نشریه پژوهش های علوم تاریخی
سال چهاردهم شماره 1 (پیاپی 29، بهار 1401)

The role of the institution of religion in the Safavid reign - as a religious government - as well as the role of the institution of religion in the decline of this political power has always been dicussed by scholars. Paying attention to the political, religious and social conditions at the beginning of the establishment and formation of the Safavid state bureaucracy and also considering the political, social and cultural conditions of the kings and society in the late Safavid era, is important to determine the role of religion and its involvement in the destruction of Safavid power. This article seeks to answer the question whether the institution of religion and the religious description of the Safavid government has led to its decline or collapse, or this issue is defective and not defensible. The answer to this question requires a very comprehensive follow-up in various historical sources related to the Safavid era, for which this study has tried to make the maximum use of library resources in order to explain and describe this issue. Due to the historical nature of this case, the present article has a root in history then having many follow-ups on its related matters. The institution of religion played its role in the beginning and middle of the Safavid period without any damage, but at the end of this period, it was somewhat influential in the turmoil of the late period. However, the other reasons for this fall are so many, to the extent that the role of the institution of religion is extremely small and can be said to be ineffective.

Mawāheb-e Elāhi is one of the most important circles of post-Ilkhanid historiography, which has become the source of many works of the Timurid era in understanding the turbulent situation of the 8th century AH and some local governments of this era, and is the result of the special vision and attitude of Mu’in al-Din Yazdi, the jurist and who was also the historian of Āl-e Muzaffar's court (718-795 AH). The main question of this article is, what were the most prominent aspects of Mu’in al-Din Yazdi's intellectual insight and mental attitude while writing this work? Based on the library study, the results of this descriptive-analytical research indicate that the historiographical method of Yazdi in Mawāheb-e Elāhi is to be considered as the continuation of the historiographical method in the Ilkhanid period partially derived from the previous era that influenced by Iranian-Islamic historiography as well as similarities such as the Irānshahri thought, Yazdi's vision and method should be considered as the continuation of the historiographical traditions practiced in the previous era.Yazdi's thought line in Mawāheb-e Elāhi is mostly based on historical, religious and political insights. Another important finding of the article is that Yazdi, as a prominent religious jurist, started writing history with the orders of the Muzaffari rulers, whose most important features are predestination, sharia-based and monarchy-oriented. The court historian of Āl-e Muzaffar, tries to prove their legitimacy in line. Yazdi's special insight towards history, the universe with a special perspective and sees the goals of history as instructing and reaching the truth and presenting moral teachings. His view of historical events is linear, and the origin and destination must be divine and in the service of God. Yazdi considers the following as the most important characteristics of a good government: relying on the power of the sword, gradually gaining success, ignoring despair during hardships, and relying on wisdom.

The changes caused by the World War I and the establishment of the Pahlavi dynasty provided the emergence of some new conditions in the traditional atmosphere of Iran, which made the necessity of codified budgeting to determine the duties of the ministries in terms of inquiring about their financial affairs. In this regard, inconsistency between the politics and the performance of governments could be harmful to the existence of political life, to the extent that it could even lead to instability and overthrow of a government. Evaluation and assessment of the status of Ministry of Education as one of the important elements in all governments scheme, requires investigation of these two issues. This research tries to answer the question that to what extent the financial performance of the governments and the budget allocation to this ministry have been matched with the financial policies determined as the work plan of the cabinet of each prime minister. Also, this research seeks to analyze the degree of convergence of these two issues, which manifests itself in the budgeting of ministries. The findings of this research indicate inconsistencies of these two factors. This issue was in contradiction with the government's financial policy regarding the emphasis on the developments of education in the program of the cabinet of prime ministers. In this research, cliometric method has been used in the analysis of library resources and documents.

The main challenge for Gorkani Muslim government was creating a social harmony in the society under its rule. In the meantime, Darashikoh, as a prince, is among the people who cultivated and presented such thinking through the integrating ideas of Islam and Hinduism, on the basis of Persian poems. Persian language and literature has always played a role as one of the factors for transmitting the concepts of Islamic ethics in the Indian subcontinent. Therefore, the Persian poets in the court of the Indian Muslim sultans played a significant role in strengthening Islamic approaches in that region. Therefore, Darashikoh tried to strengthen the Islamic morality and crystallized it in his poems. This research aims to address the issue of which ethical methods Darashikoh has presented in order to restore the social ethics and reform society with an Islamic approach. In response to the mentioned question, the following claim has been investigated that Darashikoh aimed to expand and restore Islamic ethics in the society of the subcontinent with the centrality of the master and mystical love. Achieving this matter, Darashikoh dealt with the design of Islamic ethics indicators in the individual and social spheres and by adopting the idea of ​​total peace in his poems, he made it possible to improve the behavior of his audience (both the learned and the common people) in the Indian subcontinent. This research was done by the study of Darashikoh's poems, and deals with the historical analysis of the components of the reform of the society in his court.

The education system in Kermanshah, like most parts of the country, was a library until the early fourteenth century. The arrival and emergence of a wave of modernity in the contemporary history of Iran marked a fundamental change in the educational system and the emergence of new schools in the European way and caused the transformation and transformation of the educational system. The subject of this study is the study of the establishment and establishment of new schools in Kermanshah. This research intends to respond to the ambiguity of the process of creating new schools and the evolution of the educational system in Kermanshah by descriptive-analytical method and by using unpublished archival documents and the press?The results show that despite the relative coincidence of the establishment of new schools in Kermanshah province with most of the provinces of Iran, a series of developments and events such as the Salar al-Dawla uprising, the arrival of hostile forces in the province during World War I and ... caused new schools in this region Prior to the March 3 coup, there had been no tangible progress, either quantitatively or qualitatively. However, with the third coup d'etat in March and as a result of the relative stability and calm of the province and also the support of the government, the education system of the province in the first Pahlavi period experienced tangible changes both quantitatively and qualitatively.with the third coup d'etat in .

Based on Weber's patrimonial approach, this study investigates the role of three military groups Masafids, Sajids, and Hujrids, who served under the Abbasid Caliphate, in the events between the years 300 to 330 AH. This study also aims to determine how the three groups came to be a part of the Abbasid administration, what role they had in maintaining or weakening the caliphs' authority, and why they supported or opposed the caliphs.Unlike the Umayyad Caliphate, whose military structure had a tribal character and relied entirely on the Levant, the formidable military apparatus of the Abbasid state relied on military units called "Abna," "Mawali," and "Zawaqil." At the beginning of the fourth century AH, low-ranking military groups played a decisive role in the politics of the Abbasid Caliphate.The three groups, "Masafids," "Sajids," and "Hujrids," were more prominent than the others, and their role was quite evident during the caliphate of al-Muqtadir, al-Qahir, and al-Radhi.The findings of this study show that owing to financial considerations, the three groups used various tactics at various periods as they supported the caliphs at times and collaborated with their foes at other times. Moreover, the caliphs' excessive reliance on these armed groups resulted in the grant of estates and other privileges, leading to the disintegration of the Islamic domain.