فصلنامه مطالعات تاریخ اسلام
پیاپی 54 (پاییز 1401)

One of the most important flourishing periods of Islamic civilization took place in Fatimid era. As they were Shi'ite rulers and they emphasized on religion, many of non-Muslim researchers have assessed religious elements which influenced scientific flourishing in Fatimid era. The religious, political and economic factors effecting scientific flourishing of Islamic civilization in Fatimid era will be analyzed based on Western scholars' perspective. After assessing and analyzing their perceptions, it become clear that they mentioned two main factors for this scientific flourishing: (1) the role of Fatimid caliphs and officials, their rivalry with Abbasid dynasty and political and religious tolerance, and (2) the religious identity of Isma'ilis, expanding religion, the organization of Da'wat by Isma'ilis, the influence of philosophical and logical thoughts of Greek and neo-Platonic scholars and its integration with Isma'ilism. Furthermore, some of the mentioned factors were also stated by Muslim historians which were used by Western researchers. However some of the factors, including the influence of philosophical and logical thoughts of Greek and neo-Platonic scholars were incredibly highlighted and emphasized in their works.

The stabilization of the dominance of Hekmat Motalei after the passage of four centuries is owed to the sages who, in the context of the political and social circumstances of Qajar era, were able to discern the bright and dark aspects of this comprehensive school on the Qur'an and reasoning on the one hand, and theology and mysticism on the other hand. There was a need for a time span of two hundred years from Mola Sadra’s death to the emergence of his true follower, Akhond Mola Ali Ibne Jamshid Mazandarani Noori Isfahani (death: 1246 AH) so that the prominent mystical consequences of Sadra’s school of philosophical thought can be fully understood. Akhond Mola Ali Isfahani was a previous student of Agha Mohammad-e Bidabaddi (death: 1198 AH) and an outstanding instructor of rational knowledge and mystical principles. During this time, Isfahani’s outstanding mystical thoughts step by step become known in Sabzevar, Tehran, Qom philosophical schools. This paper, using historical analysis method, investigates the role of the Shiite clergy, the support and interest of the Qajar kings in the dissemination of intellectual knowledge and preparation of the cultural-political context in this period, as well as the familiarity with the era of Enlightenment in the modern West in prosperity of this school of after a period of stagnation. This was accomplished by the wise sages, generation after generation, and finally reached its utmost maturity and growth.

Archaism is one of the cultural currents, which has played an important role in changing the ruling values and causing chaos in the cultural-political structure of the society during the last century. Therefore, in this paper, while identifying this phenomenon and its components, the tendency of the Tehrani youths towards archaism has been investigated. Documentary and desk study methods were used to collect data for the historical section of the paper, and survey method and questionnaire tools were used for the field section. In the historical section, data analysis has been done using qualitative content analysis method, while in the field section the statistical method has been employed. The results of the research indicate that there is a high level of Archaism among the youths today. According to the findings, 0.8% of Tehrani youths shows a very low level, 17.2% a low level, 31% a medium level, 29.4% a high level, and 21.6% a very high level of tendency towards Archaism.

The establishment of the Safavid Empire soon drew the Europeans' attention to Iran. This era coincided with the progress of mapping knowledge in Europe and the recording of eastern geographical locations full of wealth such as Iran. This paper, using historical research and content analysis method, seeks to find the answer to this main question: whether the territory of Iran and its concept in the first period of the Safavid era as recorded in the maps of Europeans was affected by the political, geographical realities and the intentions of the Iranian rulers or not. Seven maps (for the years between 1511-1600 AD/907-1008 AH) have been selected, described and compared in order to get a clear picture of the reflection of the geographical territory and the political concept of Iran in Safavid era in these documents. The results show that there is a significant (indirect) alignment between the interests of the Safavid kings and the intentions of the European clients of the maps.

Despite extensive studies on Constitutional Revolution, there are some issues that need to be examined further in this subject, including the role of some political activists and influential local elements far from the centers of constitutionalism. In this regard, two Zanjani politicians, namely Mirza Abolmakarem and Aboutaleb Mousavi, were among the political activists of the constitutional period, whose roles and influence has not been examined so far, except for some brief references in public resources. The Zanjani brothers played a valuable role in the confrontation between the two currents of constitutionalism and anti-constitutionalism by rising and falling in political positions and turns. Using original sources, newspapers and new documents, this study uses a descriptive-explanatory method to examine the biographies and political positions of these two Zanjani personalities of the constitutional era. This research claims that Mirza Abolmakarem's constitutionalism was influenced by class considerations and rivalries with emerging families and scholars in Zanjan. Mirza Abutaleb's anti- constitutional stances were also formed due to closeness to the court, competition with scholars such as Behbahani, and Legitimacy movement. These positions led to the consolidation of Mirza Abolmakarem's position in Zanjan and the assassination of Mirza Aboutaleb in Tehran.

The Alash movement was formed in the early 20th century by a group of Kazakh intellectuals in the Asian territories of the Russian Empire, after the 1917 revolutions, it found a political body, and then the "Alash Orda" government was born from it. The rule of the Russians, especially their land policy and settling immigrants, brought new problems to the Kazakhs. Intelligentsia, as a new political-cultural factor, tried to become the representative of Kazakhs' public demands during the revolution of 1905 and the First World War. After the February and October revolutions of 1917, Kazakh intelligentsia faced unexpected opportunities and challenges and tried to assume the political leadership of Kazakhs and the foundation of a modern nation-state. The Alash Orda was caught between the forces involved in the Russian civil war and had to overcome a series of internal problems and internal rivalries. On the other hand, Kazakh leaders were unable to benefit from the support of foreign powers. The Alash Orda finally surrendered to the Bolsheviks in 1920. Nevertheless, the rereading of their political and intellectual legacy continues in post-independence Kazakhstan.

After the arrival of Islam to Iran, Zoroastrians converted to Islam with different political, social, religious and economic motivations. This research intends to study the effect of Zoroastrian economic motives in converting to Islam by using descriptive-analytical method and benefitting from historical sources. This is a topic that has not been much paid attention by the researchers. The result of this study shows that in the first century AH, in addition to political, social and religious motivations, Zoroastrians converted to Islam due to various economic motives, such as sharing booties (G̲h̲anīmat), receiving a pension from the Court of Atta (Dīwān-iʿaṭāʾ), attainment of government positions, exemption from paying per capita tax (Djizya), and reduction of tribute (Kharāj).