نشریه پژوهش های علوم تاریخی
سال چهاردهم شماره 4 (پیاپی 32، زمستان 1401)

Russia's influence on the economic structure of Gilan from the Nasserite period to the Constitutional RevolutionRussia's influence on the economic structure of Gilan from the Nasserite period to the Constitutional RevolutionRussia's influence on the economic structure of Gilan from the Nasserite period to the Constitutional RevolutionRussia's influence on the economic structure of Gilan from the Nasserite period to the Constitutional RevolutionRussia's influence on the economic structure of Gilan from the Nasserite period to the Constitutional RevolutionRussia's influence on the economic structure of Gilan from the Nasserite period to the Constitutional RevolutionRussia's influence on the economic structure of Gilan from the Nasserite period to the Constitutional RevolutionRussia's influence on the economic structure of Gilan from the Nasserite period to the Constitutional RevolutionRussia's influence on the economic structure of Gilan from the Nasserite period to the Constitutional RevolutionRussia's influence on the economic structure of Gilan from the Nasserite period to the Constitutional RevolutionRussia's influence on the economic structure of Gilan from the Nasserite period to the Constitutional Revolution structure of Gilan from the Nasserite period to the Constitutional RevolutionRussia's influence on the economic structure of Gilan from the Nasserite period to the Constitutional Revolution structure of Gilan from the Nasserite period to the Constitutional RevolutionRussia's influence on the economic structure of Gilan from the Nasserite period to the Constitutional Revolution

Although the history of Muharram mourning rituals goes back to the Al-Boyeh period, Muharram mourning in Iran developed in such a way during the Safavid period that it required the creation of special mourning buildings, and for this purpose, it was built next to some of the Sufi pillars that were used for mourning, but The uncertainty about the time of the construction of the first Hosseiniyehs as a building attributed to Hossein bin Ali and specifically for Muharram mourning in Iran, has made researchers to speculate and estimate the history. This article tries to give an answer to this question based on historical evidence by relying on three inscriptional waqf tablets of the Safavid period. The research method is documentary and observational, and the data has been analyzed and summarized according to other historical documents. According to this research, despite the existence of the Hosseinieh Khanqah of Natanz in the period of Shah Rukh Timuri, this building was not dedicated to Muharram mourning, but the first Hosseinieh in Iran was formed following the development of Muharram rituals and the allocation of endowments to these rituals in the period of Sultan Hossein Safavid and around 1120 AH. Among them are the Hosseinieh of Ghazi Aran and Bidgol mosques, the Hosseinieh of Amir Chakhmaq Square and the Hosseinieh of Sar Polak Mosque in Yazd, other Hosseiniyehs were built in Iran during this period, and this historical period should be considered as the time when the first Hosseiniyehs were built.

There were many Sufi orders in a wide area of India and Iran in the 7th-9th centuries. Sufis, who were known as a symbol of asceticism and worldliness, were engaged in austerity and self-cultivation by withdrawing from the world and settling in a  Khanqah “monastery”. Providing for the living expenses of the Khanqah residents was the responsibility of the murshid, which was realized in different ways, one of which was estate and land ownership. Since most of these estates were given to the monastery by the sultans, and because working on the land was somehow considered an obstacle to austerity, accepting or rejecting these grants as well as land ownership became an issue for the Sufis, who had different sects, attitudes and practices. They expressed different opinions about this. . By descriptive and analytical method, this Study, seeks to answer the question that the attitude of the Sufis of the mentioned tariqas in India and Iran in the 7th-9th centuries AD. How was it related to land ownership and the income from it?This study is based on the hypothesis that there was no necessary harmony between the theoretical teachings and the practical behavior of the sheikhs of the Tariqas  in the 7th and 9th centuries of Hijri in Iran and India; As the sheikhs of the three of studied tariqas(i.e, Cheshtiyyeh, Kobraviyyeh and Sohravardiyyeh), by deviating from the theoretical teachings based on recommending the disciples to religious practices and asceticism, in order to finance the expenses of their Khanqahs, they tended to land ownership, but the performance of the sheikhs of Kazeruniyyeh was different from the other three sects.

Many researchers have seen the Constitutional movement as the beginning of the modern history of Iran. This event had many consequences and one of them was the emergence of military groups known as ‘Mujahids’ in some Iranian cities like Tabriz. ‘Caucasian Mujahids’ were a group of Iranians who had migrated to the Caucasus before, and then played a significant role in the events of Tabriz during the Constitutional era. The important point about the Caucasian Mujahids is related to their role in the formation of Tabriz neighborhood conflicts in the month of Jumadi al-Awal 1325 AH. which led to the beginning of an internal urban conflict in Dhu al-Hijjah of the same year. So far, no independent works have been published on this topic. The present study aims to adopt a new approach to the internal conflicts of Tabriz in 1325 AH. by evaluating different views about the Caucasian Mujahids.The neighborhood conflicts of Tabriz in 1325 AH. raises the question of How the internal conflicts of Tabriz were formed and What approach did the neighborhoods adopt towards this issue? In this research, an attempt has been made to answer the above question with a descriptive-analytical approach and using the qualitative research method. The hypothesis of the present research is based on the fact that the conflict between the political, social and economic motivations of the Caucasian Mujahids and their supporters with urban traditional groups caused the formation and continuation of Tabriz neighborhood conflicts in 1325 AH.

The texts, in addition to being historical sources, deserve attention as texts that show the types of historians' approaches to society and governance and it is based on this kind of look at historical texts that the historian can provide platforms for understanding the impact these texts create on our understanding of history. By referencing the concept of intertextuality in the theory of Julia Kristeva and Sigmon Freud, this article aims to put the historical-Shia text of Gilan and Dilmestan Marashi's book in contact with the text of governance and society of the time, to turn the interaction between these texts as an intertextual matter into a basis for extracting the types of these relationships in the Safavid era. The main research question is what are the signs of intertextual relations between local history and governance? And how can these relations open an approach to understanding social history? The main hypothesis of the research is the existence of multiple relationships between the aforementioned historical text and the text of Al-e-Kia government and the society of the time, which was done at the level of data collection with the documentary method and at the analytical level with the theoretical reference method. The findings of the research by considering the three relationships of reproduction, sublimation and critical relationship between the historical text of Gilan and Dilmistan and the text of the government and society, show that local chronicles have also determined the type of relationship with the social text in terms of the type of relationship between their text and the governance text; Because when the type of this relationship with the governance text was sublimation and reproduction, the relationship with the social text was obstructed or biased in favor of governance and only when the type of this relationship has been critical, the relationship with the social context has been established and social rights and considerations have been highlighted in front of the official institution of power.

Al-Jalair or Ilkani were one of the great Mongol clans who were able to dominate parts of Iran, Azerbaijan and Iraq during the 8th and 9th centuries of AH. Al Jalayr has been less studied compared to the wide political influence he gained after the death of Abu Saeed Ilkhani. The purpose of this research is to investigate the area of expansion and influence of al-Jalair, in this regard, the information extracted from coins, especially mints and their minting date, was compared with the information and events mentioned in the texts. In some examples, there are contradictions between the name and date of the mint with the historical events recorded in that period, in fact, this research aims to answer these contradictions by using the science of numismatics and history. The primary core of this research is the Jalayri coins kept in the collection of Sheikh Safi al-Din Ardabili and the Archaeological Museum of Ardabil province, and in order to complete the information, other reliable numismatic sources were also used. . The results show that the Jalairians were able to mint coins in Tabriz first and then spread to Iraq and other parts of Azerbaijan and Eastern Anatolia. Al-Jalair's dominance over these regions was not consecutive due to his numerous assistances with Al-Shuja'a and Al-Timur. During most of their rule, Al-Jalair dominated parts of Iraq, Azarbaijan, Iran, Khuzestan, Sharvan and Ghastasbi and penetrated in areas such as Malik Rum and Iraq Ajam for a short period of time. One of the most powerful rulers of this tribe is Sheikh Awais, besides Iraq, he was able to dominate the North-West, West and South-West of Iran, Asia Minor and Shirvan. Even in a limited time, he minted coins in the central regions of Iran and the city of Shiraz. After Sheikh Owais, the influence and power of Al-Jalair had a downward trend, and finally the survivors of this government were limited to the Khuzestan region.