فصلنامه مطالعات تاریخ اسلام
پیاپی 17 (تابستان 1392)

Historical geography and history of economy are fields of historical studies which can be studied simultaneously in any specific geography. In this way, we can also study the influence of geographical factors on the economy of the region. Unfortunately the absence of documents, archives and statistics, is a reality in some important parts of the history of Iran, especially during the early and middle Islamic ages and this will cause a real inability in studying the economical and geographical history of different parts of Iran such as Dinawar; however, this article will try to study the information about the region and the city of historical Dinawar and by analyzing these data will manage to understand the relationship between this region`s historical geography and its historical economy.

Ahmed Jawdat Pasha was a 19th-century Ottoman historian, legist and statesman. Promoting Western-style reforms in the Ottoman Empire, he transformed Ottoman historiography. On the one hand, he founded modern Ottoman historiography by utilizing a new methodology and outlook, and on the other hand, he penned the theoretical precepts of his political thought in the process of historiography by pivoting historiography around the concept of state, and he simultaneously utilized the theoretical principles of government in Islam and the West in formulating the theoretical principles of his political thought. The way Jawdat Pasha simultaneously utilized Western and Islamic political thought in theoretical principles of political thought is the focus of the present study, which – through a descriptive and interpretive method and utilizing Jawdat’s works and historical sources of the time – attempts to answer the following question: What was the bond that Jawdat Pasha created between theoretical Islamic and Western precepts regarding the origin of state?

The role of Sheikh Hadi Najmabadi in creation of the constitutional system of Iran is shown in this paper. He died before Constitutional Movement but some of persons, who had attended his gatherings and learnt his doctrine, had basic activites in that important historical event, by using of his teachings. His role in the constitutional system of Iran is meant by knowing them.

Religious policy of the Abbasid caliph Motavakkell during his reign, as an Abbasid caliph, had his own authority. Abbasid era put an end to Motazele. Nevertheless, Motazele movement was strengthened due to fanatic support of previous caliphs. Mo‘tavakkel due to his intelligence avoided the challenge in the way of previous caliphs, however Turks became more powerful and their increasing power posed achallenge. They actually gained power during the period of Mo‘tasam government. Turks themselves played an important role in Motasam’s saccession to the throne. However Motavakke managed to control their power and lost his life doing so. In an atmosphere like this, his murderers to justify his assassination, started publicizing against him and called Motavakkel Nasebi. Nevertheless, his behaviuor with Alavis was not so bitter and harsh to prove the idea of him being Nasebi. The writer, while surveying different aspects of Motavakkel’s behaviuor and his religious policy, tries to present a better and real picture of Motavakkel.

In Safavid period, some of the families immigrated from Iran to neighbouring countries like India because of different reasons. The immigration of these families had deep effects in political and cultural life of these countries. One of these families was Tehrani family which immigrated to India in Safavid period. The services of this family to India Timurids dynasty started from Akbar Shah period (1556-1605 A.D.) and reached to the highest point in his son Jahangir Kingdom (1605-1627 A.D.).In this period, Ghias ud-Din Tehrani and his two children Mehr un – Nesa Beigom and Abu’l -Hasan Khan took the important titles like E‘temad ud -Dawla, Queen and Khansamani and played active role in internal and external politics. This article with a descriptive - analytical method takes a look to the past of this family in Safavid period and investigates the place and influence of their presence in political and cultural life of Jahangir Timurid period.

This essay deals with economic status of the pilgrimage to Mecca (the Hajj) and its influence on the economic relations of the Ottoman state as the organizer and the Qajar state of Iran as the guest. Three main elements of this matter are studied: 1- Hajjis (guests) 2-state (organizer) 3-Bedouins and aborigines (hosts).The security as an important element in any economic process is also studied. This study is undertaken in three fields: the economic politics of two states; the combining economics and common market; and the formal and informal revenues of the roads and hajjis. The status of endowments, the commercial and economic importance of roads, the services of Ottoman state, the difficulties of decrease of the value of money, the robbery of hajjis belongings, and the offences of Ottoman state are other issues of this essay. The central question is whether, in addition of its religious and political status, the pilgrimage to Mecca (the Hajj) has economic status. The economic politics of Ottoman state shows that this state had positive influences on economic development of the two holy sanctuaries (Mecca and Medina), desired organization of hajj and welfare of Bedouins, but it was not directly benefitted from this organization. Because it merely wanted to attain the title of servant of the two holy sanctuaries (Mecca and Medina) and thereby religious and political legitimacy. It seems that because of problems of exchange of goods and money for hajjis in market roads, the strategy of combining economics was the best solution for economic interactions of two states. Additionally, the role of the Qajar state as guest state and its political priorities concerning the Hajj is surveyed. The reliable documents and sources of Qajar era shows that the Qajar state attempted to remove the obstacles and difficulties created by Ottoman officers on the way of Iranian hajjis and to protect them and to pressurize the Ottoman state in this matter.

Although most of reports on Bani Saede΄s Saqifa Exist in the primary sources indicating the political participation of Mohajers and Ansar, which is also the subject of the current paper, shows that the Mohajers and Ansar were unaware about the happenings in medina hence; they could not actively take part in the later political process. About 3000 people from elite Mohajers and Ansar who with the decree of the Prophet (p.b.u.h) required to serve under Osma΄s division, were camping at a place called "Jorf" about 5km away from medina and were prepared to dispatch to Syria. In the meantime, a messenger from Medina gave the news about the demise of Prophet Mohammad and Osama along with some of his companions returned to medina. Although some of the narratives quoting Wagedi and Ibn A΄sam tell that the whole army unit returned to Medina after the prophet΄s demise, however; the others like Khalifath Ibn Khayyat, Tabari, Ibn A΄sam, Abdullah b. Mohammad al -Baghavi, Maqdesi, Ibn Asaker indicate that the complete unit could not return at the point of time. This army unit, by the first measure of the Caliph, was immediately rushed to Syria and left unaware about the incident in medina. The absence of elite Mohajers and Ansar, brigade for about 40 or 70 days after the demise of Prophet Mohammad (p.b.u.h) was the most important factor that led to establishment of the caliphate as most of them were not present during the Caliph΄s dealing with opponents of allegiance in Medina.