فصلنامه تاریخ اسلام
پیاپی 45-46 (بهار و تابستان 1390)

Shiite religion prevalent in Iran in various forms and sects from the beginning of Islam could not be sanctioned until safavid time as well as the sanction of twelve-Imam Shiism. Along with the emergence of safavid, it was provided the ground for picking out shiism as an official religion and supported one by government. Following this, Shiite scholars were granted a highly effective position with a social, political authority. Following the fall of safavid through Afghans as the followers of Sunnite religion and community, it was greatly diminished the position of shiism and Shiite scholars. Furthermore, after the annihilation of Afghans, Nader shah made some restrictions for Shiite religion and its scholars in order to develop his political purposes, but in time of Karim Khan e-Zand, the position of shiism and Shiite scholars was greatly improved and actually, shiism was highly affected by ups and downs in these eras. The controversial issues of this article would be the way of treatment of governments during the fall of safavid until Afsharieh and Zandieh with Shiites and Shiite scholars and political, social, and cultural status of shiah in these eras.

Following the emergence of Islam, the economic strategies of Arabian Peninsula was according to the social traditions common in this terrain and also based on aristocracy, inequality, and exploitation of deprived people. The emergence of Islam in Arabian Peninsula presented modern ethics in the arena of economy being contrary to the previous traditions in many aspects. These ethics were founded on economic justice with the main principles of prodigality, giving charity, and giving inheritance to women.Economic rules of Islam confronted with negative reactions from traditional Muslims, those who were in favor of social traditions of Arabs in economic aspect. However, through the pious exertions of idealists who endeavored for the administration of religious ethics, it was administrable the decrees of God, support of prophet from economic rules, economic instructions of religion in prophet century.This article is to investigate the reasons for the reaction of traditional Muslims towards the economic rules of Islam in prophet century.

Care system was considered as the basis of official, governmental and financial system of Ottoman Empire. The development as well as the importance of domain in Ottoman government is apparent due to the position of most of their conquests inside the European and Arabic territories, in the estates of emirs and commanders.In fact, a great deal of realm of Ottoman Empire was composed of war estate most of which were contributed to the conqueror commanders of those provinces. The term "care" (Timaar), "leadership" (Zeamat) and some other ones were utilized in the Ottoman Empire territories meaning "estate" (Ightà) or some things like that. The ottoman care system derived from saljughid domain system, like the official systems from Biglarbeigi to Sepahi, was considered as the representative of demonstrative authorities of sultan within the provinces.Due to some changes in the way of the caring of the empire states in the late phases, care system and leadership gradually lost their vigor so that in 1839 A. D and concurrent with honorable handwriting of Golkhaneh, it was completely left aside on behalf of Mahmood the second. This research is to investigate the changes of care system, its functions, and the duties of custodians towards ottoman central government and the causes of collapse of care system in Ottoman Empire by means of descriptive-analytical method as well as the library study.

A set of historical books of Safavid time is considered as a bond between the idea of historiography in pre and post phases of Safavid era. Alam e- Araye Abbasi compiled by Skandar Beig Monshi e-Turcoman is considered as the most significant of these works as well as the peak of evolution in Safavid historiography. It is an investigation of the history of Safavid dynasty from the beginning until the death of Shah Abbas 1th. In this research, it will be investigated the most significant elements utilized by Skandar Beig e-Monshi related to the method of historiography as well as his historical approach efficient in the way of analysis and statement of events.

Following the defeat of Iranians in the battle of Nahavand (21 A.H), in order to take the opportunity of a united defense from Iranians, Muslims were ordered by Omar to attack the Iranian states one after the other. In line with this policy, and following the conquest of Azerbaijan, the Arabian Muslims, moved towards Qafqaz and conquered it as well. The first Islamic conquests in Qafqaz has been done in four sporadic phases from the caliphate of Omar until the end of Muawiah's government, and in the era of each caliph, it has been pursued through a particular method and approach based on general policies of the caliph of time. In this period, the Muslims could reach the areas of Qafqaz previously being under the control of Sassanid government, but beyond Sassanid borders, they confronted with the severe resistance of Khazars and consequently the conquests stopped.In this research, it has been investigated the first conquests of Muslims in Qafqaz from caliphate of Omar until the end of caliphate of Muawiah as well as the issues such as the sort of conquests, the manner of their commandment and organization, the effect of the geography of area on the trend of conquests, the reaction of rulers and citizens of area towards the armies of Islam.

Thourids and Hanbalite are considered as the religions of traditionists who were inspired by intellectual atmosphere of Isfahan, with the special characteristics of overcoming the traditionists, and they found a number of followers in this city in the first Islamic centuries. Earlier, Thourids were ruling the city but gradually Hanbalites took their place. Hanbalites considered as the followers of Thourids in many aspects, indisputably governed the intellectual atmosphere of Isfahan until the rise of Saljughids but the religious policies of Saljughids and Khaje Nezam al- Molk provided the ground for the gradual weakness of this sect. The most important properties of Hanbalite's domination in Isfahan were the austerity towards Sunni and Shiah sects and the reaction towards the mentalist trends.

Social history is considered as one of the majors of history investigating a broad area relevant to the various aspects of human's life and culture as well as the structure, the procedure and the consequence of human's deed. This branch of historical studies has studied the history of inferiors and their social roles after too much attention to the political history including the history of superiors and rulers. The social history is not of specific definition and restriction and there exists numerous individual ideas towards its inclusion circle, identity, bases, and origin. Also it has been presented a number of researches around various dimensions of social history such as the way of relationship of social history with the other areas of history. For instance, what is the relationship between social history and political, economic history? What are the interaction and diversity of social history and cultural history? How is its interaction with sociology and its concepts? What is the position of social history among the areas of historical studies? What are the sources of study in social history and what are the aspects of commonality and diversity of it with the sources of other majors? This article is to investigate the stated issues.