فصلنامه نامه تاریخ پژوهان
پیاپی 25 (بهار 1390)

The previllage of Brigad Qazaq was one of the most important previllages which was given to the Russian in Naser Aldin shash time. This previllage was given to Russians during the second trip of Shah to Farang. This previllage gave one of the most important centers of power to the tzarist Russian and brought about very awful consequences for the political future of Iran because Brigad Qazaq was considered the only military power which was organized and regular in the Qajar period. However, the control of this power which was created with Iranian money and faciality was controlled by the Russian and it only was at the service of the Russians.Even the Qajar kings could use this military power when they got permission for it from the Russians. In fact, this Qazzaq power was fed by the Iranian tax and money but it was at the service of the Russians and was used several times by both the Russians and the Qajar kings against the people of Iran and their interests.

The Buyids who had competitions with the Samanids in invading the eastern and central parts of Iran attempted to pave the way for the uprising by Abu Ali Chaghani against Amir Nuh. The Buyids also acquired the ruling of Khurasan from their appointed Caliph, Al-Muti-allah (334 - 363). Through the weakening of the Samandis, the Buyids achieved their goals in the central parts of Iran. This led to endangering the legitimacy of the ruling of Amir Nuh. Therefore, Amir Nuh called himself Al-Malik al-Mu’ayyad and removed the name of Al-Muti’allah from the coins and replaced it with the name of the overthrown caliph Al-Mustakfi. Two decades later following the same method, Ruknallah Buyehi called himself Shahanshah by imitating Akasereh. To counteract this way, Amir Mansoor Ibn Nuh also called himself Shahanshah. This study deals with the causes for these events based on the Samanid coins and attempts to analyze the information over these coins in the light of the existant historical texts.

After the death of the prophet of Islam (peace be upon Him) a great deal of controversy about his succession among the Muslims and this led to the diversification of the society into a great number of groups. Some of these groups didnot believe in the legitimacy of the power of the caliphs. Shia was one of these groups although the Shiite themselves later on were diversified into other groups. Zeidieh Shia and Ethna-ashari were two such groups that counteracted against the central government from the beginning. Each one of these groups chose its goals in the challange on the basis of its own rules and ways. One of these groups chose direct challange and the other one chose indirect challange. Their differences in the political thought led to their differences in the manner of challenge. The present study attempts to compare the challange method of Zeidieh Imams and Ethna-Ashari from the Omavid era to the minor absence (Gheibat Soghra).

The judiciary system of Iran before its invasion by the Mongols was Islamic and the laws and rules were based upon Islam. The Islamic judiciary system in Iran was also deeply affected by the Iranian ancient system. In the Iranian courts of the Islamic era, based on the judiciary system of the ancient Persia, there was a supreme judge similar to the head of the Zorastrian clerics who stood at the head of this system. Immediately close to him was the judge next to him how was the deputy of the supreme judge and was influenced by the Islamic jurisprudence system, the witnesses, the lawyers, and the people who were faithful to the judge were placed in the subsequent ranks. This structure was somehow maintained till the invasion by the Mongols and the founding of the Ilkhanid government. Then, the judiciary system of Iran was based on the Mongol, Iranian and Islamic principle. With the arrival of the Mongol, Yasa laws entered Iran. Their courts were called Yarghu and they issued their verdicts on the basis of the Yasa. However, considering the negligence of the Mongols, they left Yarghu for the Mongols and other non-Mongol rulers and kept the Islamic courts for ordinary people. The dominance of the Mongols over Iran and the turbulant conditions of the country led to the prevalence of folk ways and rules. Therefore, a new type of court also appeared which was based on the folk ways along with the Islamic and Yarghu courts. Divan-e Hakamiat which was mostly based on folk ways and manners appeared and it didnot care for the Islamic rules. Olus and Olka were courts which were solely for the Mongols and the Mongols chose them in place of the Yarghus. After the conversion of the Ilkhanids and their fall, the non-Islamic Mongol courts lost their power and the Islamic courts replaced them to the extent that in the Safavid era, no Mongol court existed and no Mongol legal rules.

Mirza Ali khan Amin Aldoleh was one of the few reformists in the Qajar era at the beginning of the constitution movement in Iran who rapidly got promotions in the Qajar regime and after a short time became the prime minister. However, before embarking on any effective activities he lost his position and even was sent exhile. The present study attempts to deal with his character, his personal abilities and his political, social and economic reforms in both internal and external diplomacy. At the same time, it deals with the obstacles and challenges facing him and wishes to analyze each of them.

Nasr believes that each civilization, Islam is no exception, must be aware of its advantages in order to proliferate and become advanced. Regarding such notion, Islam both as a religion and a civilization, is confronted with a great deal of attacks and harms both from the society and from politicians. This confrontation may endanger the nature of the relation between this religion / civilization and the dependency of the muslims on the everlasting principles of Islam. In the field of politics and ruling of the country, from a civilization-based prespective, the difficult relationship between religion and politics with the emergence of liberalism, Marxism and the empowering of political Islam and the nationalism inspired by the western culture have all led to a great deal of challenges strange to Islamic culture and society. As an external threat, through the western feminism proposed by the west, the essence of Islam is threatened and through globalization and absolutism of concepts such as freedom and human rights, along with the heightening of religiopolitical controversies, Islam is attacked politically by the western civilization.

The expansion of the Ottoman kingdom started since the time of Soltan Mohammad Fateh. Simultanous with conquering and the expansion of the Ottoman empire from east and west, Ozun Hassan the ruler of Aq-Qoyunlus on account of the support by the Torkmans, decided to establish a big kingdom similar to the one by Soltan Mohammad Fateh. Ozun Hassan treated Soltan Mohammad as a competitor and to combat with him he made contacts with a great number af agants from Venice to Vatikan and from there to Al-Esfandiar. As the two kings both intended to rule over the lands of Teraburan. Al-e Qaraman and other counties of Anatolia, they intended to include Anatolia into their domains and they wanted to lead the Torkmans.The war of Otoloq Be-Li happened out of some issues such as domination, security and development during which the Ottomans conquered the Aq-Qoyunlu and made them accept their power.

When Mansoor Davaniqi the second Abbasid caliph died in 158 A. H. his sonAbu Abdollah Mohammad famous as Mahdi took his position. In 169 A. H Mahditravelled to Masbazan state and after a short sojourn in Rad he died there. Peopleprayed for his corpse and buried him in the same village. In the first few years afterhis death, a mausolem was erected on his grave which was expanded by the caliph,Al-Mostanjed. The Islamic historians have recorded Masbazan as the death placeand burial place of Mahdi, the third Abbasid Caliph. Never the less, Abudelph in thefourth century A. H,Yaqut Hamvi in the 8 th century A. H. And Feria Stark in1312 have refered to his tomb Ilam. The tomb of Mahdi was observed and kept inIlam till the end of 1340’s however it was destroyed later. The present study dealswith the manner of the destruction of this tomb in Ilam.