فصلنامه مطالعات تاریخ اسلام
پیاپی 37 (تابستان 1397)

There are a lot of comments in the history of the Quranic recitations about dividing and restricting Quranic readings to seven by ibn Mujahid, known as Ibn Mujahid.One of the main points of critics' input to this discussion and critique of his performance,is the principle of limitation and the prevention of the publication and expansion of any other reading of the Qur'an,except for its own choices.Given the large number of positive and negative comments,it seems necessary to examine historically his performance and answered this question: Is the restricting Quranic readings, heredity was made by him or no? the result is:The first founder of the thought of limitation in the Quranic recitation was the Prophet and after him, this thinking has been followed in different centuries and finally, Ibn Mujahid established it in the 4th century. For this reason, it cannot be confused with his restraint in the Qur'anic recitation.

The war sociology explores war and its influential factors meticulously. Such a study reveals itself at the level of causes and factors affecting the beginning of wars, the phenomenon of war and its consequences. One of the important war of Sassanian was the Yemeni War, which led to the Sassanian dominance over this country until the end of its governance. In this war, Wehrez, who was an arrested Deylami Commander incarcerated in the Anoushiravan’s Prison, employed a strategy in two phases of pre-war and during the war with his few forces to defeat Habashi forces who were dominant over Yemen, and finally, the employment of this strategy led to the success of Sassanian forces. This study demonstrates how Habashi forces despite having a large number of forces were defeated by a small force. Moreover, it seeks to explore the wars of Iran and the Arabs using a sociological approach. The sociological study of war is a kind of scientific research for scrutinizing the military systems of the two sides and finally finding the reasons for their failure and victory in the war. In this type of perspective, the military structure of the two sides will be analyzed and the influential factors of the war outcomes will be determined through it. Regarding the purpose, this study is a theoretical one, and with regard to the nature and the method, it is a historical one, which was conducted using a descriptive-analytical method.

: Love is the missing phenomenon in today’s world, which is full of conflicts. Nowadays, some groups around the world are caught in their ideological and ethnic asabiyyah [with its negative - ethnocentric bias - meaning], and rebellious selfishness. They, with a sense of domination and greed, prepare ground for destruction of natural environment, deterioration of humane soul, and squandering the efforts of scientists in reducing human suffering. Of course, this is not a new phenomenon. In the past, there were many people doing such malicious actions. Unlike them, there were, and are now, those who thought about health and happiness of human being. Bigotry and ethnocentrism acted as the pushing force for the first group. But, motivations of the other group were love and sacrifice. It seems that, the prevailing of humanist and nature-loving thought to be a solution to this problem. Sufis and mystics, far back, for nurturing the human sense in themselves and their disciples, made themselves to purify their sensuality by combating ignorance, anger, hatred, wrath, pride, enmity, envy, jealousy, infidelity, and hypocrisy. They replaced those sins by loving human beings and nature and through this prepared themselves to accept God’s love. Modern man, in order to break the boundaries of asabiyyah and selfishness and dissemination of humanitarian senses is in need of such roles; models who, sometimes, sacrificed their lives for their cause. Dara Shikoh – the Timurid prince of India- was among these activists.

Having developed and expended in Iran, the Sufis of Nematollah, who, after centuries, took the way back from India to Iranin the eighteenth century, were divided into different cults in the nineteenth century.One of these cultswas the Tarighat of Safi Ali Shahi, which not only was separated from the main body of Nematullah, but it also includeddifferent or more tangible manner in political and social approaches rather than other cults.The manner which led to deep engagement of the cult with the Qajar court, so that it could penetrate among the Qajar courtiers as well; and, on the other hand, it had aneffective role on the Constitutional Revolution.This research, using a descriptive-analytical method and based on documentary studies, tries to evaluate how and why this Tarighat was formed.Moreover, it tries to studyits approaches in the political and social scenes of Iran inQajar era, during the period of Safi Ali Shah (the founder of the tarighat), and represent its consequences in the era of his successor, Zahir al-Dawla, to achievean overview about the developing fields of the political approaches of mentioned Tarighatduring the Qajar era and Constitutional Revolution.
The findings of the research indicate that Safi Ali Shah's thought was formed during Naser-al-Din Shah's era, and his political and social approaches were gradually reflected in his work. Accordingly, he was able to get the confidence of the ruling Qajar government and by attracting the courtiers and their material and political support; hecould expand his way (Tarighat) and develop the ideas derived from his social mysticism in the community. In addition to, along with these mystical thoughts, he managed to interact and align with the intellectual and modernist circle of the society, which ultimately, led to the influence of Safi Ali-Shahi'sTaright in the Constitutional Revolution

Sufi cults were of the most effective cultural groups in the Anatolia during Seljuk period of Rome and they had numerous followers among kings, princes, dignitaries as well as rural and urban people. Overviewing the Sufi orders of this region shows importance of three creeds of Mevleviye,Bektashiye and Awhadiyyein growth, expansion and development of the Sufism. The presence and status of women in mentioned creeds haven’t been taken into consideration noticeably and properly at the most of researches which studies these sufi creeds. This study intends to explain, authenticate and compare the cultural activitiesof women in Seljuk period of Anatolia with emphasis on these three creeds through a descriptive method.The results of this study showsthat women who were affected by doctrine of any of the mentioned creeds,despite of their differences in social status and the utilizationamount of resources, power and wealth and also their difference in adherence to beliefs and obedience of religious rules, they dealt with various cultural activities such as holding religious ceremonies and rituals of Sufism, attendinglectures of Sufi masters, building public places such as mosques, baths, schools and tekiehs, caliphate and administration of monasteries and feeding the poor. It seems that they have played a significant role in the growth, expansion and development of Sufism in the Seljuk period of Anatoliathrough their active and influential presence.

The convert turki clan of Āl Afrāsīāb dominated on border area of islam world, in Turkistan and Semirchie, in the middle of 4th century, and gradually, were extended domain of it realm up to eastern provinces of islam world, from Altay Mountains to the Oxus river. In the beginning, in addition to remoteness to center of Chaliphate, its Tribal nature was the cause of their hostile relations. Their Relation be affected by numerous factors like to Ismailids and Shi’īte’s endeavors, advent of Seljūqids, Interventions of the Ghaznavids, Qarakhitay’s invasion to transoxiana, and so on, were variant, and were been changed.
As, the their mutual relations were peaceful based on consensus and convergence, and, occasionally,beside nominally preserved,their relations were been eclipsed and exchanged to hostile relations based onopposition and contrast. The attempt is made here to identify the internal evolutions in samanian realm, the correlation between Āl Afrāsīāb Khans and abbāsid chaliphate with an emphasis on the affecting factors

Experience, family, talent, relationship and supporting the Safavids were the most important factors to acquire the vizierate office in the Safavid era. The role of the family was the most important one. Because most of the viziers came from high classes and the family situation affected other factors. Viziers whom were selected according to their experience and talents were chiefly capable and meritorious but a great number of the Viziers achieved the position of vizierate by relying on their family status and relationship with Emirs and courtiers while lacking enough merit. Using historical method and sociology theories, the paper aims to assess the measure of social mobility and meritocracy in the Safavid era. The findings of the paper shows while the Safavid society was flexible but was not meritocratic enough. There were many obstacles in the way of meritocracy. Half of the thirty viziers did not enjoy enough merits and only eight of them were meritorious.