فصلنامه مطالعات تاریخ اسلام
پیاپی 35 (زمستان 1396)

In Islam, Jihad is considered as a duty that is carried out with special conditions and specific regulations and is not possible, because of its social, political and security nature, without the availability of Islamic ruling. So its legitimacy is subject to the permission of Imam in his age and righteous Faghih in his absence. During the Safavid era, Jihad was not allowed by most of jurists in Imam’s absence. However, Jihad was known and used as a device and driving power in wars during the Safavid era. This paper aims to answer the question: what Jihad meant in Safavid era and what manifestations it had? In response, the paper claims that despite the opposition of the majority of Safavid scholars and jurists, Safavid kings, in accordance with the condition got the jurist’s permission, or without it and fight against internal and external, Muslims and non-Muslims enemies with the slogan of Jihad. This paper tries to explain and explore the concept of Jihad and its various manifestations in the Safavid era according to legal treatises, letters, documents and historical sources.

Despite the differences in structural forms and architectural ornaments between Imam (Jaame Abbasi) mosque in Isfahan and Sultan Ahmed Mosque in Istanbul, we can see a type of similarity in expressing an eternal truth that liberate them from the conditions and circumstances of the time and results in the persistence and survival of these two monuments. This indicates a symbolism which dominates the motifs that beyond their appearance, imply eternal and immortality truths intuitively. The aim of this study is to investigate the ornamental elements used in these two mosques, which unify their structure of space and make them immortal. The research method is descriptive- analytical, and desk study as well as field study have been used for analyzing the content. The results of research indicate that the some factors such as monotheism, abstractionism, purposefulness, mysteriousness and beauty have been considered by the Muslim artists; and despite the differences between these two monuments that are mainly due to differences of cultures, the spirits of them have been derived from the transcendental message of Islam.

The diversity of the readings of the tradition has cuased conflicts among Shiite discourses over the proper representation of the tradition and has been a motive for re-thinking the Shiite heritage. Baṣaʾir al-Darajāt is one of the earliest Shiite works which has remained since the beginning of the absence of the twelveth Imam until now and compiled from the Imam’s Hadithes. This work shows the problematic of the Shiite community and the Shiite elites’ answers to it at this epoch-making change in the history of the Imami Shiia. Discourse analysis of Saffar Qummi’s Baṣaʾir al-Darajāt in this paper has been also determined by this kind of conditions and motives. For the lack of clarity in the mothodilogical foundations in discussing this problem is one of the cuases of the polemic nature of the readings of the Shiite heritage and the discredit of findings about their meaning and interpretation. The approach of this paper is social constructivism and its method is the discourse theory of Laclau and Mouffe. Applying this theoretical framework, we can find that “Imam’s knowledge” in the discoursive background governing the text becomes the discourse crossroad of the discoursive order of the Shiia. It is clear from the diversity of narratives in their content and number in Baṣaʾir al-Darajāt. The Moffavazeh and the Moqasereh, among others, were the most important Shiite discourses that were articulated around the Imam's knowledge. Due to the presence of full-fledged discourse elements, such as the transfer of world affairs to the Imams, and the immense abilities and knowledge of the Imams, it is argued that the Baṣaʾir al-darajāt has been adapted to the discipline's discursive features.

Khoy tradingzone as one of the exchange intersections between East and West, has played a significant role in the economic history of Azerbaijan for a long time. Being at the border with Russia and the Ottoman has increased its importance in trading exchanges. Concluding political- commercial conventions among these governments indicates the special commercial status of the area. This paper adopts a descriptive-analytical approach and relies on available data to consider the issue that the trading status of Khoy and need of Ottoman and Russia for different types of Iranian goods has had a direct impact on jobs and commercial products of the area. In spite of such commercial prosperity, the results indicate the negligence of central government along with Russian and Ottoman intervention,which led to trade downturn in the late Qajar epoch. This study is amid at identifying the causes and factors contributing to the business development of Khoy in the Qajar era.

From the beginning, Hij z region was the land of the theistic religions. With the advent of Islam, this religion was to spread its message pervasively. But this new religion got into difficulties. One of these difficulties was with the believers of other religions in Arabic Peninsula. Some verses of the Qur n clarified how the Prophet was to behave the people of the book. By a descriptive-analytic method, this research is going to answer how Islam- according to Qur n and Prophet's tradition- behaved the people of the book, whether this behavior and encounter with all of the people of the book is convergent or not, and in which condition it became divergent. The assumption of this essay is that the people of the book had- according to Qur n and Prophet's tradition- the given rights and so long as they behaved in a convergent way, they could live freely as Muslim citizens. But there was an obvious difference between Jew's behavior and Christians', and Jew's behavior was mainly divergent.

Passionate mysticism came to existence in the process of the general mysticism stream’s evolution and in a protest to pure asceticism and pretentious mystics. It experiences lots of rises and falls in the course of its formation and expansion from Rabe’eh to Deilami. Hallaj’s execution was a shocking blow to the body of passionate mysticism, although it failed to prevent its followers from advancing the mysticism. By writing Atf Al-Alf Al-ma’aluf alallm al-Ma’atuf, Deilami took a great step towards systematization of the divine love tradition. The present paper is seeking to elucidate the issue that what role has Deilami’s mindset played in the course of passionate mysticism’s evolution and its transition from ascetic to passionate approach? It is generally assumed that he has largely succeeded in approximating the divine love and corporeal love through his compiling of verbal and written traditions and systematization of the love-driven mysticism. He proposed a codified theory regarding human love and divine amour and explained the worldly love parallel to the divine love. His theorization can be considered as some sort of leaving behind the ethical and social debauchery of the fourth and fifth hegira century.

In the contemporary era, Ramadan cannon-firing tradition was one of the most difficult and costly methods to make people of aware of dawn and Iftar time. In Naseri Era, the costs were borne by the rulers of the provinces, and during the Constitutional Revolution by the interior ministry. In the catastrophic period of Ahmad Shah's ruling, such costs were a major problem for the interior, finance and the war ministries, none of which was willing to undertake such costs. During Reza Shah’s ruling, the cannon-firing of and its costs were initially undertaken by the general staff of the army; subsequently, from January 1932, the ministry of the interior became responsible for such costs. Gradually, this tradition became obsoleted and was not carried out from Ramadan in 1940. Then, in 1943, Azan was broadcast from the radio for the first time and replaced the tradition.