فصلنامه تاریخ اسلام
پیاپی 93 (بهار 1402)

One of the dimensions of the history and conduct of the infallibles (PBUT) is how they interact with their families and wives. Family disputes are one of the inevitable dimensions of family life and considering that, a large part of them are rooted in economic issues, this research aims to find out how the Prophet (PBUH) and the Imams (PBUT) faced the tension of economic affairs in Examining the relationship of spouses from a historical perspective by taking advantage of the descriptive-analytical method. To this aim, the data was collected from the ancient historical, hadith and interprative sources and the findings of the research indicated that the actions of the infallibles were based on two types of strategies: the preventive strategies and the ones related to getting out of tension. In the first type, the issues such as paying attention to the economic ability of the man before marriage, the role of giving gifts in removing tension, the interaction of spouses in household expenditure, raising awareness towards the financial duties, considering the wife's opinion and correcting inappropriate customs and in the second type of strategy; the issues such as avoiding the  extravagance and providing the necessities of life from man's property have been investigated

Fatimid caliphate, which covered a huge area of the western lands of the Islamic world in the 3rd to 6th centuries (A. H) was established based on a religious- political movement relying on the theological instructions of Shia Ismailites, believing in the important principle of imamate written by Ismail (died in 145-138-133 AH), the son of Imam Sadiq (died in 148 AH) and after him Muhammad ibn Ismail (198 A. H). This research is to analyze the development, evolution, continuity and finally the fall of the Fatimid caliphate through the sociological approach and based on Max Weber's theory of traditional authority. The present research was done via the descriptive-analytical method and the historical data was matched with the traditional "Weber" theory of authority. The findings of the research indicate that after two centuries of efforts by Ismaili claimants, the traditional authority of the Fatimid Caliphate was finally developed in North Africa. After the conquest of Egypt and the construction of Cairo, the political authority of the caliphate was institutionalized, and thrugh the expansion of the administrative and military organizations, Fatimid government was established with the characteristics of the patrimonial (inherited father)-bureaucratic system. The continuation of the political and administrative goovernment due to the weakness of the caliphate and the competition between the military and court led to the initiation of Fatimid sultanism period, and it concluded into the taking power of military ministers and the domination of the army forces over the government. The end of the patrimonial-bureaucratic system of Fatimids was simultanous with the political division of the caliphate and the development of the Ayyubid government (658- 567 A. H/1173- 1260 A. D).

At the end of the year (19 A. H/ 640 A. D), the Muslims entered the Southern Caucasus for the first time and after many battles, riots, and conflicts, they could finally conquer Armenia, Iran, and Georgia and become the heirs of the Sassanids in this region. The arrival of the new force in the Caucasus caused the generation of the name Armenia in the Islamic sources to refer to both Armenia and the entire South Caucasus. There was no problem with using this name only for Armenia. However, this article seeks to analyze the issue whether its use to refer to the entire South Caucasus along with its internal divisions - the first, second, third and fourth Armenians - was an official matter or a mistake made by the geographers or the Muslim historians and the geographers of the third century. This study has been done through the historical research method and descriptive-analytical approach regarding the Islamic history and Caucasian studies, and the data has been collected through the library sources. The results clarify that the use of the name Armenia to refer to the entire South Caucasus was not an official and courtly matter, but it was a mistake made by the authors of the 3rd century After Hijra, and its internal divisions were modeled after the internal divisions of Byzantine Armenia. Since this issue could cause protests and reactions from the Iranians and Georgians, who were equal and independent from Armenia in the political and social terms, and each had their own archbishop and capital.

Nezam Shahid (895-1046 A. H) was one of the important Shiite emirates in Deccan located in southern India and founded by Ahmad Nezam Shah (895- 916 A. H) with the centrality of "Junar" and "Ahmadnagar" cities. One of the important issues related to this government is the position and role of Shiite elites and scholars such as Shah Taher (952- 880 A. H) in the religious developments of government as well as the society of Indian Muslims in this era. The present study tries to investigate the role of Shah-Taher (880-952 A. H) in the propagation of Shi'ism in Deccan relying on the descriptive-analytical method. The findings of the research clarify that the use of politics in favor of the Shiism, preparing the public minds, holding sessions of disscussion with various scholars, inviting famous Shiite scholars to teach at "Langar Davazdah Imam" school in Ahmadnagar, exerting influence on the rulers of Nezam Shahid, teaching in the Religious schools of Ahmadnagar, supporting Ashura Hosseini ceremony, trying to develop good relations between the Nezam Shahid and Safavids and seeking the help of Shah Tahmasab, the short-term taking advantage of precautionary concealment in time of danger and providing the groundwork for the migration of Iranian Shiites to Deccan are considered as the most important actions of Shah Taher in propagating Shiism in Deccan Plateau leaving a tremendous impact on the scientific, cultural and social life of Shiites in India

The disagreement between the Safavids (1135-907 AH) and the Uzbeks (1007-906 AH) were not limited to military affairs and these two had dispute in other domains as well. In the meantime, the conflict of ideas developed after the initiation of the relationship between the two governments and showed itself in the form of correspondence was of great significance. This confrontation started in time of Shah Ismail (892-930 A. H) and Shibak Khan (855-916 A. H) and was intensified in time of Shah Abbas the first (978-1038 A. H) and Abdul Mumen Khan (1006 A. H). The main question of the present research is what the components of the ideological and intellectual confrontation were between the Safavids and the Uzbeks. The research method of this article is descriptive-analytical and the data collection method is through the library sources, it has been tried to investigate the various aspects of this confrontation. The findings of this research show that the ideological confrontation of these two governments includes elements that have been used by the two claimants with the aim of making their government foundations legitimate and also cast doubt on the legitimacy of the rival. Moreover, the elements of Shia and Sunni conflict, which have had a long historical continuity, have been effective in this confrontation. The result of this religious confrontation was reflected in the field of political relations between the two powers and these two rivals took advantage of the aforementioned tensions to advance their political aspirations. The remaining related works of this era indicate the presence of a group of thinkers who fueled this confrontation by preparing the contents of official letters as well as the independent correspondence.

One of the results of the British colonial domination on the Indian subcontinent until 1274 A. H, in the form of the East India Company and then under the direct supervision of the British government was the termination of the Gorkan Empire (932- 1274 A. H) and the domination over the local governments of Asef Jahid (1135- 1368A. H). The most obvious difference between Asef Jahid and the other Muslim local governments in India was that they could preserve their governance as the most important local government and the main support of the Muslims of this land until the end of the British colonial domination. This issue led to the research with the aim of investigating the relationship between Asef Jahid rulers and British colonialism relying on the historical method of research as well as the data collected from the library sources. According to the findings of the research, these rulers with their accurate understanding of the conditions in the subcontinent, sometimes opposed England and took concessions, and sometimes they used it as a means toward the survival of their government and found an opportunity to fight against colonialism

The Literary works of poetry and prose in the constitutional period were of a significant role in the ups and downs of the constitutional movement. These works both influenced and were affected by this movement. Literary works developed in Tabriz and in line with the actions of the Azerbaijan State Association and with the aim of strengthening the spirit of reformism, raised the issues led to the removal of old thoughts and the manifestation of new ones in the field of science and culture and provided the ground for acceptance of intellectualism and wakefulness. This article, relying on the descriptive-analytical method of research and the complete collection of issues of " Newspaper of Tabriz Association" as well as the collection of " Amir Hossein Nikpour’s Personal Documents " has tried to investigate the role of literary works related to the constitutional era in Tabriz and its position in the fateful confrontation of old and new thoughts that finally led to the continuation of pre constitutional traditions and the failure of innovations