پژوهش نامه تاریخ اسلام
سال دوازدهم شماره 45 (بهار 1401)

The killing of Yazdgerd, the last Sasanid king in the years 31 in northeast Iran by an unknown miller, is one of the most important events in the Iran`s history. By the murder of this king Sasanid`s political life was terminated and Iran`s status was changed socially, economically and culturally. In spite of the end of Sasanid government, civilization elements of that government like old tax regulations were transmitted to Islamic era. There has not been any independent study about the transmission and the quality of influence of these regulations yet. This article wants to answer this question using both a descriptive-analytic method and also an information collection one that in which contexts Sasanid`s tax regulations had been transmitted and what effects they had in tax context in primary Islamic centuries? Findings of this study show that Sasanid`s tax regulations like Mukasama, Ushur, Massahi and Jizya had been used in primary Islamic centuries and they had been transmitted in financial, geographical and cultural contexts.

Shīʿism and its related intellectual currents in the era of minor occultation are of the important topics of the history of Shīʿism. At a time when the religious leadership of the Shīʿites had become diverse and scattered, Ray was considered as the intellectual center of the Shiites and one of the most important cultural centers of the eastern lands of the Islamic world. The main question of the article was as follows: What was the status of Shīʿism in terms of the development and diversity of its intellectual currents during the period of minor occultation? The findings of this research showed that the era of minor occultation was a turning point in the development of Shīʿism. In the second half of the third century, the two Shīʿa Ḥadīth and theological currents of thought appeared, both of which were influenced by the intellectual atmosphere of the opposite currents. The rule of Abul Hasan Mādarāni in Ray led to the presence of Shīʿite scholars and the spread of Shīʿism. The activities of the Shīʿa Muḥaddiths led to the strengthening of textualism in Ray. The qualitative growth of Shīʿism in Ray was not limited to textualists. At the same time, it resulted in the formation of theological thoughts and explanation of the theory of the 12th Imam’s occultation due to the presence of rationalist scholars.

The Abū Ṭālib Akhir (died 520) was a descendant of Sayyid Mu'ayyad Billah and an influential political figure of Zaydīyya, who started his uprising in Gilan in 502. He wanted to extend his Invitation and Imamate to ʻUmān and Yemen. The main question of the article is what political and military developments in Gilan and Deylam region have been caused by Abū Ṭālib's rise to power. And his relationships and correspondence with the Zaydīs and his extra-regional activities, to what extent were they influential in establishing his Imamate? It seems that the Abū Ṭālib Akhir, who was a scholar and a prolific mujāhid, was able to control the chaotic situation of these regions to some extent by examining the political situation in Gilan, ʻUmān and Yemen. However, due to various reasons, his uprising did not come to an end. By examining the political and military activities of Abū Ṭālib in different regions, this research has analyzed and evaluated Abū Ṭālib's motivation and goal of the uprising. In this article, by referring to historical data and sources and by describing and analyzing historical data, the problems and challenges faced by Abū Ṭālib were examined in order to show his role in establishing the context for the beginning of the second period of the Yemen Zaydīyya. The findings of the research show that Zaydīyya in Gilan and Deylam did not have much cohesion. It was also found that Abū Ṭālib was not able to control the turbulent situation of Yemen from afar because Yemen was faced with tribal prejudices and jealousies of the Zaydi nobles.

Political power increased at the end of the Abbasid caliphate period (447-656), especially during the Nāṣir period (575-622). The return of the political and military power of the Abbasids, rather than being indebted to the Nāṣir period, was due to the measures and political conditions of the two previous caliphs, Mustarshid (529-512) and Muqtafi (555-530). The problem of this research is to examine the factors influencing the change in the relationship between the caliphate and the Seljūks during the period of these two caliphs, which led to a change in the process of restoring the position of the caliphate during the period of Nāṣir. The question derived from the problem is, what were the factors of restoring political and military power of the Abbasids during the period of Mustarshid and Muqtafi? It seems that during the caliphate period of these two caliphs, With the reduction of political-military power of the Seljūks due to the intervention of third powers, the political and military power of the Abbasid caliphate was restored. The findings of this research, which was conducted with historical method and statistical analysis, showed that among the six caliphs before Nāṣir, the contribution of two caliphs, Mustarshid and Muqtafi, was more important in reviving the political and military status of the caliphate. This importance is due to the personality and length of the caliphate period of these two caliphs, intra-dynasty differences and the instability of the Seljūk sultanate period.

Nuristan is a province located in the northeast of Afghanistan, which is known as Bilour/Bilouristan in Islamic sources of the Middle Ages and as Kāfiristān among Muslims. The people of Nuristan were divided into several social classes, the lowest class of which were slaves. Slaves played an important role in the daily work and life of Nuristan people. Slaves were responsible for important jobs such as carpentry, blacksmithing, wood carving, making clothes, shoe making and leather making. In the meantime, carpentry and blacksmithing had a special place in the daily life of Nuristan people, because the agricultural tools and weapons that people needed were prepared by slaves. Slave women and girls were also used to work in houses, raising children and farming. Based on George Scott Robertson's travelogue, this research has investigated the social status and daily life of slaves in old Nuristan.

The movement of constitutionalism (Mashrūtiyyat) is a turning point in the contemporary history of Afghanistan. This movement has experienced various difficulties and has faced failure in every period. Amir Habibullah Khan created the ground for the political activities of intellectuals and constitutionalists by establishing "Habibia High School". Habibia High School, as one of the critical and significant centers of reformism, libertarianism, independentism, and constitutionalism, became a platform for political activities where local and foreign teachers were teaching. The constitutionalism movement was influenced by Sayyid Jamāl al-Dīn's reformist idea and inspired by external factors and global and regional developments that intellectuals, libertarians, and constitutionalists were trying to realize. The constitutionalists were fighting to end the dependence on colonial governments and internal tyranny, reform the political structure, and set up a constitutional monarchy. This article tries to investigate the influence of external factors in the formation of constitutionalism by using historical texts in the Persian, Russian and English languages and finding its cause. This study seeks to answer the question that how was the role of foreign factors in constitutionalism in Afghanistan and what was the result? The research findings indicate that: the role of Indian Muslim teachers, Ottoman Young Turks, Iranian constitutionalism and the role of colonial powers, especially England and Russia, were the most important foreign factors affecting Afghanistan's constitutionalism.