فهرست مطالب مسلم سلیمانی یان

Religion is one of the most significant and influential components affecting the insight and method of historiography. Some historians align historical report in accordance with their religious beliefs. By considering the Matla Al-Saadin and Majma-ul-Bahrain, it becomes evident that Kamal al-Din Abd-al-Razzāq Samarqandī (816-887), a historian of the Timurid era, is among the historians whose historical insight has been based on religious components. The basic question of the current study is: what effect did Samarqandī's religious beliefs have on his historical reports? The findings of the current descriptive-analytical approach research indicate that Samarqandī narrated the interpretation of history in the light of religious beliefs in a meaningful way. By using verses of the Quran and religious concepts, he linked Iranian culture with Islamic identity, understanding between Sunnis and Shiites, respect for Sādāt and the Rāshidūn, attention to the thought of God's shadow, connection between religion and politics, providentialism, Islamic Justice and Judiciary have analyzed historical narratives and description of Timurid rulers. Samarqandī has written history with devotion and belief in Timurid tradition; hence, in his historical reports, he justified the rule of the Timurid and gave them religious-political legitimacy.

Benefiting from the invitation organization to spread the religion is one of the most prominent features of the Ismaili religion. The Ismailis, without any prejudice that led to the restrictions, were able to take full advantage of the positive features of all religions, sects and philosophies and to combine the result with their very clever and regular propaganda method and organization under the name of invitation organization. The fundamental question of the research is that in comparison with other factors such as the content of Ismaili teachings, what effect has the Ismaili Da'wah organization had on the establishment and continuation of the Ismaili religion in India? In this research, an attempt is made to study in a descriptive-analytical manner, the role of the Ismaili Invitation Organization and their intellectual system in spreading and spreading the Ismaili religion in the Indian subcontinent. It seems that despite the differences in religious duties and beliefs between the different sects of the Ismaili’s of India, they have components such as the pivotal role of the Imam in the philosophical system and the connection between history and Tran’s history, and this idea in propaganda methods and invitation organization has been fundamental.

The flying start point of Ismaili religion formation goes back to the dispute over the succession of Imam Ja'far Sadegh (AS) in 148 AH. The Ismailis could succeed in forming a government through their revolutionary activities and established the Fatimid Caliphate in 297 AH / 909 AD. They competed with the Abbasid Caliphate. The Ismaili invitation organization was successful in India and later became the main seat and base of the Ismaili religion. The Ismailis were divided in India, the most important of which were the Bohrah's and Khojas (modern-day Aga Khans).
The Ismaili religion is the one that includes an eclectic mix of religions, philosophies, realism, and attention to social discontent. Generally, the Ismailis were a group known as intellectuals in the Islamic world, and they sought to remove human reason from stagnation and lead them to freedom, which led to many hostilities between those who were unable to understand their beliefs. In the words of Aref Tamer: "People are hostile to things they are ignorant of" (Tamer, 164: 1991).
There exist different opinions about the quality of the spread and success of the Ismaili religion; for some, the Ismaili religion represented and revived the religions that Islam had destroyed. And now introduced into Islam in a way that would destroy Islam from within (Lewis, 1363: 107). This was one of the reasons for accusing the followers of this religion of atheism. According to Baghdadi, the Ismailis were heretical materialists who believed in the eternity of the world and the denial of the prophets and the whole law because they allow everything to grow naturally (Baghdadi, 131: 1388, and 130).
Based on some Ismaili religions, it is known as the Iranian movement against the Semites, which was not limited to the Iranians in the first place and intensified in the following centuries, among the Arabs or the Semitic lands of Iraq and Syria (Lewis, 108: 1363) It seems that the Ismaili movement was not originally heretical and had no goal to destroy Islam; In fact, there has been a progressive movement in Shiism to establish a truly divine and Islamic government (Hollister, 1373: 231).

The selection of research method is affected by the nature of the research subject. Since the present research is a historical study, the method of data collection is library and its tools are taking notes. In this way, both first-hand sources and new research were studied and filed. Because the subject of the research is to focus on a specific historical phenomenon in a specific time frame, it requires a qualitative study. Since each idea, based on its own fundamentals, produces its own method and analyzes events in its form, the present research method is a descriptive-analytical method that tries to relate concepts such as power, politics and ideology. Improve its analysis of the Ismaili Da'wah organization and its role in spreading the Ismaili religion in the Indian subcontinent.

Undoubtedly, one of the most vital factors in the success of the Ismailis in spreading their religion is the benefit of a strong and regular organization called the Invitation Organization, which dates back to the time of Muhammad ibn Ismail and his sons. The Ismaili propagated their religion through the Da'wah organization run by the Da'is, and to achieve their goals, the most important of which were to spread the Ismaili religion, gain power and sovereignty, and compete and overthrow the Abbasid Caliphate; that they tried.
On the other hand, it is not possible to know this organization except through knowing the ideological foundations of the Ismailis. Although these beliefs, especially in the field of Imamate and guardianship, are in line with the Twelver Shiites, on the other hand, their beliefs are accompanied and justified by philosophical organizations and poetic interpretations, and they tried to base their religious thought on the standards of logic and Theory and rational philosophy should be adapted to a specific species (Fadaei, 1392 440).
The area of India was one of the lands where the Ismailis were so successful that it later became the base and sanctuary of the Ismaili invitation organization. The Ismailis in India are divided into two main groups, the Bahr and the Khoja. The Transcendental-Tayyabi Ismailis of India, known for their interests, followed the Ismaili main invitation organization. In fact, the interests that followed the Fatimid caliphate and the Soleihites more or less followed the original Ismaili organization. The Khoja community also followed the main Ismaili and Nizari hierarchies and beliefs (cf. Fadaei Khorasani, 1362-35: 35). The difference is that the Khojas paid special attention to the religious beliefs of the communities that were to convert to Nizari religion and used Indian myths to explain some aspects of their teachings, especially the belief in the Imamate in the context of Hinduism. They made.

The Ismaili religion is, in fact, a religion that was able to achieve many successes and spread in different lands through a special belief and organizational organization called the Invitation Organization. In fact, it should be said that the special features of this propaganda movement, the hard and tireless and secret efforts of the claimants, revolutionary activities and also, most importantly, having a very accurate and regular invitation organization are among the main factors in this success. The ideological organization, which due to its eclectic and progressive nature and far from prejudice, gave more freedom to its followers, and on the other hand, the organization of a very regular and precise invitation that gave a special order to their activities is one of the main factors in the development of this religion. Doubt the Ismaili religion could not have survived for centuries without this advanced organization. The Ismaili da'wah organization had a two-way relationship with political and religious power, and one of its main goals is to legitimize the Ismaili Imam, which has become the central focus of their political thought. In a way that throughout Ismaili history is somehow full of this basic principle.
Accordingly, the Ismaili Da'wah Organization of India has some thematic features and a method that seeks to present a kind of sacred history in which the Ismaili Imam is at the center and the Da'wah Organization around him. It has created a method among the Ismailis of India that there is not much variety in the forms and methods of their presentation and the methods are aimed at proving the legitimacy of the Ismaili Imam.
Theoretically, the Ismailis consider Taqiyyah permissible and obligatory in certain circumstances, and on the other hand, they consider it conditional on the fulfillment of conditions and circumstances that did not occur so easily and its recognition depends on individuals. As we see, for example, they propagated a special form of the Nizari Ismaili religion in the time of Shah Tahir under the name of Twelver Shi'ism, but the Ismailis still followed their Ismaili Imam (Shah Tahir) and expressed their main religion in the envelope of his Twelver thought. The current was very influential in the relations between the Muslim rulers of India and the Safavid Shiites. The Ismailis of India have been able to continue their ideological and political life in the Indian subcontinent with these special methods and organizations.

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

Hijab and covering is considered as a cultural symbol for any society, the way it is selected and presented in the society reflects the identity and culture of that society and is one of the most influential cultural issues among different societies. During Reza Shah's reign, women's identity was targeted by raising and enforcing the discovery of hijab. The present study is based on documents and library studies and uses a descriptive-analytical method and seeks to answer the question of how the consequences of Reza Shah's hijab discovery policy on women's identity can be explained?The study claims that despite the resistance of many women to the law on the discovery of the hijab, few welcomed the plan. The Pahlavi government also promoted the Western way of life by holding various clubs and congresses and propaganda in the media and magazines, without considering the identity of women. Forgetting the main role of women in raising children, strengthening the spirit of self-belief in Muslim women, spreading rampant and moral corruption, the prevalence of free association of girls and boys and men and women with reference to Western culture, offering and displaying beauty- Women in the promotion of goods is one of the consequences of the discovery of hijab on the identity of Iranian women.

Throughout history, humans have gone through stages to choose the best way of life. From the prehistoric cave dwelling to living in today's megacities and metropolitans, the course of historical changes in the way of human life in this country. In the present study, the historical course of the city and urbanization in Ilam city was investigated. The ancient history of Elam, despite the huge ancient and historical monuments that tell about the history of this city, is still not fully known to historians. How the executive structure of the cities can be used to perform administrative, political, social, economic, police and legal affairs. Cities have a different situation depending on whether they were governed by local rulers or by the government. This research is based on theoretical topics and on the basis of information from historical library documents and objective observations, in a descriptive-analytical method. The information prepared from the available documents has been collected and refined and has been written as an appendix to the observations in the theoretical review. The results of the research showed that the link of political life is related to geographical and human conditions and characteristics in Ilam. Undoubtedly, in addition to the special political conditions of Ilam, the influence of natural factors in the life of this city has also caused the establishment of local and central rulers in this region throughout history.

The attack of the Seljuk Turks affected Iranian society and economy and caused an economic downturn of the society for some decades. Nizam al-Mulk Tusi (408-485 AH) was one of the Iranian bureaucrats during the Seljuk period who had valuable experiences of the economic and peasant traditions of Iran and by writing Siyar al-mulûk took an active approach and action in both the theoretical and practical fields about issues and challenges of his era. The main question of the research is what were the most important economic approaches of Nizam al-Mulk in the Seljuk court and military structure based on Siyar al-mulûk? The result of the research indicates that the most important theoretical and practical approaches of Nizam al-Mulk in the economic structure of the Seljuk government were monitoring the country's expenditure and the financial performance of the officials, the bureaucrats, and the judges, the necessity to pay attention to the rights and livelihood of the peasants and masses, preventing the bribery of doorkeepers and judges, improving the livelihood and the necessity to increase the military budget, the necessity of imposing taxes on conquered lands, supporting state and governmental ownership in a broad way and private ownership in a limited and conditional way.

Kamal al-Din Abdul Razzaq Samarkandi (816-887 AH) is one of the historians of the Timurid era who, by examining his most important historical work called Informed Al-Saadin and the Bahrain Assembly, can be seen that he has entered the field of identity approaches based on Iranian and Islamic traditions. Accordingly, the present research seeks to answer the question: How are the Mongolian traditions, cultural, cultural and historical identity of Iranian society and its impact on postpatriarchal political legitimacy reflected in the thought of Kamaluddin Abdul Razzaq Samarkandi? The results of the research conducted with a descriptiveanalytical approach indicate that: tribal traditions such as the Timurids' union with the Mongol Berlas tribe, the racial duality of courtiers, the continuity and continuity of Iranian identity from antiquity to the Timurids, the connection of Iranian culture with Islamic identity. Paying special attention to the continuity of Sharia and Tariqat, paying attention to the principles of Iranshahri and its components such as Farhaizadi, the connection of religion and politics and justice and the judiciary are the most important ideas of Samarkand in identifying Iranian identity in the Timurid era. It has been their rule.

A historian usually investigates the historical events in his own viewpoint and the historical events give their meaning based on the importance given by the historian. The present article is to study the views pertaining to the history, historiography, the constructive elements of this kind of view in Zafarnameh and the how of ideological views affecting the historiography of Sharfoldin Yazdi who supported the political legitimacy of Timor (771-807 After Hijrah). The result of this research, done with the analytical-descriptive approach, clarifies that Sharafoddin Yazdi is so bounded with the ideas imposed or dictated to him that any doubt in them is interpreted as deviation from the fact and it is not acceptable. Relying on the beliefs such as shadow of God and divine providence, Yazdi justifies all the actions of Timor as the corroborative of religion and consequently Zafarnameh resembles a book of Jihad due to the explanation of wars and military history.

Historiography cannot be properly studied and understood without the influence of other sciences or social and political spheres. The importance of this issue is due to the study of Mulla Jalal Manjemizadi's historiographical insight in the history of Abbasi (Mullah Jalal newspaper), a small part of the cultural life of Iran and especially the Safavid era (1135-1905 AH). It makes it clear. Since Mulla Jalal's historiography and historiography is based on principles that we have rarely seen in Iranian historiography. Based on this, it can be said that in the history of Abbasi (Mulla Jalal newspaper), the components of acceptability, legitimacy and legitimacy are based on cosmic and astronomical explanations as well as religious beliefs, which make this work one of the other works. Asr Safavi has distinguished. Therefore, it seems necessary to be aware of Mulla Jalal's historical vision and thought in recognizing the historical developments of this period. Accordingly, the authors have tried to analyze the relationship between historical facts and astronomy, astronomy and cosmology, and doctrinal thought in Mulla Jalal's historiographical insight into Abbasid history with a descriptive-analytical approach. . The claimant claims that: Although the idea of ​​Mulla Jalal's historiography in Abbasid history, like other sources gy, which included the court's astronomer, he linked history with astronomy and astronomy, the result of which was the use of the Qur'an in components such aon astronomy a linear history, promising, destiny-oriented and rationalist, and the need to observe the hours of Sa'd and Nahs have been crystallized. Is.

In the twelfth century AH, Ilmokri was the most important tribe in the Savojbolagh region. Geographical location, social structure and high population power allowed Mokri tribe to play an important role in the political and social developments of Savojbolagh and its surrounding region. The endeavors of this tribe in Mokrian region caused them to have multilateral relations and the central power and other tribes of the region were on the other side. These endeavors had made Savojbolagh Mokri and Mokrian area the focal point of countless events and developments. This descriptive-analysis research not only examines the internal developments of Ilmokri but also studies the relations and political developments of Savojbolagh region during the rule of Afsharians and Zandians in the twelfth century AH. It analyzes the subject based on what is mentioned in the historical sources of the twelfth century (in terms of social status and geographical origin) as well recent investigations.    The results of the research show that in the era of Afshari and Zandiyeh governments, Ilmokri was trying to seize power while cooperating with the central government, and as a result, forced it to provide security in a region that increased the interests of the Mokri tribe. On the other hand, considering the weakness of the central government, it wanted to pursue an active regional policy in order to provide the necessary and sufficient grounds, including alliance with other tribes in the region and participation as the head of the local government to achieve a superior and central position in the Savojbolagh region

Reza Shah’s Government (1304-1320) rigorously administered the westernized plans after the authority of militants all over the country. TheUniformed costume and wearing Pahlavi hat was one of these actions faced with too much reaction and objection over the country. Molla Khali e-Mangoor (1334), the religious leader of Savojbolaq e-Mokri particularly Mangoor tribe considered this policy prohibited and announced jihad and took charge of the leadership of uprising against Reza Shah  This uprising shortly followed by thousands of people was suppressed by the central government. Relying on the descriptive-analytical method and investigating the primary sources of this era to answer this question on the issue of Molla Khalil’s uprising and its orientation based on the elements such as the national benefits and security, this study has concluded that the motivation, orientation and function of uprising was towards the protection of Islam, traditions and Kurdish outfit with no claim of independent.

So far, the universe has been considered from a variety of angles. But previous studies have less criticized this book, because earlier studies mainly examined this work as a largely political act. But with the understanding and reading of the text of the book with a hermeneutical approach and based on the theory of analytical analysis, we can find other historical layers in the mindset of Escondrobg. Although the Abbasid world is a continuation of the Iranian-Islamic historiographical heritage, the main approaches of this method to historiography should be sought with the principles, foundations, and frameworks of the Islamic historiography method. However, the author, using the theory of critical discourse analysis, has tried to answer the more important issues, such as the stimulus of history, epistemological insight, appreciation, determinism, and social relations in the history of Turkmen scholarship in the Abbasid Book of Almarus,  The findings of the research show that the Turkestan archbishop, though with the same approach of central theology and political heroism, explains the incidents and the motivator of history is the manifestation of the will of God on earth through the Safavid kings, but it is safe to say that in the domain Insight goes beyond the usual approaches of other traditional Iranian historians. So that his work is one of the few classical works that is partly in the field of historical sociology, with the study of the life of the Imams and Chines, Sadat and Ulema, the ministers, the Mostofians, the poets, the calligraphers, the painters, and the low levels of the Safavid community.

Qajar kings were of Shi'ite religion and tried to stay loyal to the Shi'ite. Therefore, Shi'ite ulemas were reacting to Qajar kings’ socio-political changes. In fact, Shi'ite ulemas function regarding Qajar period events was due to their jurisprudence thoughts. Consequently, in this study Kashif al – Ghatta’s jurisprudence thought and political function regarding Fath Ali Shah Qajar was taken into consideration to clarify that to what extent Shi'ite Qajar kings sovereignty was legitimate? Findings of the research indicate that Kashif al – Ghatta has accepted Qajar king legitimacy due to political considerations and time necessity. Therefore, his thought, like that of the previous ulemas, is viewed as to legitimize the fair king actions, and Kashif al – Ghatta was interfering in political affairs intending to establish an Islamic government. The result of this thought caused adjustment of Kashif al – Ghatta’s jurisprudence consideration and personal tendencies and acceptance of the legitimacy of Qajar kings and Fath Ali Shah.

Understanding historical events without knowing the thought behind the events is not possible. The understanding is based on the understanding of the historian's knowledge and insight, and it is impossible to understand the historical event without knowing the historian's point of view. The historian-thinker and the intellectual center of the two historians of AbuBakr Terhani and Fazlullah Ruzbehan-khonji, who lived in the critical period of Iranian history and, on this basis, expressed their historical interpretations, are subject to the same rule. Beliefs of AbuBakr Terhrani and Fazlullah Ruzbehan-Khonji have influenced the processing of history and the interpretation of historical transformations in the light of the provocative? Reflects the provocative approach of both historians in the reflection on the historical changes of their time. The result of the research, which has been carried out with a descriptive-analytic approach, suggests that AbuBakr Tehrani, as well as Khonji, on the broader scale, has considered the fatalism in the realization of history as an important issue, and in his historicist conception of the conditions prevailing in the ninth century, Is. Hence, determinism, the absolute will of God in the fate of man, the inability and abundance of man in being and creation, closeness and linear interpretation of history are the most important components of historiography in the history of dialecticism and the realities of the universe, all of which are subordinate to fanatic insights The two historians are discoverable and understandable.

In the present study, it was attempted to re-examine the activities of Kurdish women in various social and economic fields, not only from the Kurdish language itself, but also from the language of neutral observers. And a comparative comparison between the social scene of Kurdish women and other women in Iran and Central Asia. The fundamental question of the research is whether the social status of Kurdish women can be compared to the surrounding areas? And what influenced the presence of Kurdish women in the social arena? The method used in this study is descriptive-analytical. The desired components were women's participation in special ceremonies and women's dresses. A library method has also been used for data collection. The above studies show that living environment, livelihood and tribal customs were effect on the presence of Kurdish women in the social realm in traditional Kurdish society. Also, based on historical evidence and in the eyes of European explorers, Kurdish women have a better social status than many other areas around.