فهرست مطالب میلاد پرنیانی

The Qanats of Khorasan were the driving force of two important cultural indicators: knowledge and lifestyle. The knowledge of Qanat included sciences that were based on engineering and geology and were inherited from one generation to the next. On the other hand, around the Qanat, a culture was formed that promoted adaptation to drought, contentment in water consumption, and the benefit of collective work, and it had become the lifestyle of Khorasan people. This culture was alive and dynamic until the beginning of the modern era, but with the entry into the modern era and the decline of the Qanatic civilization, the Qanats of Khorasan were destroyed and its surrounding culture was also destroyed. The present article is limited to the geography of Khorasan in order to deal with more details of the historical developments of the Qanat in one of Iran's Qanat-rich provinces and to obtain a better understanding of the overall issue of the Qanat. The main question is what is the history of Qanat in Khorasan and what kind of culture was it? According to the nature of the subject, descriptive and analytical methods will be used in the evaluation of historical and geographical data.

Naqshbandiyah is one of the Sufi cults in the Timurid era whose leaders tried to interfere in social affairs. Their proximity to the governing body made it suspicious that they had strayed from the Sufi structural principles and turned to worldly affairs. So the first question is whether the Naqshbandi scholars have considered their actions to be against the Sufi worldview? If yes, what is their justification or interpretation? The findings of the study emphasize a particular type of ijtihad that establishes the principle of balancing Material and spiritual tendencies. In this mechanism, every soul has its share of material and spiritual, by its capacity and rank. In the meanwhile, the Naqshbandi scholars themselves (as elites) felt this attachment to communicate with the most material part of society and to guide them in obtaining the right of the people. It was only in this way that provide conditions for the development of the outside and the inside world came together. By the nature of the subject, the research method in this study is historical-analytical.

Archetypes as indicators of analytic psychology can be effective in in-depth historical analysis. In this research, after defining the archetypes and introducing the local and Mobad archetypes, the role of such psychological talents in ulama’s response to the events (political, social and cultural) occurred during the Middle Islamic era were examined. The main question is as follows: To what extent have the scholars of Islam in the cultural geography of Iran been affected by such archetypes? The question can be answered through determining and analyzing some behaviors of the ulama in the social, cultural, and even individual fields. The research findings indicate a distinction focusing on the return to the old religious ideas potentially possessed by Islamic scholars. According to the nature of the subject, an analytical method was adopted in this study.

Successive disasters after the invasion of Genghis and Teymur caused people to be attracted by streams that were either leaning towards seclusion or inclined towards revolution. Both were forms of objection to the existing situation, one of them offering a personal solution and the other a social solution. Shiism and Tasawwuf gradually came out of seclusion and dissimulation and found common points to approach one another. What increased inclination towards revolution was petition of right of those suppressed forces in history that made use of Shiite experiences in revolutionary movement and Tasawwuf in maximum attraction. The most important ideology of those communities was the idea of the advent of a savor that served as the device for the survival of oppressed people of that time with a hope for a vivid future. The main question is as follows: “What stages have that revolutionary changes and apocalyptic activities covered from the onset of seventh century AH to the end of ninth century AH and what motives have the leaders used for mobilizing people?” The research method in this study will be descriptive-analytical.

Occurrence of special events by religious authorities and Muslim scientists during the 7th and 9th century of Hejra is an evidence of heterodox and altruism thoughts emergence that, in some cases, was in conformity to European history events during the Renaissance. In the recent study, we emphasized on the role of religious stimuli in advancing or stopping the Renaissance. Therefore, this question may be aroused that what are the differences and similarities between these sociocultural events (especially during Ilkhani and Taimuri government) and western cases and why there is no significant achievement. Research conclusion shows that there is significant relationship between short term socialization of Iran and short term Renaissance in this country and despite of religious authorities’ efforts, there is no achievement. Therefore, the goal of the research to evaluate this conformity is based on determination of the causes of said failures and discovery of sociocultural movement gaps during Iran history. In this research, descriptive-analytical method is used.

The occurrence of special events between the 7th and the 9th century AH, by somescholars, is evidence of the development of a dissident and arrogant thinking, which insome cases can be adapted to the events of European history during the period ofreligious reformation. The research goes on to ask: "What are the features of thedistinction and similarity of this socio-cultural phenomenon (especially during theIlkhani and Timurid periods) with its western model, and which causes of failure?"Research findings suggest that prejudice, lawlessness, sedition, and short-term thinkingin Iran have had a meaningful relationship with the inferiority of religious reform in thatland, and despite the efforts of some influential scholars such as Ibn Taymiyyah and FazlAllah Naimi has not come to an end. The research method in this study will be based ona deductive and adaptive analysis with a holistic view.