alireza abtahi

Identifying Ashura traditions among ordinary people and the role of these traditions in the formation of Ashura culture in different historical periods is of significance. Accordingly, the following article has been compiled to answer this question on what the popular Ashura traditions are from the fall of the Abbasid Caliphate by the Mongols (656 A. H) until the rise of the Safavids (907 A. H) in Iran. And what role it has played in the development of Ashura culture in accordance with the political and social developments of Shiites during this period. Relying on the conceptual framework of rituals in the analysis of historical statements related to this issue, the article has identified the following four traditions among the masses of people including the prevalence of reciting the virtues of the Ahl al-Bayt, similarity and identification between people and everyday events with the event of Ashura, changing the style of covering of groups of people under the influence of the Ashura event, and pilgrimaging the shrines of the imams. These four traditions played a role in the development of Ashura culture in the geographical, civilizational and cultural limits of Iran in accordance with the developments of Shiism in this era, i.e. the expansion of social political activity of Shiites after the invasion of the Mongols, the desire and tendency of some rulers towards Shiism, and the closeness of Sufism and Shiism.

Mohammad Ibrahim Bastani Parizi, the son of Haj Akhund Parizi, was born on the 3rd of Day 1304 SH.. He completed his education in Tehran. He received his Phd. degree by translating Ibn Athir's pre-Islamic section as a doctoral dissertation (Bastani Parizi, 1366, 4). Bastani’s period of life began in earlier years of the first Pahlavi and continued until the fall of Pahlavi and the years after the Islamic Revolution. Certainly, the profound political, social and cultural events that took place in Iranian society during these years have greatly influenced his typeand style of writing . Finally, he died on Tuesday, 5th of Farvardin, 1393, at the age of 89. At the age of 20, he wrote his first book, The Prophet of Thieves, which has been reprinted 17 times. He has written about 1000 articles and his collection of books has reached 63 so far, 13 of which are in Kerman.

The present research is in the line of theoretical researches and is from the branch of historical researches which has been done by using the library method and taking notes of Writings and books bastani parizi and some contemporary historical texts. Assuming that Parizi pays attention to women as an influential element in historical events and has portrayed the image of them in social life as a free and independent human being with a special status in his works; so in this research we are faced with this main question that how is the position of women in Parizi’s works? In answer to this question, the main hypothesis is that Bastani Parizi has had a positive view of women in the history of Iran, contrary to the usual practice. The purpose of this article is to examine the status of women's historiography in Parizi works. The importance and necessity of addressing this issue is the lack of historiography about women as a new matter in historiography. Historical research in the field of social life, especially that of women, is one of the most overlooked topics of historical studies in Iran. Lack of attention to this issue in historiography is one of the difficulties that make researchers doubt to enter this field. Of course, some efforts have been made, but they are not enough, e.g.: Ms. Simin Fassihi's article, entitled "From the History of Elite Men to the History of the Forgotten Women: Causes of Delay in the Emergence of Women's Historiography" in which the reasons for the general neglect of historiographical schools (political, cultural, social) on the subject of women on the one hand and women's awareness of their rights and on the other The focus of these rights on the emergence of feminist movements has been addressed. Ms. Rostami's article entitled "Woman-centered reading in the history of Beyhaqi and Samak Ayar". She deals with the social discourse in these historical works in which women have grown up, shone or been suppressed. Also an article entitled "Women's image in the history of Jahangosha Jovini" by Mohammad Alipour, which surveys the position and image of women in this book, the role of women in the political and cultural issues of the time and how women reached social status and civil rights. Of course, Reza Baraheni wrote "Male History" in 1348 SH. he emphasized that "weakening the female sex is a made up by patriarchy" (Baraheni, 1982, 172). Although the work was written half a century ago, it is still necessary to express the overlooking history of women's in women's researches. Therefore, in this study, By examining the works of Parizi as a historian with historiography in a special way, which has paid more attention to this topic, than other contemporary historians, an attempt has been made to study and reflect the role of women in his works. Bastani Parizi has considered the social life of women in both cultural and family activities. The role of women in many political events from Parizi’s perspective is considered as the footprint of women in history. The economic position of women with land ownership and economic endowments has attracted Parizi’s attention.

The identity of each nation is made up of a set of specific and functional realities, which have been formed throughout the history of each nation. Among the most prominent elements of identity: common language and geography, religion and beliefs, etc., are among the items that are considered in historiography, and when historiography pays attention to a certain group, these identity factors show themselves more. (Sabzianpour, 2016, 77) Women's historiography is a special method in historiography in which the Parizi has distinguished himself from other historians of all times by including female gender in history analysis. Women's historiography in Iran is more limited to exploring documents, memoirs, women's notes and descriptions of their activities in history, and less to the methods and criteria of women's historiography and the use of gender in the analysis of women's history (Fassihi, 2009, 45). Bastani Parizi has written and analyzed historical events with a different perspective on the influence of women in history.The writing of Parizi's first article entitled "It is the fault of men, not women" in Tir 1321, which was published in Kerman Awakening newspaper, coincided with the change of conditions and the promotion of women to leave the traditional life that had begun since the beginning of the first Pahlavi period. And it continued until the second Pahlavi period. One of the slogans of that period was this change of attitude towards women. Although the works that emerged in this field show authors concern of women and its issues, express the real view of the authority towards women . However, this movement was formed only to gain prestige in the world community and to move towards modernism and modernization, and to gain legitimacy in accordance with the requirements of the times. It must be acknowledged, of course, that the role of women in Parizi’s works was written concerned to the deprivations, restrictions, and realization of women's rights and demands, something that was rare in the works of the time. Girl's castles are among the buildings that are usually built in impassable areas and no one is sure about their construction and secrets. Bastani Parizi in the book of Khatoon Haft Qala pays special attention to these castles, including Dokhtar Castle in Kuhbanan (Modarressi, 2012, 224 and 230)

Women's historiography is a special method of historiography in which Parizi, by entering female gender topic in the analysis of history, have distinguished his historiography from women historians close to but different from other contemporary historians. What can be deduced from the position of women in Parizi’s works is that the good and positive image of women is superior to its negative. Due to, women are not always and everywhere the same, and Parizi is not expected to hide anything contrary to what is in the nature of a person or society, In general the writer believes that: first, although compared to other historians of his time Parizi in his historiography has shown more attention to women, the status of women has not been considered as much as their service and position and importance in society. Secondly, his attention is the result of the conditions of the time, his spiritual and educational condition, the conditions of his private life and what had happened to his relationship with women, as well as what he had learned from it has given him a total perception the same as what can be clearly seen in his works.The presence of women in social position, such as participation in charity affairs, based on endowment is emphasized. In addition to the role of women in the society their cultural roles are also been surveyed.  Bastani Parizi in many political events has sought the role of women as behind-the-scenes and also motivating factors of men in their important political decisions. Women are considered as uncrowned kings in his works. He also  had studied and analyzed the presence of women alongside men in military incidents and wars.

During the reign of Reza Shah, nationalism entered as an ideology from the West and emerged from the political and intellectual developments of the Qajar era, especially during the period of legitimacy, along with patriotic and modernist ideas became the main legitimizing ideology for power and then the reign of Reza Shah. The entire political and cultural atmosphere of the first Pahlavi government came to power and emerged as a factor in legitimizing the government. Reza Shah emphasized above all on nationalist and patriotic ideas and called for the revival of the era of glory and greatness of Iranian power. In this sense, Reza Shahi nationalism is a combination of nationalist, patriotic, modernist, revivalist and then archaic nationalist ideas.What is certain is that history and historiography is undoubtedly one of the most important contexts for the presence and manifestation of cultural nationalism. He was influenced by this ideology. Nationalist historiography has emerged in the field of culture, society and politics of Iranian society since the end of the Qajar period and has occupied the minds of many intellectuals, writers, journalists and politicians as one of the important intellectual and cultural challenges of Iranian society for decades.

The beginning of relations with the new image between Iran and Russia dates back to the formation of the Qajar government in Iran. From the beginning of the Safavid era, trade relations have been the cornerstone of these relations. Until Peter the Great's time in Russia, the importance of Russia's settlement was not for Iranian agents, and most Russians were interested in relations.What effect did the consequences of this conflict have on Iranian modernity? And how and what was the impact of this impact? And where did it have a direct impact?After the war, there were issues that directly affected the quality of relations. The Caucasus route became a way for Iranians to become acquainted with the sparks of modern life and try to achieve something. The Russians became acquainted with European civilization earlier than the Iranians. After the wars, the Iranians tried to achieve a civilization that was recognized as the cause of Russia's victory in the wars. Iranian thinkers based in the Caucasus or related to the Caucasus, They were the first to try to get acquainted with Europe and localize European modernist congresses and bring them back to the country. Recognize the ways in which ideas that can be necessary and useful for the development of the country's structures are always necessary by looking at the past. Especially for countries that have just entered the path of development. Which is descriptive-analytical.

Local historiography is the third most popular type of historiography, after serial and general histories, which refers to the recording of historical events within a single place. This article examines some of the components of local historiography in the works of Bastani Parizi. He had a special attachment to Kerman and his hometown, Pariz. In all his works, he has dealt with the history of this region and all the ups and downs of its events and happenings. In this article, the two main questions are: what are the characteristics of the local historiography of Bastani Parizi and what are the components of the ancient local historiography of Parizi?  This is an analytical- descriptive research examining available library resources. Proverbs, poems, slang, careful attention to the names of cities, villages and settlements, and quoting oral memoirs in the writing of history are among the most important features of the local historiography of this author. He is also one of the few local writers who has used the combined method of local and longitudinal historiography in his local historiography.

Allied forces, including Soviet and British forces, occupied Iran in September 1941. After a while, American forces were added to them. After entering Iran and achieving their goals, these forces were stationed in various areas, especially in some cities, including Isfahan, and began patrolling. The deployment and patrolling of the Allied forces in Isfahan has inevitably led to clashes between them and the people of Isfahan. The purpose of this study is to investigate the reasons for the Allied presence and patrol in Isfahan and their dealings with the people of Isfahan. To investigate this issue, a descriptive-analytical approach has been used with the help of unpublished documents and newspapers related to the deployment of the Allied forces in Isfahan in World War II and also the petitions of the people of Isfahan to city officials to protest the behavior of these forces. The findings of the present study showed that the geographical and communication importance of Isfahan, the presence of German agents and supporters in it and its proximity to the Bakhtiari and Qashqai tribes, forced the Allies to deploy and patrol their forces in this city and surrounding areas. Also, the presence of Allied forces in the city of Isfahan, in addition to breaking the legal and real personality of the officials and people of Isfahan and their superior treatment of the people in this city, also contributed to the spread of phenomena such as insecurity and corruption in the city.

In this research, the explanation and analysis of the status of social security of the first Pahlavi era has been studied. The reign of Reza Shah, due to the government's attempt to establish a modern state and the expansion of Westernism, and the efforts of Reza Shah and his intellectuals along with him to gain political legitimacy by linking the Pahlavi monarchy to the ancient kingdoms of Iran, is an era of effective and timely formation of intellectual foundations Iran is new. Meanwhile, nationalism, which was consolidated as one of the main ideologies of the modernization process, was conquered by the victory of the Constitutional Revolution in the political and cultural contexts of Iran, played a central role in the intellectual changes of the first Pahlavi era. The first Pahlavi government made changes In various areas of Iran's social life, among these changes, were the changes that took place in the field of social security and subsequent social insecurity. In Iran, despite efforts made in the era of Reza Shah, modernization did not lead to the creation of a modern and developed society. This article seeks to understand the causes of social insecurity, which was created in the first Pahlavi rehabilitation programs, and to answer the question of what constitutes the consequences of the Pahlavi era policies for social security and the solutions to social security in the first Pahlavi era. The research method used in this research is a descriptive method to better analyze the historical information obtained.

To examine Iranian nationalism ideology central elements in the First Pahlavi ageShahrzad Roomz, PhD student in Islamic Iran history, Najaf Abad unitIslamic Azad University, Najaf abad, IranSeyyed Alireza Abtahi (responsible author)Assistant Professor of history group, Najaf Abad unit, Islamic Azad University, Najaf Abad, IranNaser JadidiHistory group associate professor, Najaf Abad unit, Islamic Azad University, Najaf Abad, IranAbstractConstitutionalism movement in Iran led to irregularity and chaos rather than democracy governmental establishment since Iran society social, economical, cultural and political beds weren't ready, and foreign countries interfered.In such a condition, to establish security and maintain integrity in country was Iran society the most important necessities. Patterning European countries,Intellectuals found that the best solution for Iran chaos conditions was to reinforce national unity through forming powerful government. In the present study, while examining nationalism in the Reza shah age, and what were nationalism ideology central cimponents inthat period? it is tried to examine this using historical and analytical method relying on valid resources.it is tried to answered to this question which are central elements and components of Iranian nationalism ideology in the First Pahlavi age?It seems that national union, archaeology; Patriotism and Royalism have been Iran main nationalism central components in Reza shah age.

To report the role of Tudeh Party in organizing factory workers’ trade unions and launching strikes in Khosravi Textile Factory as well as the reaction of factory owners and local authorities to such activities.

Archival documents and library sources were examined to collect data for analysis. Findings and

 Local authorities and factory owners successfully organized religious groups and expelled activist workers to stop of Tudeh Party and its supporters.

In the first century AH, Muslims had two approaches to expansion of Islam in India. One is Cultural-propaganda approach that has been associated with interaction, discussion and communication to preach Islam and the other approach is militarism, attack and invasion. This study critiques and analyzes the second approach. At first, the Muslim expedition to India was briefly mentioned until the end of the Umayyad period. And then, it examines how Muslims treat the target community and evaluates their actions based on the principles of Islam by exemplification of Muslim actions.This study aims to elucidate the outcomes of the military approach in the expansion of Islam in India; and if the desired result was not achieved, what lies behind thereof? The point to consider is that Jihad is one of the commands and teachings of the Holy Qur’an to Muslims to confront the unbelievers and pagans.Jihad has certain rules and determined circumstances (Women, 90-91; Shaltout, 1991, 52; Nasiri, 2017, 128), and then, in order to be effective in advancing Islam, those circumstances must be carefully considered and acted upon. (Nahj al-Balaghah, Sermon 150, Rouhani, 1999, vol. 1, 117-118)In this article, the author has tried to examine the record and performance of Muslim rulers in the invasion to India. And then, the way of the Prophet (PBUH) and Islam principles regarding Jihad have been evaluated by matching this campaign with the orders of the Holy Qur’an to ratiocinate the failure of the military approach in the spreading Islam in India.The Muslim expedition to India commenced in 15 AH. Muslim rulers have been paying attention to this land ever since. (Blazeri, 1988, vol. 2, 602-614; Yaghoubi, 1992, vol. 2, 243-245) The purpose of this campaign was apparently to spread Islam there, but they really intended to spread Islam? Has the principles of Islam been followed to achieve the goal?This research seeks to answer the following questions:Which one of the Muslim rulers invaded India?How did the attackers treat the Indian people?Why did it not have successful and lasting results for spreading Islam in India?

This article has been compiled in a descriptive-analytical method. First, the Muslim expeditions to India are briefly described and then analyzed. Data collection was done using library resources and by studying historical sources, conquest and research and studies, and the required information have been extracted. This information has been criticized and analyzed by referring to the Holy Qur’an and the biography of the Prophet of Islam (PBUH).

The Muslims started invading India during the caliphate of Umar, but the simultaneous campaigns were not so successful until the reign of Walid bin Abdul Malik, the Umayyad caliph (Blazeri, 1958, vol. 2: 602-607). During the reign of Walid ibn Abdul Malik (86-96 AH), Hajjaj ibn Yusuf who was the ruler of Iraq, sent Muhammad ibn Qasim to India as an army commander. The Muslims conquered many cities up to the Kashmir border. (Ibn Athir, 2005, vol. 6: 2763-2765; Kufi, 2005: 241-242). Their purpose was apparently spreading Islam in India; but the real intention of the invaders was not based on Islamic teachings and the criteria of Jihad. The Holy Qur'an has ordered Jihad if the polytheists insist on inciting war, and has ordered Jihad to prevent oppression and defend the oppressed (Hajj, 39-40), and to administer justice (Women, 91, 75 and 29; Examiner, 8). The behavior of the Prophet (PBUH) has been based on these principles (Ibn Hisham, 2013, vol. 2, 188 and 205-207; Yaqubi, 2003, vol 1: 403). However, the Umayyad rulers pursued their own economic ambitions, and what they alleged reflected this fact. After conquering Sindh, Hajjaj expressed their joy at conquering India and gaining a lot of wealth there (Kofi, 2005: 91). After the conquest of Raur, "Hajjaj prostrated... and [said] I became the owner of all treasures and properties" (Kufi, 2005: 196-195). Muhammad ibn Qasim, in front of the Indian army, said to his own army: “We will seize their properties and their wives, and we will take a lot of booty” (Kufi, 2005: 175). Umayyad army massacred people for three days in Deybol; Then, they built a mosque there (Blazeri, 1958: 610; Ibn Athir, 2005, vol. 6: 2763). Hajjaj in a letter to Muhammad Qasim emphased to seize the treasures of Eror and Multan, and occupy India up to China; He writes: “... Kill anyone who disobeys Islam” (Kufi, 2005: 216-217). Junaid ibn Abd al-Rahman breach his promise and killed Jeyssieh, son of Daher, king of Sindh, who became a Muslim during the reign of Umar ibn Abd al-Aziz and he also deciet his brother and killed him. Thus, the misconduct of the Umayyad agents in India not only did not promote Islam there, but also led to a popular uprising against them and their expulsion from the occupied lands (Blazeri, 1958: 617-618; Ibn Athir, 2005, vol. 6: 2820-2821).

The Muslim expedition to India started in 15 AH during the caliphate of Umar ,and  It continued in the period of the next caliphs and well-known Umayyad rulers such as Mu'awiyah, Walid bin Abdul Malik, Hajjaj bin Yusuf, Muhammad bin Qasim, Junaid bin Abdul Rahman and others. These campaigns were not successful because they were not in accordance with the tenets of Islam, and in many cases, the Qur'anic teachings and the thews of the Prophet (PBUH) about war and Jihad have been violated. In addition, secular motives and materialistic intentions have prevented them from promoting Islamic teachings and virtues. According to the Holy Qur'an, war and Jihad are legitimate when the unbelievers commit criminal actions and continue to commit aggression and war, in a way that endangers the dignity and security of Muslims; In this case, Jihad is ordered as a defensive action. In the Holy Qur'an, we do not find a single verse that commands to kill in order to make people believe in Islam.The main motives of the Umayyad invaders to India were domination of ports and commercial centers, including the city of Dibol and domination of the Indian Ocean coast, and Asian trade routes, property, treasures, estates, and generally economical necessities. This fact is well reflected in the words and commands of the Muslim rulers in deciding and planning to invade that land. Although the Islamic governments had several campaigns to conquer India, but their actions were not based on true Islam, so that they did not have the desirable and permanent results. The military attack was effective only on removing political and military impediments and facilitating the emigration of Muslim missionaries; but the brutality and killing people in Indian cities, including Dibol and Brahmanabad, made people hate Muslims. As the people of the conquered areas revolted after Muhammad ibn Qasim and during the reign of rulers such as Junaid ibn Abd al-Rahman, Tamim ibn Zayd Atabi and Hakam ibn Awana Kalbi; and drove the Muslims out of the cities of India in such a way that the Muslim rulers had to build new cities and live in them in order to save their lives.

The Idrisians were the first Shiite sect to gain political power in the Islamic world. They managed to rule for about three centuries, first completely independently and then as agents of the remaining Umayyad caliphate based in Spain. The results of this establishment and consolidation of political forces gradually manifested themselves in the fields of culture and civilization to the point that many researches on Idrisi culture and civilization testify. But the unspoken point in this regard is their influence on Muslim and non-Muslim neighbors who gradually became fascinated by the civilization and cultural thought of the Idrisians. The present article has dealt with the most important examples and components of civilization that have emerged and spread during the rule of the Idrisians and in addition to them were exported directly to other countries, countries and tribes directly or indirectly. According to the results, if we consider civilization as a source of two factors of unity and religion and recognize it on the basis of principles such as architecture, bureaucratic system and trade-political relations, then we can see how many achievements of the civilization of the Idrisian period from countries. Africa has spread to Spain and Portugal. Although the form of this expansion has not been balanced and homogeneous, eventually the profound effects of the structure of the Idris civilization can be seen in all these geographical and political spheres.

The purpose of the present study is to review the essence of government during occultation from the perspective of Seyed Ja’far Kashfi, one of the Shi’ite scholars in the Fath Ali Shah Qajar dynasty. In this regard descriptive analysis was used to survey the principles of political thinking, relationship between Seyed Ja’far Kashfi and Fath Ali Shah Qajar, necessity of government, various forms of government, and the characteristics of a ruler from his viewpoint. The results showed that Seyed Ja’far Kashfi, setting some strict conditions for the characteristics of a ruler jurist, did not acknowledge any of the jurists in his age as a qualified candidate for this position. This viewpoint is enough for him to defend the theory of simultaneous chairmanship of 2 learned scholars or twin rulers for the matter of norms and religious issues in society. In his view, a fair king would govern the worldly affairs as his validity and legitimacy exclusively comes from the Treaty of Malek Ashtar; and a jurist would govern religious affairs such as Hesbi issues (charity), judgement, mortmain property and so on. This theory that was also considered in later periods, is somehow a foundation for constitutionalism because it defends the authority of a king to govern the civil affairs not definitely mentioned in the Qur’anic verses (Gheyr-Mansusat) and the authority of a jurist to implement the definite rules in the Qur’an (Mansusat).

Choosing name for companies, Institutions, schools, and public universities in any government is related to its ideology. No doubt, any choice is appropriate to the views, thoughts and opinions of the authorities or decision-makers of that government. In other words, the survey of public schools’ names is to study the ideology governing that society. The objective of this paper is to analyze the selected names for the schools of Lorestan province during the Pahlavi era. In this regard it has to been tried to provide an answer to these questions by descriptive-analytic method and exploring archival documents: what’s the relationship between selected names and ruling politics? What titles have been used for Lorestan schools during the first and second Pahlavi periods? What are the effective factors in choosing the name of Lorestan schools? The findings of this research show that the general views of Pahlavi government with ideological components such as nationalism, emphasis on Persian language, Archaism and centralization, -through government officials and agencies and departments of education- had a direct impact on choosing the name of schools in the province, and the type of school names in the first Pahlavi period is significantly different from the second, affected by historical events and the displacement of power.

The wars that Prophet Muhammad (SAW) did not personally fight but appointed commanders to lead the battles are called Sariyya. Early sources have cited 36 Sariyyas during the prophet's age, whose functions can be broadly divided into offensive, defensive, propaganda, and intelligence. The commanders of these wars were elected with regard to the Prophet (SAW)'s goals. The present descriptive-analytical study tries to investigate the process and reasons of electing the commanders given the features and the nature of Sariyyas in order to shed light on the approach adopted by the Prophet (SAW). The findings of this study show that in electing commanders, the Prophet (SAW) not only considered military and political points, but also paid attention to religious and tribal facts. He elected commanders from among the Muhajirun and their tribes and the Ansar and Medina' tribes. People elected as commanders by him were trustworthy and militarily-capable.

 The formation of the Safavid state in 907 AH is a turning point in the history of Shiism and a new chapter in the relationship of Shiite scholars with Safavid kings. The present article tries to explore the relations of Shiite scholars with Safavid kings by emphasizing the period of Shah Ismail and Shah Tahmasb Safavid (982-907 AH). The results of the research indicate that the relations of Shiite scholars with Safavid kings in the period under discussion had different aspects from thought to action and had both negative and positive approaches. In connection with this issue, emphasizing the need to establish a government during the absence, theoretical justification for the establishment of the Safavid government, justifying the legitimacy of Shiite governments, especially Safavids, the need to hold Friday prayers, giving gifts to Safavid kings positive approaches and the absence of Friday prayers during the absence, Paying gifts to Safavid kingsAnd the non-holding of Friday prayers in the evening of absence and also the lack of need for political positions to be accepted by the ulema have been the most important negative approaches in the relations of some other Shiite ulema with the Safavid kings in the period in question.And the non-holding of Friday prayers in the evening of absence and also the lack of need for political positions to be accepted by the ulema have been the most important negative approaches in the relations of some other Shiite ulema with the Safavid kings in the period in question.

Mashhad has been a good platform for the development of the textile industry since the mid-Qajar period. In 1937, in the first Pahlavi period after modernization and basic developments, the first and the largest spinning factory in eastern Iran was launched in Mashhad, named Khosravi Khorasan Textile and Spinning Company. The establishment and expansion of the spinning factory in the Pahlavi era made Mashhad as one of the textile poles which had an effective role in the textile self-sufficiency of Iran in the 1980s. The existence of this factory, as a symbol of the identity of the Mashhad working-class community, not only directly employed thousands of workers at the factory, but also had many social effects on labor issues such as their literacy and specialized training. Moreover, some workers' neighborhoods were formed because of the spinning factory in Mashhad. The factory was faced with challenges such as economic crises and the impact of political tensions during its establishment and development period. So, the raising question is that, how did the establishment of the factory affect the economic and social situation of Mashhad? This study tries to do a document based evaluation of this local industry and its socio-economic impacts on Mashhad through a descriptive-analytical method. The findings indicate that the selection of this area for the establishment of the textile factory led Mashhad to have an effective role in industrial and employment policies and economic self-sufficiency of Mashhad as one of the Iranian textile poles in the Pahlavi era

Imamiyyah and Ziydiyah's political and religious leadership, as two influential Shiite sects, is apparent. Hence, it is necessary to find out from the studies of the two leading Shiite sects, especially the Imamiyyah's intellectual history, to the points of divergence in their theology and hadith exchanges. This article seeks to show that in what ways these two important Shiite sects, had their intellectual relationship in the short occultation (ghiybah al-sughra) until the end of the sixth century. Who were working in this field? Relations between the two sects in these centuries have been driven by a series of core practices, but, because of some disagreements in religious principles, they have also been pursuing their distinction from each other. In order to answer to the questions and proving the hypotheses, the intellectual relationships between Imamiyyah and Ziydiyah in Iran, especially Rey, are examined, using historical methods and a descriptive-analytic method based on the primitive sources.

In the subject of the history of hadith, the narrators of hadith have an important place. The first hadiths, which are referred to as "books", "originals" or "manuscripts", were transmitted by certain classes and individuals after the second century AH.One of the most important narrators and narrators of the Imam, who was the link between the sources and hadiths of the second and third centuries, is Muhammad ibn Sinan (d. 220 AH).What is the position of Muhammad ibn Sinan among the Imami narrators in terms of credibility or weakness? What was his role in transmitting Zaidi narrations to the Imams?To what extent do the narrations mentioned by him influence the Imams? The subject of this article is to try to study the historical method and descriptive-analytical method based on available sourcesDespite the fact that Muhammad ibn Sinan has been considered an outsider due to his association with people such as Mufaddal ibn Umar and the narration of his narrations, and his weakening among the narrators and the rejection of his narrations, the books and narrations narrated from him became popular.The narrations of two famous Zaidi narrators, Abu al-Jarud (d. 150 AH) and Talha ibn Zayd (d. 150 AH) have been reported. It seems that Muhammad ibn Sinan played an important role in transmitting Zaidi hadiths to Imami.

The series refers to battles in the early history of Islam, in which the Prophet (peace be upon him) was absent as a commander and led by them prominent companions to command the battles. With the presence of the Prophet (PBUH) in Medina, his opponents and enemies turned to direct wars. Therefore, during the first five years of the Prophet's presence in Medina, we have witnessed numerous serials that took place with different goals and approaches. In this study we seek to answer the question "What was the nature of the first to fifth years of the prophetic age?" Reflections on the sources of this period show that the prophets of the era of the Prophet (peace be upon him) had taken different approaches at the time. Some of these battles have had a defensive or offensive approach and some have been propaganda and informational. The purpose of this story is to better understand the geographical environment and the ways of communication around Medina, to acquaint the tribes around the city, and to conclude a defense treaty with some of them to maintain Medina security, to monitor the movements of enemies and to report them to the Prophet on a timely basis ) To counter them, insure commercial means of Quraish and inflict damage on the Quraish economy, conduct military and martial maneuvers to alert Qureshi and declare a strong military presence and eliminate the opposition and clear 

The Iranian Balochistan province was deprived of the country's cultural movement until 1928, and education was scarce. The era of the First Pahlavi king holds a special place in political, economic, social, and cultural history of this province. It seems the emergence of modern sciences in Balochistan took place in this period. The main question of this study involves the examination of the beginning and developments of education for Baloch children during Reza Shah's rule. Considering the sensitivity of the subject, a historical method using a descriptive-analytical design was employed; a desk study was carried out and documents of Iranian archives organizations and National Library of Iran were studied and analyzed. The results indicate that after the Ghoshun Operation (a military operation in 1928) in Balochistan, the government focused on expanding cultural developments through projects such as the establishment of the Department of Culture and Education and establishment of boarding schools in Khash, Iranshahr, Saravan and Zahedan counties. It appears that the military presence helped the expansion and growth of schools in Balochistan. On the other hand, many factors, such as insufficient budgetary allocations, untimely payment of wages to the teachers of newly founded schools, poor road conditions, and negligence of some politicians in cultural matters, contributed to the ups and downs of the modern education during this period.

It is significant to identify Ashura-related traditions among rulers as part of the elite class of the society in the important historical period from 656 AH/1258 (the year in which Baghdad and the Abbasid Caliphate collapsed) until 907 AH/1501 (the year in which the Safavid dynasty was established), in order to discover the extent to which such traditions had an impact on the growth and development of Shiism. For rulers had a greater impact on the propagation of Ashura-related traditions among people than other elites. Drawing upon historical texts written in this period as well as the notion of “ritual” as our conceptual framework, we can, in general, identify four traditions: “the belief in the priority of Husayni sadat (or the progeny of Imām al-Ḥusayn) for caliphate and government,” “the claim of vengeance on those who shed the blood of the family of the Prophet Muhammad,” “the tradition of waqf</em> (or endowment) in the name of the pure Imams,” and “pilgrimage of the mausoleums of the Imams by rulers.” Moreover, from the concomitance of these traditions, and their congruence, with cultural and social developments of the period—that is, the expansion of political and social activities of the Shi’as after the Mughal invasion, and the tendency of some rulers towards Shiism and Sufism—we can conclude the reasons for the acceleration of the growth and expansion of Shiims in the geographical, civilizational, and cultural limits of Iran. From this viewpoint, we can arrive at renewed knowledge of the social history and social lifestyles of Iranian Shi’as in their interactions with Ashura-related traditions of the rulers.

There was no systematic communication system on the Qajar era, The country suffered serious damage during a relatively long period of conflict and political. struggles for power. Many of the communication infrastructure of the transportation network, especially Chaparkhaneh, was destroyed. At the time of Nader Shah, even the soldiere working in these centers were called to battlefields.As a result , no formal organization to send information from one part to another part of the country. Even between the governors and the federal government did not exist. Deep and extensive information was created on communication lines and transportation network in the Pahlavi era. Sashes were made. There fore the cental post office building was built in Tehran and some large urban areas. The purpose of this study was to investigate the process of formation and development of a new pot institution in Iran. The methodology of this historical research is an analytical type based on library studies and reviews and archival docments. The data collection was interpreted and investigated after reviewing them.

Constitutional revolution facilitated women presence in new cultural activities such as publishing feminine articles. Alam-e-Nesvanwas one of the journals that used to be published alternately in 1299-1312 H, (1920 to 1933) creating a good opportunity for both well-known and ordinary writers to express their opinions and points of view by publishing their papers. This investigation focuses on how the journal content was produced considering lack of foundation of nurturing literate women over that span of time.
This research work tried to determine authors’ social and cultural status as well as males and females participation rate in that journal. To that end, content and statistics analyses were conducted by sketching figures, drawing tables and categorizing articles in compilation or translation groups. The results of the analysis indicated that the authors collaborating with the journal in publishing articles were mainly women to be exact 45.4%, 43.3% women and men, respectively. Moreover, 11.3% of authors were unidentified. Most of the writers were literate people, either graduated from American schools or originally from the U.S.A, trying to familiarize women with modern cultures and values.

The magazine “Rahnamaye Zendegi” (Guidance to Life) with Mr. Mostaanconcessionaire and managed by Ms. Pesian was the first pictorial family magazine thatused to be published in Tehran in biweekly basis within to , during RezaShah Reign. Investigation into this magazine is of great importance as it covers bothReza Shah and early Mohammad Reza Shah Reigns that enables comparison of culturalpolicy change. The trend of modernizing people started earlier, was intensified byconsolidation of Reza Shah Pahlavi at the top of the power pyramid. “RahnamayeZendegi” was among the magazines that tried to familiarize different classes of womenwith new life styles regarding government policies. This research tries to evaluate bothstructural and contextual aspects of the aforesaid magazine by dealing with howmodern women were illustrated and what components of modern women were focused.This research is library-based which mainly stands on an analytical descriptive study.The results of the present study indicate that “Rahnamaye Zendegi” magazine has onlypromoted modernity in appearance rather than profound fundamental ideals andinsights. They also reveal that restrained modernity proposed by the magazine articleswas propagated in order to prevent corruption and depravity in the community.

One of the initiatives under the modernization policy of the first Pahlavi era was the establishment of modern schools. The main drive for these educational and cultural changes was Reza Shah’s own interest for evolving the education from its traditional form, in which religious clerks were mostly engaged in teaching with the emphasis on religious knowledge, to the European style. In addition to establishing a lot of schools in Mazandaran, Reza Shah founded The Academy of Persian Language and Literature which started to make a lot of changes in the names of many cities. Indeed, it can be said that Mazandaran Province underwent dramatic educational and cultural changes in this period given the fact that it was Reza Shah’s hometown and was the second most widely reformed region after Tehran. The cultural initiatives in this province including the changes in educational system and establishment of new schools are notable too. If adequate budget was devoted to the development and preservation of educational staff, other cities in the province than Sari, Amol, Babol and Shahi could have enjoyed the new form of education. The present study uses first-hand sources including unpublished documents, journals and Reza Shah’s personal notes to present the status of educational and cultural changes in Mazandaran during the first Pahlavi era.