فهرست مطالب mahmoud mahdavi damghani

In the social atmosphere of the constitutional period (the end of the Qajar era), the minbars of the clergymen had an important and prestigious position as a factor of social cohesion. In this research, by using “Bourdieu Theory”, the position of the preaching and speech has been analyzed and it has been studied by explaining concepts such as “field”, “capital”, “habits” and “action”. Using Bourdieu's field theory, we considered that “religious pulpit” had what characteristics, achievements and feedbacks in the constitutional period. Based on Bourdieu's theory, it is assumed that the pulpit has a wide field, with special habits of the religious beliefs of the people, in mobilizing the masses, demanding constitutionalism and the establishment of the parliament. The findings of this historical research show that during this period, the “minbar field” relatively enjoyed the triple levers of the field (independence, power and conflict over capital) and had an effective presence in most of the constitutional events, of course, it has also been damaged by the confrontation of some fields.

Tahirid (207-250 A.H) are the first government in Iran during the Islamic period, who could revive the Iranian thought and identity based on the Islamic instructions. Although Taherids were dependent on the Abbasid caliphate, they were able to gain relative independence during the rule of Abdullah bin Tahir (213-230 A. H), in Nishabur as their capital. This event was due to several factors, including the reforms in favor of the governance and the conquest of the Khawarij, followed by the economic development of Neishabur. The main purpose of this article is to investigate the factors influencing the economic prosperity of Neishabur in Tahirid era, especially during the rule of Abdullah bin Taher.This research, done through the  descriptive-analytical method, seeks to answer the question on how Tahirid have influenced the economic prosperity of Neishabur. The findings of the research illustrate that the special attention of Tahirid to the agriculture, irrigation method, systematic tax and the growth of other industries has led to the development of commerce.

During the Timurid period (771–913 Lunar Hijri), Shiite teachings became more widely spread as a basis for the Safavids' recognition of Shiism in the next century. The Timurids' inclination towards Sufism, which is the doctrine of tolerance of their beliefs, has had a great impact on this approach, while the existence of Shiite poets has increased the growth of this phenomenon. The role of Shiite and Sunni poets in the emergence and spread of Shiite beliefs is the question of this historical research. Findings based on statistical analysis and analysis of poems of several Shiite and Sunni poets in the Timurid period identified that in this period, Shiite poets, by composing Poetical works full of Shiite beliefs, praise, and care of the Twelve Imams, observed politeness and tolerance towards Sunni beliefs and Sunni poets by composing many poems in praise of twelve imams and the minimal praise of three caliphs, having an influential role in the emergence and consolidation of Shiite beliefs and the spread of that religion. It seems that the writing of correct poetry by the Shiite elders was considered a sign of grace and lack of work in this regard, a sign of the poet's lack of skill, and it resulted in the general lack of popularity of the poems.

Some consider Amali to be a collection of texts without a thematic and content focus, but by studying Sheikh Sadough's Amali's book, one can understand that despite the lack of a clear apparent order, certain issues, especially in relation to the beliefs and ethics of Imami Shiites, are emphasized in the process of holding his spelling sessions in Neishabour. This contradiction shapes the issue that, given Sheikh Sadough's concern about the Shiites of Neishabour, which thematic axes about Shiism and Shiites can be identified from the narrations selected and quoted in his assemblies? This text-based study, based on a descriptive-analytical method, proves the claim that he tried to use his spelling sessions in Neishabour as an intensive and purposeful course in the doctrinal-moral education of the Shiites. The beliefs, distinctions, customs and the ideal lifestyles for the Shiites are some of the most distinct axes in his work.

Exploring the depths of ancient Iranian literature, as an important historical document, leads us to become more familiar with our social past; Work and effort to continue living and meeting the needs of self and fellow human beings has been a necessity from the past to the present. The existence of many proverbs about work and effort shows its importance to the elders and the accuracy of the people in spreading the culture of work. As a culture of popular literature and sociological view, referring to Sanai, Anvari and Khaghani Divan, as the leaders of social criticism, we see that Sanai, after the transformation period, criticized society, especially jobs, and he doesn't have fear of criticizing king to beggar with a unique courage and he is strongly opposed to unemployment. Anwari considers the multiplicity and variety of jobs as a necessity of social work, and according to his simple language and expression which is close to his speech, many proverbs and rulings about work have been left from him.

Context affects the author and his writing. Consideration of this effect on Amali books has been less studied. Amali are hadith-historical books that are not compiled by a Muḥaddith. Therefore, environmental factors such as context are effective in selection, summarization and emphasis on its topics. Due to the special position of Shaykh Saduq among Shiite Amali are hadith-historical books that are not compiled by a Muḥaddith, travels, and various topics of his Amali, such this approach could have significant consequences. The method of selection and presenting narrations in Amali book is different from other works of Shaykh Saduq. Amali has been propounded in the second half of the fourth century AH in connection with general audiences of Neyshabur city. Neyshabur had a special religious context in those days. Due to the premise of this study about the effect of context on the author and the work, the main question of the article is what effect has the social environment of Neyshabur on writing Saduq Amali’s book? Results of this study show that Saduq has cleverly selected and quoted some hadith-historical narrations in holding Amali’s meetings in Neyshabur. The presence of Sufis in selecting narratives with story forms, the presence of the majority of Sunnis and Karramiyya in not quoting challenging narrations, and growing of Shiism had influenced in selecting narrations aiming to consolidate Imāmiyya’s verbal beliefs. Also, highlighting the position of Imam Ali (AS) as the common point of the Imāmiyya and Zaydiyya in particular and all religions in general has been influential in Shaykh Saduq’s Amali.

In this descriptive-analytic study with data and images collected through library and virtual methods, a number of Shi’ah themed manuscripts of the Qazvin school have been introduced. The results of this study indicate that the stories derived from the Qur'an, events and teachings of Islam and Shi'ism, which explicitly or symbolically represent the truth and legitimacy of Shi'ism, constitute the main frame of these images. In addition, the important concepts and notions of Shi'ism such as the right of succession and Imamate of Prophet Ali (PBUH) chosen by God, the infallibility of the Shiite Imams, the belief in the miracles and wisdoms of the Imams; also the intercession of the Imams and the expression of the dignity and status of the Imams, are represented in these paintings. Artists who have created such works have been able to visualize coded and spiritual beliefs, narratives, and concepts by avoiding a realistic approach and by applying symbols, signs and visual and tangible arts; moreover, Shi’ah paintings are distinguished from religious paintings. They have also portrayed sacred figures and icons of Shi’ah Islam in a symbolic manner with the use of special decorative elements, emphasizing their unique and sacred status and directing the audience to their spiritual and intrinsic perfection.

Drug delivery across the skin is used for several millennia to ease gastrointestinal (GI) ailments in Traditional Persian Medicine (TPM). TPM topical remedies are generally being applied on the stomach, lower abdomen, lower back and liver to alleviate GI illnesses such as dyspepsia, gastritis, GI ulcers, inflammatory bowel disease, intestinal worms and infections. The aim of the present study is to survey the topical GI remedies and plant species used as ingredients for these remedies in TPM. In addition, pharmacological activities of the mentioned plants have been discussed. For this, we searched major TPM textbooks to find plants used to cure GI problems in topical use. Additionally, scientific databases were searched to obtain pharmacological data supporting the use of TPM plants in GI diseases. Rosa × damascena, Pistacia lentiscus, Malus domestica, Olea europaea and Artemisia absinthium are among the most frequently mentioned ingredients of TPM remedies. β-asarone, amygdalin, boswellic acids, guggulsterone, crocin, crocetin, isomasticadienolic acid, and cyclotides are the most important phytochemicals present in TPM plants with GI-protective activities. Pharmacological studies demonstrated GI activities for TPM plants supporting their extensive traditional use. These plants play pivotal role in alleviating GI disorders through exhibiting numerous activities including antispasmodic, anti-ulcer, anti-secretory, anti-colitis, anti-diarrheal, antibacterial and anthelmintic properties. Several mechanisms underlie these activities including the alleviation of oxidative stress, exhibiting cytoprotective activity, down-regulation of the inflammatory cytokines, suppression of the cellular signaling pathways of inflammatory responses, improving re-epithelialization and angiogenesis, down-regulation of anti-angiogenic factors, blocking activity of acetylcholine, etc.