فهرست مطالب mirza mohamad hassani

The Azariqah were a faction of the Kharijist who established a government in Sistan and Kerman based on Kharijist beliefs. The distinctive perspective of the Azariqah Kharijist on religion and governance led to the formation of a new style of Islamic government separate from Arab tribalism. This perspective attracted people in the areas under their control. The Azariqah's policy of tolerance towards other religions and Islamic sects, contrary to the harsh policies they had towards supporters of the caliphate's official religion, resulted in the coexistence of religions such as Zoroastrianism and minor Islamic sects with the Kharijist. This article, using a descriptive and analytical method, seeks to identify the social and political consequences of the Azariqah rule in the region of Kerman during the 7th and 8th centuries CE. The Azariqah Kharijist, who were distant from the center of the caliphate, turned Kerman into a center for activism and the propagation of their heterodox views. The discord between the people of Kerman and the caliphate, as well as the favorable geography of Kerman and Sistan for the Kharijist's needs and objectives, led to social and political changes concerning the interactions between Iranians and the caliphate apparatus.

One of the main characteristics of Iran at the beginning of the Sasanian rule was the close alliance between religion and government to maintain unity in the country. The consolidation of the foundations of power by religion and the development of religion by the political and military forces of the country has been one of the pillars of the Sassanid founders. At that time, religion and religious leadership had a major role in many political, cultural and even artistic currents. Sassanid artists, inspired by the knowledge of Zoroastrian priests and the book of Avesta, in which religion and myth have always been combined, in combining and carving Sassanid inscriptions and reliefs, combined mythical symbols with historical images. They were extremely careful that the combination of religion and myth be manifested in the form of symbols and signs in historical narratives. This close communication, both physically and physically, as well as culturally and spiritually, belongs to the ancient Iranian myths. In this research based on analytical and descriptive approach; The decorations, symbols and carvings of Taq-e Bostan were studied in the form of religious and mythological ideas and it was concluded that the Sassanid art of Taq-e Bostan in the form of a symbol and symbol engraved on it is the manifestation and reflection of the myths of creation in the religious beliefs of ancient Iran.

By rising of the Sassanids, this empire attempted to create gradually a central government dominated by the integrity of religion and government, hence, despite of existence of an emerging religion such as Manichaeism, Zoroastrianism dominated in this government. Considering the attitude towards religious minorities during the Sassanid Empire, although there was some laxity during the reign of emperors such as Shapour the First, oppression and rigor was reported in certain periods of this dynasty which to some extent were provoked by Zoroastrian priests. On the other hand, based on the evidence from written historical references, despite of stressing on Zoroastrianism, the Sassanid emperors had some Jewish and Christian women in their seraglio. In the present study, it was assumed that most of these women were involved in the power. The main question was that who were these non-Zoroastrian women of the Sassanid court and did they play any role in the government’s policies towards the religious minorities of their age? To do this research, the descriptive-analytical method was used. The findings indicated that the presence of powerful non-Zoroastrian queens or the ones supporting religions other than Zoroastrianism on power top led to the improvement of the religious minorities’ situations in the Sassanid community. It seemed that these queens played an important role in improvement of the situation of their coreligionists or the followers of the religions they supported through imposing on emperors and dignitaries of the state.

The knowledge gained in the field of social history in ancient Iran has constantly caused complications for researchers due to the method of historiography and the limitation of written sources. Meanwhile, the remnants of the Sassanid period (224-651 AD) provide researchers with more information in terms of quantity and quality. Nonetheless, the share of women as a significant population in society is limited. The issue under investigation in this study is how to recognize the situation of women in the Sassanid period based on the remaining seals of the mentioned period. This research has been done by a descriptive and analytical method whilst focusing on library data. The findings of the research indicate that according to the seals, stamps, coins and other works of art of the Sassanid period, in addition to the status of the queen, women have also reached the status of monarchy. Scenes of women next to men in the act of flower-giving acts considered as a request for matrimony and marriage is seen. The use of women's motifs on seals and other works of art can be considered as a new development and attitude towards women in Sassanid society.

1. A study of the position of women in Iranian society in the Sassanid period. 2. An analysis of the position of women in the Sassanid era based on the seals of this period.

Research questions:

 1. What was the position of women in the Sassanid period in terms of social status? 2. What is the narration of the position of women in society in the remaining seals of the Sassanid period?

Manichaean religion which was the combination of Zoroastrianism and Christianity, Buddhism and some other mystical leanings of Gnosticism expanded in the third century AD rapidly. Globalization, Salvation, Liberation and Individual Mysticism, were the most common religious tendencies were at that time that Mani cleverly collected them all in his religion. On the other hand, after gaining successive victories in the east and west of Iranshahr, and especially after winning the battles against the Roman Empire, Shapur I found himself in a situation where he was dreaming the king of the world. The intersection of these two worldviews brought them (Shapur and Mani) together for a time. Shapur's support for Mani was due to the use of Manichaeism's charachteriscis such as universality and the capacity to attract followers of common religions and sects was expanding in the Sassanid territory. The rise of the young Sassanid dynasty and Mani's common invitation coincided. Therefore, Mani adapted elements of his teachings to the political and social realities of the Sassanid Empire, and placed in his teachings the common religious teachings in the territory of Iranshahr, which were rooted in the main and common traditions and religions of that time.

The advent and rapid expansion of the emerging Manichaean creed in the third century AD using numerous and varied tools of religious propaganda that resulted from the genius of its creator, covered not only the Sassanid Empire’s territory but also parts of the Roman Empire in the east and near the borders of Iran, parts of China and Central Asia as well as Arabian Peninsula. One of the most effective methods of propaganda of Mani and his successors was to take advantage of the common beliefs of the masses and identify with them. The beliefs of the Zurvanism in the form of Zoroastrian religious teachings were popular among the people in most parts of the Iranian plateau. Mani cleverly used this capacity to make his teachings believable. The foundations of Zurvanism can be traced specifically in the principle of duality or dualism, as well as the belief in three time cycles in Manichaeism. Also, some of the moral foundations considered by Manichaeans have been influenced by Zurvani beliefs. On the other hand, the influence of Zurvani beliefs in Manichaeism had somehow even penetrated the divisions of its religious organization, although there are expressions in some later Manichaean texts that show the followers of this religion later repented of Zurvani beliefs of their predecessors, such as the belief in the common root of Good and Evil, Ahūrā Mazdā and Ahrīman.