seyed ahmad reza khezri

Research on Sufism in Kurdistan has mainly examined the history of Sufi Tariqas separately and detached from their communication space; While due to the influence of these Tariqa’s relations on the social history of Kurdistan, it is also necessary to study the various connections between the sheikhs and their followers. In the present study, the question of what the relations between the Naqshbandiyya and the Qadiriyy were like in the Kurdish areas after Mawlana Khalid Shahrazuri (1242-1193 AH) was answered .The results of the research - which was carried out using the library method - show that after the initial tensions and confrontations, the relations between these two Tariqas moved towards cooperation and companionship; After some time, the Naqshbandi elders, taking into account the presence and influence of the Qadiris in Kurdish society and in order to manage the situation of their followers, made changes in some customs of the Tariqat and sometimes brought them closer to the Qadiri method. In addition, many relationships were forged between the sheikhs of the two Tariqas, such as Sufi-based relationships, bonds of friendship and family ties. They also participated in each other's rituals and were connected in some scientific and cultural fields. Their interaction progressed to the point where the Naqshbandi sheikhs, influenced by their previous heritage and considering the situation of the Kurdish society, took over the leadership of some Qadiri disciples and thus started a new chapter of Tariqa in Kurdistan.

With the formation of the government in 132 AH, the Abbasids ruled over a major part of the Islamic world for more than five centuries and experienced different periods of authority and convergence, weakness and divergence. So far, many researches have been done in the field of how the Abbasid caliphate came into being, periods and factors of its collapse; but there are still unspoken angles about some aspects of this government that remain hidden from the eyes of researchers. This article aims to examine the role of the Abbasid caliphate in the divergence of the society of that period from a different angle and answer this main question: What effect did the functioning of the Abbasid caliphate institution have on the divergence of the Islamic society in the years 232-334 AH? The research findings show: With the disruption of the balance of the closed caliphate system, including the entry of the Turks into the scene of power and the rupture in the Muslim borders, its authoritative function has weakened and this has led to divergence in the Islamic society and finally caused the collapse of the caliphate. To evaluate this hypothesis, the authors have used the model of "general theory of systems" and using the descriptive-analytical method and relying on the axis of "functioning of the caliphate institution" which is important for the correct understanding of the history of Islam and the lower layers of the Abbasid caliphate, to discuss and have reviewed.

Traditional textile weaving is one of the most ancient businesses, arts and industries in Iran. From the beginning of written history and even before, it has been found several witnesses of textile weaving activities. The initiation and continuation of this art-industry has always been affected by historical events. Today, there are many historical textiles around the world, while some of them have not been surveyed and analyzed yet. Since the method of production as well as patterns of each woven object is an important source to be used to determine social, economic, political and climatic conditions of the location of production, survey and analysis of these monuments can develop our knowledge about them and even reveal many secrets and answer many questions. The purpose of this study is analysis of textiles which are currently kept in Vaziri museum. Vaziri museum and library is an important cultural and historical center in Iran located in the city of Yazd. It contains many historical and precious monuments including:  coins, kings’ orders, containers, manuscripts, textiles and clothes from 6th century (Hijri) up to the era of Pahlavi II. The textiles of this museum, which are subject of this study, belong to Safavid, Zand, and Qajar dynasties. In this paper, the trend of changes in textile production in the mentioned periods is identified by analysis of the museum’s textiles from aspects of decoration, patterns and figures, paintings, thread materials, weaving methods, embroiders and their applications. Safavid period is considered as the golden age for art-industry of textile weaving and making fine clothes in the Islamic period of Iran history. In this period, textile weaving and cloth making have experienced prosperity and brightness, thanks to political, social, and economic conditions, internal security, and interest of Safavid kings in this art-industry as an important factor in local and international trade. After Safavid era, during early Qajar kingdom, the Safavid trend continues. But after that, due to expansion of relations with European countries, travels of businessmen and explorers to Iran, and also trips of Nasser al-Din Shah to Europe, many change occurred in this art-industry. These changes finally resulted in stagnation of this art-industry. Among changes in the art-industry of textile weaving after Safavid period are: simplification of weaving machines, usage of cheap and low quality materials, reduction of gold assay in braids, and usage of Russian textiles in repairing of clothes during Qajar period. These changes imply the effect of political, economic and social factors on decline and stagnation of this art-industry after Safavid period. In this research, the textiles of Vaziri museum are introduced, photographed, categorized and analyzed for the first time. The information of the research has been collected by field studies, library sources, interview with experts of Iranian traditional textile weaving and embroidery and consulting with experts from several museums. We hope that this research would interest the researchers to the Vaziri museum and its monuments, especially textiles and we hope that it will result in better keeping and maintaining of the monuments.

For thousands of years, Kurds have inhabited Kurdistan, currently located among Iran, Iraq, Turkey, Syria and Armenia, where they have main‐ tained their social, political, cultural and historical existence. Like the other ethnic groups and nations throughout the history, the Kurds have been at‐ tracted to different religions and faiths due to various factors, and have shaped their lives accordingly. After the rise of Islam and because of the polit‐ ical and cultural conditions prevailing in the Islamic world, most Kurds ac‐ cepted the Shafi‘i school of Sunni Islam and have remained loyal to their faith ever since. However, one group of Kurds, unlike the majority, chose the Shi‘i denomination – for reasons explained in this study – and have kept faith with Shi‘ism since the early centuries of Islam. This article explores the hows and whys of such a tendency towards Shi‘ism, with an analytical‐descriptive re‐ search method and by referring to primary sources and other means of his‐ torical research.

Islam entrance into different regions has various consequences due to their cultural conditions and the interaction of their people with Islam. Muslims as the governors of these new conquered lands laid down new religious and political rules based on Islam and sometimes on the community custom, culture and their historical heritage. Al-Andalus was one of the countries that captured by the Muslims at the end of the first Hijra century. This area was under governorship of the Gotis before that and had its specific religious and political rules. The majority of the Spain people were Christian at the beginning of the Islam entrance, and the Muslim governors entrusted solving some judicial and financial issues to themselves to observe their rights. For this reason, they recognized the Qumis institution that was remained from the Gotis era. This research seeks to study the role of Qumis institution in the Muslim Spain especially relative to social conditions of Christians by analytical – descriptive method and based on the historical sources and the recent studies. The results show that Qumis had some functions like leadership of Christian communities, solving their judicial issues and collecting their taxes.

The Umayyads and the Abbasids (the first Era) made many attempts to gain legitimacy. To this end, the Umayyads tried to put forward some fundamentals such as their attribution to Quraysh, Uthman's vengeance, Omar’s and Uthman’s representativeness, and the party spirit of the Arabs. The Abbasids posed some other fundamentals such as their attribution to Quraysh, Hussein’s (AS) vengeance, Abu Hashim’s representativeness and inheritance. In this way, they tried to convince the majority of the society to accept their caliphates. However, despite all these measures that they made to legitimize their caliphates, since their caliphates were not based on the religious doctrines, they never gained legitimacy. The fundamentals posed by these two groups in acquiring legitimacy have similarities and differences, which are studied in full and in an integrated and comparative way in this research. This paper, by implementing a descriptive-analytical method, examines the legitimacy fundamentals of the Umayyad and the Abbasid governments and compares their fundamentals with each other.

As his last unifying effort, Nādir Shāh Afshār’s ecumenical congress in Najaf 1156A.H./1743A.D. was held to make a change in the socio-religious system of Iran and Ottoman relationship. Although several studies have been carried out regarding this congress in Persian academic literature, this paper accomplishes a careful study, based on analytic method, on a counter-narrative of Najaf Congress which based on the observations of an eminent member and representative of Baghdād’s governor, known as Shaykh Abdullāh Suwaidi. On this basis, we will describe various aspects of socio-religious policies of Nadir and Iraq in the middle of eighteenth century, which maintains the emerging of Salafi thought among scholars and Muslim thinkers of the time.

«»Islamic civilization in the Abbasid era provided an appropriate context for the progress and development of science، literature and art، in a manner that when Muslims freed from conquests، conflicts and wars، and when the states wealth and power increased، tendency toward fine arts among caliphs، the elders and different classes in Baghdad increased. Meanwhile، the art of music as an important vehicle for the manifestation of the glory and power of the caliphs of Baghdad had a special place. The Caliphs، under the influence of the culture and style of the Sassanid kings of Iran، played an important role in the development of music in this era by supporting the musicians and singers like Abraham and Isaac of Mosul، Ibn Jamee، Mansour ZALzAl، Zaryab، Ibrahim bin al-Mahdi، Makharegh، Barsuma، Alawiya، Hakam Vadi، Amr bin Banan and many others. Donating rewards and bonuses to musician، and specifying salaries and pensions to them from the court raised the music of the era to the degree of perfection. Other factors that influenced the development of music in this period were the Translation Movement and the emergence of creative musicians. Besides، the Iranians role in the positive development of this area cannot be ignored. The present research tries to investigate factors affecting the prosperity of music in the Abbasid era. The descriptive-analytic method is used، and the article is organized using the existing resources، researches and references.