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Sufi sects such as Chishtiyya, Suhravardiyya, Kazeroniyya and Kobraviyya, which gathered many followers and established their monasteries in many parts of Iran and India in the 7th-9th centuries AH. They are considered the most important known Sufism movements in the India and Iran. The khanqahs of the mentioned tariqas were the living places of their dignitaries, Chiefs and elders and many disciples were always with them. People, also, visited these Khanqahs daily to resolve their spiritual and material needs. The spiritual life of Sufis (from top to bottom) has had two dimensions, spiritual and material. Contrary to popular belief, Sufi life was not based on absolute asceticism and Sufis had to financed their daily material needs. By a descriptive- analytical method, this Study seek to answer this question how the financial expenses of the Sufi Khanqahs of the mentioned tariqas in the subcontinent of India and Iran were financed. It seems that the major part of the expenses of the Khanqahs of the Sufi orders of Chishtiyya, Suhravardiyya, Kazeroniyya and Kobraviyya were provided by means of goods and cash donations received from the sultans of the subcontinent of India and Iran, daily gifts (=Fotuh) from the common people (both rich and poor), and large payments from merchants. In this sense, there have been many commonalities between these Tariqas.

At the end of the Umayyad rule, much opposition existed in the territory under their control in Iraq, Syria, and Iran. The main reason for this issue was tribal and racial prejudices, difficult living conditions, and payment of jizya and tribute. The harsh and strict policies of the Umayyad rulers, including Hajjaj ibn Yusuf, intensified widespread movements and opposition, such as the rebellion of Abdul Rahman ibn Ash'ath; therefore, some Umayyad caliphs and emirs made reforms to reduce differences and prevent the collapse of the caliphate. The reforms of Umar ibn Abd al-Aziz were successful at first, but his early death prevented the continuation of the reform process and the next caliph tried to remove his actions. At the end of the Umayyad rule, Yazid III and also the governor of  Khorasan, Nasr ibn Sayyar, attempted to control the rapid process of opposition by pursuing reforms, but none of these efforts prevented the collapse. The renewed energy of the Abbasids with the original early Islamic slogans was able to bring the people with them and destroy the Umayyad-Islamic royal government. The issue of this research is the reform measures of the caliphs and Umayyad rulers, especially their political and economic reforms. This research is organized in library style with a focus on Islamic historiographical sources. The authors claim that the Umayyad period's political actors considered it necessary to carry out large-scale reform measures, considering the economic and political conditions of the Islamic lands.

This study seeks to understand the relationship between historical sources and the identity-oriented approach of some Islamic historians. To conduct this research, the views of Sayf ibn 'Umar al-Tamimi, are examined who is one of the earliest and most referential Akhbãris and conquerors. Sayf, like some other writers, is consistent in emphasizing the role of the 'Arabs in the conquest and events of Islamic history; but he came to this conclusion with a different premise and exaggerated in this regard. This is the main question of the article: What environmental factors and social conditions led to the creation of an identity-oriented approach in Sayf, what goals did Sayf pursue in his historiography, and how did he find a way to achieve it? In this research, these questions have been answered; using a historical research method based on data description and analysis. Important variables were effective in Sayf's view; Such as: the element of 'Arab nervousness and tribal system, the positions of the Sassanids towards the 'Arabs, the Islamic conquest, the policy of the Umayyad caliphate and the role of the Iranians in the 'Abbasid caliphate. According to Sayf, the 'Arabs had a continuous history. He took advantage of the Ayyam al-'Arab , mental structures, historical facts, the surrounding society, and his ideal fantasies. According to this research, Sayf was the representative of the revival of 'Arab identity against the Iranians.

The conquest of Iran by the Muslim Arabs that marked the fall of the Sassanid dynasty, as well as the questions about its justifications and consequences, have been extensively discussed by historians from a variety of angles. Hence, there are divergent views on the rationales underlying their rapid and unpredictable domination over the great Sassanid territory. For example, references have been made to the reconciliation of some Iranian aristocratic and ruling families with the Arabs for economic and religious purposes. However, no independent and systematic research has explored the non-economic and non-religious goals and motives of the Iranian aristocracy in reconciliation with the Arabs so far. This study, utilizing a descriptive-analytical method, strives to explore the political, social, military, and security stimuli of the Arab conquerors. According to findings, the urgency to protect one’s life, maintain former positions, promote one’s socio-political status in the new ruling system, exploit Arab military force to get rid of traditional rivals, and be realistic about surviving the military crisis and regaining power impelled a class of Iranian aristocrats to pursue the strategy of reconciliation with the Arab invading forces.

Having used the descriptive- analyzing- deducing method, in this research, the situation of the Iranian captives and slaves of the conquests period will be studied. The findings of the research show that a great part of captives were massacred in the process of conquests. Men were the main victims. Nevertheless, some of them with women and children who included a great part of prisoners as slaves were dispatched to the Arabic lands. The slaves enjoyed with little rights and did low jobs. But, some of male slaves succeeded in acquiring a better situation by learning religious and literary sciences and in some cases were freed from slavery. The female slaves have no share from the promotion. Most of them were bought and sold as bond-maid and slave, or married the Arabs, slaves and mawali. Having studied the lineage of transmitters of hadith whom recorded in the Tabaqat al-kubra of Ibn Sa'd it will be proved that slaves had a considerable share in the population component of Hijaz.

After the rise of the Umayyad dynasty, the Simple living of the early Islam vanished and Damascus witnessed foundation of a splendid reign whose luxuriousness and sumptuousness assiciated an oriental-like monarchy. This article aims to find why and how the military structure in this period transformed. The characteristics and social background, directing peoples’ mind toward the conquests and, consequently, political attitudes of the Umayyad caliphs caused them to expansionism. Domestic uprisings and repeated retreats led the caliphate to make some changes in military establishments, established by the second caliph of the Rashidun, in terms of forming an stand by troops, the entering of Iranian and Turkish forces, using the tribal consolidation in order to mobilize the forces and choosing governors from the military commanders in the Marwanids era. Such changes were evidenced more in the combination and less in equipment. Yet, the Umayyads, instead of founding a professional and efficient army, created a militarist society.

Muslim conquests starting from the demise of the Holy Prophet (Pbuh) in Abubakr’s time and its continuation during Omar-bin-Khattab and Othman’s caliphate terminated in Imam Ali’s (Pbuh) time. The reason for this termination is not because of the internal crisis or civil conflicts faced by Imam, but it originated from Imam Ali’s prospect towards creation, mankind, human rights, and society.
In order to evaluate the aforementioned claim, the present study, designed in three sections ( an introduction and two sections), tries to present and provide reasons for the termination of the conquests during Imam Ali’s caliphate.
Examining different viewpoints regarding Imam’s prospect towards creation, being, and mankind, the present paper tries first to provide the historical facts about Imam’s conduct and attitude on the conquests in general. It then moves on to his approach and attitudes towards conquests carried out before his caliphate. The research adopted a qualitative method through an analytical-descriptive approach on the basis of historical facts, studies and sources.

The leaders and nobles of clans—under the auspices of the Umayyad governors and influence of the tribal structure and social grounds of the age of Ignorance—played an influential role in the socio-political transformations. The present paper studies the role of one of these personalities in the historical events of the first century of Islam. Ahnaf ibn Qais was one of the prominent figures of Bani Tamim. Islamic resources provide scattered and conflicting information about him. The present paper aims at studying Ahnaf’s personality, and evaluates existing reports on his presence and the consequences of his performances. Ahnaf’s presence dates back to the early years of Islam and Islamic conquests. He was one of the clan leaders, military commanders, and intellectuals of Iraq. He dwelled in Basra and attracted the attention of others by adopting dissimilar positions and attitudes. His personality was prominently shaped by his tribal origin and Bedouin and individualistic views dominating the socio-political atmosphere of the Islamic society. The present historical study adopts a descriptive-analytic methodology and relies on Islamic sources and documents. The paper suggests that by evaluating the degree of human relationship with history, a part of significant issues in the history of Islam could effectively be answered.

Companions of the Prophet (PBUH) have been very influential in the events happened at that time or the years and decades after that. So, to have an accurate understanding of political and military condition of the early Islamic period, studying their personality and activities is undeniable. Hozeyfe ibn Yaman was a close companion of the Prophet. He accompanied the Prophet in all of his battles and protected him during hypocrites` attempt at Hershey Aqaba. Since he could recognize the hypocrites, he became known as the owner of the secret of the Messenger of Allah (PBUH). The issue gave him an important political and social identity in the Islamic society. The article is going to study the role of Hozeyfe ibn Yaman in political and military events during the beginning of Islamic period such as battles and conquests in the era of the Prophet and caliphs; besides, it is investigating his position in identification and expansion of shi`ism and supporting the household of the Prophet, especially Imam Ali (AS), utilizing a descriptive-analytical method. The finding of the survey reveals that Hozeyfe ibn Yaman attended all of the Prophet`s battles. He was a senior commander in Iran`s conquests and led the conquest of Azerbaijan and skinheads. He had a major role in the spread of shi`ism by expressing his views and positioning.

Muslim's conquest of Spain and their subsequent victories in this region are of special importance in the history of Muslim's conquests. Spain was the first country in Europe that Muslims could conquer within a short time. However, an area of research about this topic can be an analysis of this victory in the form of a review of the domestic conditions of Spain with arrival of Muslims in this country the potential effects of these conditions on the success of the conquering forces. Therefore, the present research seeks to offer a brief account about the history of Muslims conquests in North Africa and review Spain's domestic climate as a potential hypothesis for Muslim's conquest of this land.

After the Prophet passed away and Abu-Bakr was assigned as the caliphate, Muslims started a chain of foreign conquests, primarily in the Christian territories. Egypt at that time was one of the Christian’s centres soon to be conquered by Muslims. Through Egypt, Muslims also gained access to Constantinople, another one of the four centers of Christianity. Egyptians’ response to the Muslims was significant. The Coptics not only showed no resistance against Muslim invaders, but also welcomed them. This behaviour stems from a complex set of principles that should be examined in the social context of the time. With this respect, the religious, political, social and economical situation of Egypt should be taken into consideration. During this time, the behavior of the Muslims toward the Coptics was conspicuous. Under the aegis of Islam, Coptics were able to profit from the religious freedom, something which they were lacking under Christian rulers. This study along with the explanation of the Egyptian conquest, deals with the reasons for the Muslims’ victory and their situation after the conquest

During Umayyad time, a few immigrations occurred from Irak to khurasan in virtue of intending to the economic and military purposes. Ziyad's regime leaded two early immigrations from Irak in his era. The first immigration was done from Basra to Khurasan in667 A.D/47h, and was related to the Arab's military deadlock in Khurasan and tribal revolts which were arisen by distributing the Ataya in Basra. The second one happened in 671 A.D/51. At that time, 50000 families of the tribes of kufa and Basra were migrated to Khurasan. This one was related to the tribal revolts of Khurasan and the Arab's military problems in east [of Islamic territory]. It is significant to study and know the roles of these immigrations, not only on controlling the revolts of Irak and decreasing the Arab's military problems in khurasan, but also recognizing the matters as: (1) Umayyad's new policy in borders. (2) The situation of Khurasan and Irak at that time.(3) The Arab's military status In Khurasan; and (4) The significance of Khurasan for the Arabs. Here, I intend, ascribing to some important resources and studies, to study the influence of this two immigrations on controlling the revolts of Irak and improving the Arab's military status in Khurasan.

One of the factors of the transmission of Iranian Culture and civilization to Islam world during the early Islamic centuries have been the Iranian elites that ignoring their studying will be a massive fault in the process of examining and idenfifying the history of Iran and Islam. Hormozan the great sirdar (commander of an army) of the third Yazdegerd was one of those people who played an outstanding role in the political, military and cultural changes of the end of Sasanids era and the early of Islamic period. By this article while it is tried to study the Hormozan's political life, his role in the transmission of the Iranian cultural factors to the Islamic civilization also is studied.

The fact that how the Turks entered to the Islam World is one the important subjects in the history. Arabs, after overcoming the Iran, invaded to Transoxiana and the process of their headway in the turk's territories was complited in the Umayyed's era. this article studies the first encountering of the Turks and Arabs in the ruling period of the second caliph and has described the dominated cultural atomsphere. This encountering was the begining of the religious, social and political relations between Arabs and Turks which continued until the dominance of the Turks over the whole of the Islam world during the next centuries