جستجوی مقالات مرتبط با کلیدواژه « ماکس وبر » در نشریات گروه « تاریخ »

Fatimid caliphate, which covered a huge area of the western lands of the Islamic world in the 3rd to 6th centuries (A. H) was established based on a religious- political movement relying on the theological instructions of Shia Ismailites, believing in the important principle of imamate written by Ismail (died in 145-138-133 AH), the son of Imam Sadiq (died in 148 AH) and after him Muhammad ibn Ismail (198 A. H). This research is to analyze the development, evolution, continuity and finally the fall of the Fatimid caliphate through the sociological approach and based on Max Weber's theory of traditional authority. The present research was done via the descriptive-analytical method and the historical data was matched with the traditional "Weber" theory of authority. The findings of the research indicate that after two centuries of efforts by Ismaili claimants, the traditional authority of the Fatimid Caliphate was finally developed in North Africa. After the conquest of Egypt and the construction of Cairo, the political authority of the caliphate was institutionalized, and thrugh the expansion of the administrative and military organizations, Fatimid government was established with the characteristics of the patrimonial (inherited father)-bureaucratic system. The continuation of the political and administrative goovernment due to the weakness of the caliphate and the competition between the military and court led to the initiation of Fatimid sultanism period, and it concluded into the taking power of military ministers and the domination of the army forces over the government. The end of the patrimonial-bureaucratic system of Fatimids was simultanous with the political division of the caliphate and the development of the Ayyubid government (658- 567 A. H/1173- 1260 A. D).

Under the leadership of Muhammad ibn 'Abd-Allah ibn Hassan, the Hassanids staged their first uprising in 145 AH. It occurred when there were more influential personalities among the Alavids in terms of eldership, scientific rank, and the number of companions. Imam Ja'far (AS) was at the head of them. Meanwhile, Muhammad's father, 'Abd-Allah al-Mah, held a special position among the Hassanids. By acknowledging the emphasis sources on the Imam's avoidance of any political activity during the late Umayyad's period, the question can be asked what factor played a pivotal role in accepting the leadership of Muhammad ibn 'Abd-Allah and involvement of the various group in his uprising, even though his father was still alive? Based on Weber's charismatic personality theory, the current study's findings suggest that 'Abd-Allah al-Mahḍ possessed charismatic authority. During the late Umayyad period's crisis, he devised a successful strategy to pass charismatic authority to his son Muhammad and have it accepted by his followers by emphasizing the characteristics of Nafs Zakyya, using mythical imitation, and attracting the charismatic community's attention among the Hashimids. As a result of the continuing crisis and 'Abd-Allah's support and propaganda at the start of the Abbasid caliphate, Muhammad revolted during his father's lifetime. Despite his lack of eldership, he was backed by numerous prominent groups.

The political structure of the Parthian government, the cultural diversity in the Parthian society, along with the particular religious’ approach of the Parthian kings and the successive Roman invasions of the western borders of the Parthian Empire, generally created critical conditions in Iranian society in the second and early third centuries, In such circumstances, Ardeshir Babakan from a religious family in the province of Persia, succeeded in providing the cause for the fall of the Parthian government and during two years of continuous political and military activities, transferred the country's political power from the Parthian family to the Sassanid family. Ardeshir's ability to transfer power from the legitimate kings of the country to his family, which was due to his correct understanding of the critical situation of society, on the one hand, and overcoming political, military, religious and social crises and disorders by having some personality traits and characteristics. And his behavior makes it possible to explain Ardeshir's personality and performance in the form of the theory of the charismatic leader Max Weber. Thus, the main issue of this research is to explain the personality of Ardeshir Babakan in the form of Max Weber's charismatic theory. Studies show that in addition to Ardeshir's personality and behavioral characteristics, the social and political conditions of the society could have paved the way for the emergence of a new leadership with a new ideology in the country. The findings of this study indicate that Ardashir I Sassanid with all personality traits, by taking some measures and with special attention to the Zoroastrian religion and the design of a new discourse of unity of religion and state to resolve political and social crises in society and finally aside. Taking over the government and choosing a suitable successor can be a charismatic leader. The research method in this article, according to its sociological approach, is to describe and analyze the data in the framework of "Charisma Theory" and to recognize the dimensions of personal, family, political and historical personality of Ardeshir Babakan in the framework of this theory

Myths are mysterious and sacred narrations which speak of the worldview of an ethnic group regarding its being at a specific stage of development. In fact, myths are at the service of creating meaning and symbolize a nation’s culture and beliefs. In Iranian literature, Khvarenah or divine glory mediates between the world and Paradise, that is, matter and God, and connects Man’s developed soul to the divine eternal power. The myth of Khvarenah, which has been mentioned in Avestan texts and Shahnameh, embodies a number of political and religious concepts and implied meanings which have played a role in the essence and structure of the political and social life of Iran. The studies of social events in this country and the relationships between the ruling powers and Iranian people in the course of history demonstrate a kind of dominance which Max Webber calls Charismatic leadership. In this paper, the authors have tried to examine the use of the divine glory of power in various historical periods through a study of the reasons behind the existence of the philosophy of Khvarenah or divine glory and comparing it with Webber’s theory of charismatic leadership. The findings indicate that divine glory was in fact exploited as a religious tool in order to consolidate and legitimize dominance over society.

Zaidiyya was formed in 122AH after the martyrdom of Zaid ibn Ali ibn Hussein and the defeat of his uprising. Zaidiyya, by emphasizing Zayd's character and scientific and religious status, promoted his ideas and views on the conditions of Imamat and enhanced the influence of his charisma in society. The main issue of this research is that how the character of Zaid's charisma has influenced the survive of this sect and the transmission of a charismatic succession? In this research in addition to examining Zayed ibn Ali's character and charisma was explained the crisis of social and political conditions of the Islamic society that led to the emergence of charismatic leadership in society based on the sociological framework of the charismatic authority of Max Weber. The findings of this research indicate that Zayd entered the political scene by the charismatic personality traits and new discourse to solve the political and social crisis of Shiites, And Played an important role in the field of politics and theology as the charismatic leader of Zaidian in formation and survival of the Zaidi sect.

Political, administrative, judicial and military structure of five hundred years of Abbasid Caliphate can be examined in various aspects. When Abbasids had gained power, the Abbasid Patrimonial governance was formed. By stabilization of political power and development of administrative and military structure of Caliphate, the government had gained the characteristics of Patrimonial –Bureaucratic system. After a century, the independency of procurators, falls of Caliph’ sovereignty, the weakness of administrative system and predominance of soldiery is recognizable. Caliph devolved all the authorities of governance to the military commanders by making the position of Commander in Chief (Amir Al-Umara). The consequence of military domination had gained the characteristics of Sultanism. Characteristics of Patrimonial system are autocracy of governor, Monopolism, economic problems, rise of soldiery power, etc., which are serious obstacles for evolution, development and its headway to the rationality. All these obstacles are recognizable in political structure, administrative and economic system of Abbasids government. This article tries to evaluate and resolve the political-administrative and military structure of Abbasids according to the Max Weber’s theory of traditional sovereignty and explain the amount of its coordination of incongruity with this type of governance based on historical records, analyzing data in a logical and comparative approach.

Based on the pattern of public religions sociology, which its stems are in Max Weber’s studies in public religions, it could be found the elements such as eclectic ideas, the priority of the faith that has been applied in the context of the life than the faith that has been recommended, mythicism and the believing in earthy saviour between beliefs of the masses.Through an historical - sociological analysis it could be shown that the appearance of these religious elements in the religious ideas of the masses, as the main part of the movement of Black Garments, more than being an outcome of the type of the religion of the lower strata of the Iranian society of that time, it has been stemmed in the political - sociological situation of that era, which made a transient period by the beginning of Arab invasion and the collide of two cultures, to races and two religions, that it caused a widespread social change. If we split the Shuubiyyah movement into two general form, radical (military) and moderate (political - cultural), then the struggles of the society’s lower strata in that period could be categorized in the radical branch of Shuubiyyah. It should be noted that from the authors view, those peoples’ activities were not emerged from their sympathy to Sassanid and their tendency to protect Iranian identity, but it was a negative campaign against the fake carriers of the Islamic faith.In fact, the ensigns of those social - economic struggles were searching the Mazdak teachings inside Islamic faith and in a new interpretation it could be assumed that the teachings of Islam, itself was the greatest cause of those movements.

Interpretative school (verstehend) method in the social sciences, like many other schools in the root of the controversy surrounding the role of the humanities and the research method, it is in the nineteenth and twentieth. This school to school because of the apparent similarity between the positivism of natural sciences and humanities to believe and not to differences in methodology has emerged. The followers of this school, the lack of difference between the natural sciences and social sciences and the like; Absolute faith is not opposed to using the methods of the natural sciences in the humanities had Understanding the subjective meaning of social action and contemplation that there were things in the backend. Max Weber's interpretative school advocates. Wiliam Diletay and Heinrich Rikert were the first advocates of this theory, Weber and their influence was. From this perspective, all behavior has meaning and purpose. This is the meaning of (verstehend) the intellection of deeds or a social relationship and the way that we understand the complexity of social phenomena within Emotional identification with the actor is actually sort of intellection that you are trying to understand it. This study attempts to identify the school and interpretative methodology, how intellection, intellection importance of science and its application In historical studies to examine So, what is the research question, identification of interpretative methodology and a member of the School of Historical Studies. This study deals with such an approach to investigate these issues.