جستجوی مقالات مرتبط با کلیدواژه "امویان" در نشریات گروه "علوم سیاسی"

With the fall of Babylon and the domination of Cyrus, Mianrodan, which was the platform for the formation of ancient civilizations, became the decision-making center of Iranians to the extent that it is called the heart of Iranshahr. In this way, the thoughts and opinions of the Aryans were mixed with the opinions of the natives of the Semitic, Syrian and Hellenic civilizations in Mesopotamia. Mesopotamia or the heart of Iranshahr, which was called during the Islamic period of Iraq, witnessed various movements and intellectual currents against the Umayyad caliphate, some of whose teachings were in conflict with the foundations of Islamic thought. The occurrence of such thoughts and currents raises the basic question of how these thoughts got into the opinions of the intellectual, religious and political movements of Muslims. Our hypothesis is based on the fact that the most prominent and lasting aspect of the aforementioned eclectic thoughts were the Gnostic and mysterious thoughts and opinions that continued until the arrival of Islam in this region and appeared again in Iraq during the Umayyad rule. The findings of this research by adopting methods of analysis based on the historical genealogy of the intellectual and religious doctrines of these movements have shown that the totality of the intellectual, religious and social life of these movements in the form of social movements with a radical approach such as Sabiyeh, the followers of Hamzah Bin Amara, the statement And Mughiryeh, which appeared in Iraq during the Umayyad period, was a combination of elements and components of Tanui, esotericism, mystery, saving and ghalian thoughts, which were influenced by intellectual sources, eclectic opinions and thoughts of Gnostic and Tanui currents with Mesopotamian sources have been

This article examines the confrontation and resistance of the Iranians against the subjugation of the Islamic-Arab identity of the Arabs (especially the Umayyads) from the time of the arrival of the Muslim Arabs until before the Abbasids came to power. On the one hand, this study refers to the strategies of groups and currents that tried to escape from the relations and mechanisms of subjugation of Arab-Islamic identity with various forms of resistance, and on the other hand, it examines the results of these resistances on Iranian identity.The results of this study show that the resistance of Iranians was irregularly distributed among different currents and groups and the centers of resistance were different according to the time and place that occurred: Sometimes by relying on their own thoughts and ideas (like the Zonbilis) and sometimes by relying on non-Iranian forces such as the Kharijites; Others accompanied the Arabs and joined the Islamic army as infantry in the hope of trophy or fearing for their lives; Others, hoping for revenge on the Arab fighters, went to the support of any force opposed to the central caliphate so that they could resist the central caliphate and escape Arab domination.

Review:The purpose of this study is to answer the main question of the research (What changes have taken place in the administrative organization of the time of the Prophet (PBUH) up to the year 40 AH?). The findings of this study, which has been done in a descriptive-analytical manner and using a theoretical framework (integration of Arab bureaucracy and administrative organization with Iran, Rome-Greece, and Islamic governments), show the establishment of administrative organizations in early Islam since The formation of the Islamic government by the Prophet (PBUH) was formed especially in Medina, then during the period of the Rashidun caliphs, the development of the texture. The administrative system of the Prophet (PBUH) consisted of: secretaries and scribes (secretary of epistles, secretary of tribute (finance), secretary of the IRGC, secretary of the guard and secretary of the judiciary), secretaries, governors of regions, Hashem and special entourage, scouts and advisers, Ambassadors and religious positions. In the time of Abu Bakr, the treasury was established. Omar was the first Muslim ruler to establish a court in Islam. The court of tribute or resignation and the court of the army were established during his time. In the Ottoman period, for the first time, a system of selection of agents was established. In the period of Imam Ali (AS), the administrative organization was based on justice. In this regard, Beit al-Qasas (Court of Injustices), the prison and the Archives of Documents and the Court of Aristocracy were established.Keywords, Administrative Organization,

One of the most influential sects in the early history of Islam is the Kharijites. They suffered severe blows during the Umayyad period and, as their power and influence in the central lands of the caliphate diminished, they moved to more distant lands, such as North Africa.Groups of North Africans embraced the sometimes extremist political ideas of the Kharijites and succeeded in forming government in parts of the region. Examining the process by which this situation took place and the reasons for accepting Kharijite political and social ideas, it was concluded that the Kharijite anti-authoritarian ideas and beliefs were in harmony with the ideals and motives of the Barbarians, and mistreated the Barbarians who prepared them. In order to accept the teachings based on justice and freedom, the uprising against the oppression of the Umayyad governors paved the way for the acceptance of the Kharijite invitation by the Berbers and the development of foreign socio-political ideas in North Africa.

This article examines the role of social changes in the fall of the Umayyad and Pahlavi governments. The main question of the research is how the aforementioned developments, especially in the field of social classes, have affected the decline of the Umayyad and Pahlavi governments? The hypothesis of the research is that the contradiction of the monarchy with the new requirements creates a conflict that ultimately makes the current government unable to attract new forces. The research results show that during the Umayyad era, new forces emerged that had new demands and wanted their share of power. The Pahlavi II government also tried to keep the monarchy alive in the modern era and for this reason failed to attract new forces with new civil demands. Therefore, both governments have similarities that show themselves especially in relation to their decline and fall. In the current article, the research method is based on the collection of historical documents and documents in a library style and the analysis of the obtained data.

Iranian customs and culture and the Persian language, along with the prominent manifestations of the Iranian nation's civilization, have influenced the Arabic culture and language in various ways and in various fields, and have led to the progress and excellence of the Arabs in government, politics, culture, literature and science. And provided techniques. The central question of the present study is what effect have the Umayyads received from Iranian culture and civilization? The hypothesis is that the Arabs, especially the Umayyads, have been most influenced by Iranian culture and civilization in the field of statehood and social and cultural traditions. The present article, with a descriptive and analytical approach, will show the indicators of the Umayyads' influence on Iranian culture and civilization in some political, social and cultural dimensions. In terms of lifestyle, it can also provide a suitable model for the audience by expressing the positive and sublime aspects of Iranian-Islamic social life.

The emergence of Wahhabism, followed by the emergence of new intellectual and political phenomena like the Taliban, al-Qaeda fi Bilad al-Rafidain and Isis different arguments in religious discourse in the Muslim world marked. in other Islamic sects such violence in Islamic history has been less experience. That in order to overcome the Muslim communities, the takfir of other Muslims and promote a new image of religious violence toward other Islamic sects that such violence has been lower in the history of Islam has a history. It seems that Wahhabism, Al-Qaeda and the Islamic State in early Islamic history was continuing stream of thought Kharijites whether the notion of deterministic philosophy and tradition in their looks and appearance were searching for. But we believe that this speculation does not seem correct And we Aztasyrgzary Kharijites down more fundamental ideological and intellectual terminals for shaping such developments do not know history Forth believe that this matter should be deeper and more thorough review and scrutinize and intellectual foundations of it be sought elsewhere.

The focus of this writing is on a period of history of Islam in which Imam Baqer (PBUH) was responsible for the spiritual and political guidance of Twelve-Imam Alawites lasting for nineteen years. The intellectual and political events of that time, each according to its own special intellectual and theological basis, considered itself the most rightful inherit the prophet's caliphate. Therefore, special political conditions had been created by the ones who were in power and the ones who wished to seize. Imam Baqer (PBUH) who led the twelve-Imam Alawites took specific stands against each of these two processes: that is, adopting the strategy of concealment against the Umayyad governors and the strategy of illumination and reform for the other groups. In addition to the analysis of the origins, the bases and the revenue of the main intellectual-political thoughts and views at the period of Imam Baqer, this writing is to clarify and analyze the Imam Baqer's (PBUH) dealing with the intellectual-political events of this period of the history of Islam.