Anthropological studies based on highly polymorphic HLA genes provide useful information for bone marrow donor registry, forensic medicine, disease association studies, as well as designing peptide vaccines against tumors, and infectious or autoimmune diseases. This study was designed to investigate the genetic relationship of Iranian Arabs and Jews using HLA-class II genetic diversity HLA-DRB1, DQA1, and DQB1 allele frequencies and haplotypes were determined in 134 Iranian Arabs from two different communities and 91 Iranian Jews using PCR/RFLP and PCR/SSP methods. Neighbor-joining analyses showed a closer genetic relationship between Iranian Arabs and Iranian Jews than between either Iranian Arabs and Middle Eastern Arabs or Iranian Jews and other Jews. The results of AMOVA test also revealed no significant difference between these populations and other Iranians. It seems that, Iranian Arabs are originally from the Iranian gene pool and speak Arabic due to their encounter with Arabs. Iranian gene flow to immigrant Jews followed by their expansion in this country may also explain the close genetic relationship among different Iranian ethnic groups.

Despite much demographical information on Jews living in Arab territory of the Islamic era, there is not much information available about the population dispersion of Jews in Iran through the Saljoughi period. Since there is more information on the time period before the attack of Mongols, there is a chance of considering the population concentration and the living places of Iranian Jews in this era. Despite their small number, Iranian Jews had a more settlement dispersion in comparison with other religious minorities. As tradesmen, they concentrated in cities that were the main economical and business poles of Iran of that era. This should be considered as one of the factors that gained them political, economical and social advantages through the Ilkhani era.

Reza Shahchr('39')s era may be considered a turning point in the situation of the Iranian Jews. With the advent of Reza Shah, the social life of the Jews changed. After the victory of the constitution, according to the principle of equality enshrined in the constitution, all Iranians, regardless of their religion, were equal before the law, and this was an important issue in bringing about change in the layers of Iranian society, especially minorities. With a descriptive-analytical method and based on documents, the present study seeks to answer the question that what effect did Reza Shahchr('39')s reforms and actions have on the social, economic and cultural situation of the Jews? The result of this study shows that Reza Shahchr('39')s actions had positive and negative consequences in the process of modernization for the Jews. Reza Shahchr('39')s actions made it possible to move the classes of the Jewish community from the urban lower to the middle class. During this period, with relative freedom, the economic, social and cultural situation of the Jews changed.

Persians and Jews found each other on the route of Chaldea and Assyria and gradually started one of the longest human coexistences in Iran. From Islam's arrival in Iran until Safavid era, there is no information available on Iranian Jews. However, at early Safavid era, the cultural, social, and economic development and dynamism of this society is realized thanks to two domestic chronicles and the western traveler's narrations. This essay will report and analyze the social and cultural life of the Jews in one of the main Shia centers of Iran during Safavid era. Since, in this survey, Safavid era is assessed from the viewpoint of scarce Jewish resources and their comments, it is important in study of social history of Iran. This paper reports and analyzes the status of Iranian Jews and their interaction with scholars —especially Mulla Mohsen Fayz— and the Shia governments. Moreover, the population of the Iranian Jewish community, their neighborhood structure, the growth of Judeo-Persian literature in Iran, and religious and literary figures of Jews of Kashan, including Mullah Mosheh Halevi, Rabbi Judah ben Elazar, Saida Sarmad Kashani, Benjamin ben Michael (Amina), Babayi ben Farhad, and Babayi ben Lotf, are introduced. This report and analysis demonstrates that despite some state harassment, we can consider the Safavid era as the peak of the growth and prosperity of the Jewish community of Kashan in economy, culture, and literature domains so that the title "Little Jerusalem" is attributed to Kashan in this era.

In the late eighteenth and early nineteenth centuries, when the Iranian government turned to European powers for the development of the country, the influence of these powers in Iran grew more and more. One of the most famous ways of these powers in increasing influence was to support religious minorities and expand missionary activity. Following this widespread relationship with Europeans, the government launched a modern and westernized reformist program that paved the way for significant social change in Iran. In this regard, the Iranian Jews, by utilizing the international situation and affecting the internal situation, took effective steps to develop their social life. In the other side, The Qajar government under pressure of European powers and Judaist world organizations agreed with significant changes in the lives of Jews in Iran. The establishment of new educational institutions and granting new social opportunities and privileges have greatly improved the situation of the Jews. The article seeks to find the answer to this question how the social life of the Jews during the period from 1264 to 1324AH and under these newly international and domestic conditions was improved. The hypothesis of the article is that the Jews, with the help of Judaist world institutions and European powers, urged the Qajar government to provide more opportunities for improving their social life in different fields.

Contrary to other Jewish communities of Iran, Kashan’s Jewish community has undergone positive social and political developments during Qajar period. Although they could never enjoy equal social privileges as citizens, in comparison to other Iranian Jews and comparing the Safavid period, they made considerable achievements in social relationships and political experience. The present research first addresses the Jewish population in this period and the reasons for their reduction in comparison to the Safavid period, and then goes on to show how economical transactions with Muslims, establishment of Alliance School, widespread position-taking against Bahā’ism, and the presence of elite rulers and intellectual scholars in this period have helped improve their social condition and relationships. Besides written historical reports, oral sources have also been employed in this research.

Persian civilization coincided with the formation of the heavenly religions depending on the diversification of the social structure of this country is included in each period. The kind of look and attitude of the central government Safavid art and culture, religions, especially Jews, consideration, review and research. The atmosphere of the city in the 17th century AD in a way that might have been Jewish themes borrowed from literary masterpieces of Muslim Persians and inspired by book layout techniques and traditions prevalent in the Safavid court art workshops or private workshops artists of the era, to produce their own illustrated books. The particular type of culture and art among the Jews formed that is known to Judeo-Persian. Judeo-Persian art from the book layout of this religious minority in Iran. At the same time the presence of the Safavid state in the seventeenth century, a certain type of book layout consists of Hebrew and Judeo-Persian miniature paintings of this period are formed that its special time. This study sought to interpretation, explanation and exploration of the dark activities of Jewish art book to comprehensively analyze their illustations. Also looking root of the image, and finally matching them with samples of his counterpart in the Safavid era and the result, the formation of this particular image according to aesthetic principles of doctrine and especially illustrated books, painting seventeenth century in Isfahan. At the same time formed the roots of the culture of Isfahan in Safavid era can be for Jews in this century origins of the book layout also be evaluated. In this period due to the growing demand nongovernmental paintings such as single portrait for artists can be traced to their roots as well as Judeo-Persian painting. special Jews manuscripts consists of lines of Hebrew and figures are taken from the Painting School in the seventeenth century and the origins of this art is in the sixteenth century. This could be why the Iranian Jews as a great and ancient minority is rooted in the country. Armenian Christians cannot see something special paintings. But there are differences in image quality, most images are revealed to aesthetic issues. This may be due to high cost or high cost of gold is the artist of the century. So that we can say that actually the Safavid workshops did them. But according to image matching with samples available from the School of Isfahan can be traced illustrious artists of the era, illustrated by the Reza Abbasi and most of all his disciples followed. Especially Judeo-Persian book illustration art sought to revive two components identified in the works. One that can create a sense of patriotism and strong similarities in their technical to Isfahan school miniature artists and painters such Moein Mosavir. And revived their religious beliefs Judaism to survive the subject of stories and using instead of Hebrew script Persian expression that is. A special kind of book layout to any form of religious minorities in Iran eleventh century formed the heavily indebted Iranian painting is unique, of course.

Before the constitutional movement, the minimum rights of citizenship of the religious minorities in Iran, in the traditional environment of the society, have been denied. As a result, during the constitutional movement, a large group of Jews and Christians have joined this movement. But with the launch of the first Parliament, the suspicion against minorities persisted up to the point that Iran's Jewish deputy, Azizallah-e Semnani, was forced to resign and was replaced by Ayatollah Seyed Abdollah Behbahani. In the second Parliament, one of the prominent activists of the Jewish community of Persia, Dr. Loqman Nehuray, for redefining the citizenship rights of religious minorities, came to House of the Nation. Nehuray, as a representative of Yaqutil Kashani, was the president of Hebra Qadysha, the first Jewish association in Tehran. Nehuray from the second session until the end of the thirteenth session of Parliament was the representative of the Jewish community. Nehuray has always been part of the individual group in parliament and therefore has maintained good relations with various parties and in this way could attract different aids. Despite the dependence of Reza Shah on Nazi Germany, Nehuray did not surrender to reform the rules for the recognition of the rights of ethnic minorities in Parliament. This study is an attempt to examine the vital role of Dr. Loqman Nehuray on the evolution of the contemporary history of Iranian Jews.

The high polymorphism in the human leukocyte antigen (HLA) genes can be used as an identity of individuals to compare with other populations. This extreme polymorphism in the HLA system is accountable for the differences in alleles and haplotypes among ethnic groups, populations, and the inhabitants of many regions.
To define the frequency of HLA alleles and haplotypes among the Sistanis, Sistani/Zaboli population in Iran.
In this study, genotyping of class I (A, B, C) and class II HLA (DRB1, DQA1, DQB1) loci were determined in 90 unrelated Iraninan Sistani people and the results were compared with 474,892 HLA chromosomes from a diverse worldwide population.
The highest frequently observed alleles in this study were A*02:01, B*35:01, C*12:03, C*06:02, DRB1*11, DQA1*05:05, and DQB1*03:01. Furthermore, the most frequent 3-locus haplotypes were A*02:01-B*50:01*C*06:02, DRB1*11-DQB1*03:01-DQA1*05:05, and A*02:01-B*50:01-DRB1*07. The most occurring 4-locus haplotypes were A*02:01-B*50:01-C*06:02-DRB1*07 and A*02:01-B*50:01-DRB1*07-DQB1*02:01. A*02:01-B*50:01-C*06:02-DRB1*07-DQB1*02:01 and A*02:01-B*50:01-C*06:02-DRB1*07-DQB1*02:01-DQA1*02:01 were determined to be the predominant 5- and 6-locus haplotypes, respectively. The heat maps and multiple correspondence analyses based on the frequency of HLA alleles showed that Sistanis share a common genetic inheritance with other Iranian ethnic groups such as the people from Yazd and Fars except some differences with Baluchis, Iranian Jews, Lurs of Kohgiluyeh/Buyerahmad, and Arabs of Fars, which may arise from the admixture of these groups or with foreign subgroups over centuries, and also a close relatedness with some European populations.
These data could be useful for finding better donor matches for organ transplantation among Sistanis or other related Iranian ethnic groups, epidemiological studies of HLA-associated diseases, handling HLA genomics and mapping the migration pattern of different ethnic group.

The history of Jewish in Iran goes back to the ancient Babylonian captivity, Medes and Achaemenids. Despite their small numbers, they have been effective in Iran’s political, religious, scientific and economic life. Comparing to other places in Iran and other regions of the world, Kashan has provided a more favourable place for Jews to live and flourish for some centuries in a way that some Jews have called Kashan a Little Jerusalem or the galaxy of Jewish scholars and writers. This paper examines two assumptions about Jewish history in Kashan: the first notion talks about the Jewish presence in Kashan after the Babylonian captivity while the second one considers their migration from Spain and other European cities, especially after the Inquisition. The most important evidence for the first theory is kashan archaeological heritage, the oldness of Jewish community and their cemetery, Judeo-Kashani dialect (including Raji and Luftaii) and their oral tradition that contains ancient terms and language, including Medians. The evidence for the second assumption is the stories of Jewish and Christian travellers and Muslim historians.