فصلنامه مطالعات تاریخ اسلام
پیاپی 42 (پاییز 1398)

The economic system of every government has got a determining role in the progress or failure of the system. Unfortunately, we do not have enough accurate information on the details of the structure of the economic system in the Safavid era. This weakness is even more evident for payment of wages, since there are fewer documents available than sales or devotion documents, and there is little reference in literature for this issue. Moreover, such few remaining documents have received little attention from the clergies. Based on the importance and the position of clergies in Safavid era, identifying and quantifying their income and financial resources can be extremely important, and may even answer some ambiguous questions in this regard. Some questions include: What was the main source of income for clergies? What were the factors affecting the clergies' income? How the political and social conditions had changed the income of clergies? Who were the main sources of funding for the clergies? There is no specific book or independent source related to this issue. Moreover, financial documents of Safavid era have not yet been fully analyzed. Furthermore, the notes which have described the state of clergies either have not found it necessary to give reports in this regard or they had no sufficient information about this. One of the resources of this period which has mentioned the clergies' income, along with the description of the clergies’ status, is Riyadh Al-Olamn and Hiyaz al-Fozala, by Abdallah Afandi Isfahani. Due to the author's accuracy and the credibility of this book, it can answer some of the questions in this regard, albeit to some extent. Here, we have tried to analyze the data of Riyadh Al-Olama and to indicate that we can obtain valuable information on the types of income and the way it was paid even in a manuscript whose purpose has not been to present financial reports. In fact, this is itself a part of economic history of this period. Finally, we hope this paper can motivate more researches in regard for revealing the economic history of Safavid era, which we still a long way to go.

The barbarian people who came to Iran in the middle centuries, and sometime later came to power, despite the claims of protecting and respecting the Shari'a, did not adhere to the teachings of Islam in protecting the rights of others, especially the opposition, in practice. It is noteworthy that this approach was not only taken by them, and rival groups and other actors in the field of politics practically took such a course, and on that basis, a huge amount of the means of punishment in the religious political conflicts of Iran was used at that time.Therefore, this research seeks to answer the main question why and how these tools were used to punish the guilty and innocent ones!  In order to answer this question, the authors, using descriptive-analytical method and using library resources, first of all investigated the type and manner of using punitive instruments, and then their degree of conformity with the Shari'a doctrines and their application in the course of the intended period were reviewed

Moguls' devastating invation to Baghdad from Holoko with command of Big Khan "Mogoghaan" in 656. Hijri Lunar year, led to slaughter, ruin and destruction of Baghdad. This research, investigate about Ilkhanan's effort on restoration and business boom of Baghdad during 656 H.L until 750 H.L and analize Ilkhanan's causes and motivation in restoration of Baghdad and the effect of political structure and attitude of ruler class indluding Ilkhanan and Ministers on Baghdad's social and economic structure. According to this research founds, in spite of Ilkhanan's effort on construction, economic and social boora of Baghdad, its improvement and development was not satisfactory enough, because of various reasons.

Parsian was a group of Azerbaijani people who, at the outset of establishing Nezarieh government in Iran, joined them in late 5th century and early 6th century and were attracted by Nazari Esmailieh ideology, however, their relations with Alamout Nazaraians endured tension and finally, Parsians were eliminated by Alamout Nazaraians. Using descriptive – analytical technique based on library studies, the present paper is aimed at clarifying that what was the identity and beliefs of so-called Azerbaijani Parsian in the sixth century? It is assumed that Parsians were a group of Azerbaijani people who retained their dependency from Iranian national thoughts and opinions, and were also influenced by Shiite beliefs and showed their empathy with movements opposite to Abbassi Caliphate. Simultaneous to the rise of Nazari Esmailian government in Iran, they were attracted by Nazari Esmailieh ideology, however, their relations with Nazari Esmailian collapsed due to their convictional conflicts and power seeking competitions.

The Shiite beliefs penetrated the people's opinion in the ninth century, along with the Timurid rule. The formalization of the Shi'a religion has accelerated this trend in the early years of Safavid rule. The religious changes of the Middle Ages and later, influenced the creation of the belief patterns of society. Dream and interpretation was manifestations of religious beliefs as one of the Cultural representation of a society that flourished among Muslims influenced by Quranic verses, hadiths, as well as the influence of Iranian and Hebrew civilization heritage. Some historical data confirm the entry of the themes of Shiite culture into the dreams of the elites and the public. These changes influenced the actions of the dream interpreter and the authors of the treatises of the interpretation, and the Shi'i symbols appears in the two parts of the text and the pre text of the treatises of the interpretations.

Considering the privileged position of Sheikh Saduq among the earlier Shi’ite jurisprudents and scholars, so far, much research has been done on various aspects of his life and activities. However, some aspects of Saduq's life still remain unclear. Resolving such ambiguities can present a more accurate analysis of the life of this Shi’ite scholar and its effects on Shi’ite history and culture in his era. One of the issues that can be explored using this approach is the problem of identifying the exact location of Sheikh Saduq's Majaless. This has been achieved by considering the conflicting views of the researchers in this field as well as the conflicting views with the data contained in the text of Amali. In order to answer the main question of this research, a descriptive-analytical method was used. Considering the data contained in the text of the book, the structure and its content, the terms of writing and other available documentations, finally the hypothesis is confirmed that all of the Sheikh Saduq's Majaless were initially held in Neyshabur and only a few its constituent assembly were in Tus.

Tobacco and its social, economical and political dimensions are significant in cultural, social, and political studies of history in Qajar era. Shiite scholars and researchers have taken this important issue into account from different angles and have created various works. Furthermore, several epistles about tobacco have been written in this era. Some of them are Dokhaniya by Karbala, Hidaji and Mohammad-Bagher Birjandi. This paper aims to compare these three epistles and examine different approaches from social views, as well as political and juridical approaches. Among these works, Resale Nosshal Esteghasah Men Malaeyn Salaseh by Birjandi is significant due to its juridical, social and medical views. This article, as a comparative study, has been done by using the descriptive – analytical method. The results indicate that social approach is common in all these works. However, the special attention of Nosshal Esteghasah to social, medical and juridical dimensions of tobacco is significant.