فصلنامه تاریخ
پیاپی 54 (پاییز 1398)

Naqshbandiyah is one of the Sufi cults in the Timurid era whose leaders tried to interfere in social affairs. Their proximity to the governing body made it suspicious that they had strayed from the Sufi structural principles and turned to worldly affairs. So the first question is whether the Naqshbandi scholars have considered their actions to be against the Sufi worldview? If yes, what is their justification or interpretation? The findings of the study emphasize a particular type of ijtihad that establishes the principle of balancing Material and spiritual tendencies. In this mechanism, every soul has its share of material and spiritual, by its capacity and rank. In the meanwhile, the Naqshbandi scholars themselves (as elites) felt this attachment to communicate with the most material part of society and to guide them in obtaining the right of the people. It was only in this way that provide conditions for the development of the outside and the inside world came together. By the nature of the subject, the research method in this study is historical-analytical.

Bishapur is the third city in Sassanid city built by Shapur 1th. The name of this city has been recorded in various reports of historians and documents derived from archaeological excavations. Many researchers have tried to adapt the name Bishapur and the works mentioned in the existing documents to the works identified from archaeological excavations and sometimes to their derivation. The present research is based on the purpose of the research type and based on the nature and method of historical research. This research seeks to answer the question of what is the meaning of Bishapur and the two works identified in contemporary explorations called Temple of Anahita and the applicable hall for the name of the works mentioned by Islamic geographers? The present study concludes that the name of Bishapur does not mean the work of good or the Lord of Shapur. Bishapur is a correction of the word "Beit-e shapur" meaning Shapur's home or town, this name is prefixed in the name of many Sasanian cities. Also, according to studies, the name of the two famous fire temples, referred to as Early Eslamic by the names of Sheberkhashin and Gavsar dome, is actually the name of the two major buildings of Bishapur, respectively, building B (reception hall) and building A (temple Anahita

At the threshold of the Islamic Revolution, a new discourse on women was introduced in Iran, which can be called the Islamic Revolution Discourse. This discourse, by critiquing existing discourses on women, traditional and quasi-modern discourse, introduced a new approach to the way women look in Iran. The discourse of the Islamic Revolution as the dominant discourse after the revolution took the position of power and reconstructed the position of women. This article attempts to describe the discourses, constructive state approach and reform by explaining these discourses in an analytical way. To answer this question in particular, to what extent is the Islamic Republic of Iran respecting the social rights of women as half of the population? The hypothesis of the present study is that the emphasis of the Islamic Revolution discourse is on the active participation of women in the social and political spheres. So as the social and political developments of women's society have been able to gain social status and status

The 7th to 10th centuries BC coincided with the rule of Assyrian Empire in the Mesopotamia, and the earliest instances of political confrontation in northwest Iran. These areas were home to the Manna tribes, who had gradually joined to gather in the region and established a monarchy following recurrent attacks by both Assyrian and Urartu governments. The rise and fall of Mannaean is marked by ambiguities and obscurities due to lack of Mannaean written resources, and so the reconstruction of its political relations with the powerful state of Assyria is only possible through exploration of Assyrian Annual reports. This study aims to elucidate the political relations between Manna and Assyria, and their role in regional control. The data was sourced from Assyrian Annual reports concerning the Manna people, whose history of political life, from the beginning until their integration into the Median government, has been classified into four periods. Finally, the study examined the role of Mannaean-Assyrian political relations in the Mannaean culture and society.

Qajar dynasty is a historical period in which women had a particular type of hijab. Women always had a different position in the society from the ancient times up to Qajar dynasty. This particular position of women became even more prominent during Qajar dynasty. In this period, women always had hijab and wore chador with a mask over their face when they were present in the society. This study aims to investigate the social status of Iranian women including those in religious minorities – Armenians and Zoroastrians – from the kingdom of Agha Mohammed Khan toMozafar-edin Shah period reflecting upon the works of foreign tourists of that time. The main question raised here is how the foreign tourists narrated Iranian women’s, including those in religious minorities’, hijab. Having employed a descriptive-analytical methodology and the library resources, the findings of the present study show that the type of women’s hijab depended on their social class. The court or other rich women had more luxurious covering compared to ordinary women and there were some differences in their type of sewing, color, and jewelry. The women of religious minorities also had different coverings based on their religious beliefs. Armenian women often wore red and yellow, filigreed dresses and white chadors. They also wore masks over their mouths. Zoroastrian women had chadors and colorful headbands. Their clothes were mainly in silk and decorated with jewelry.

Iran's history has witnessed the power of finding different tribes and governments. The common mode of exercising political power in the centuries ago has been based on the Shah. This political system was a heritage of the ancient Persian past, which later became quite seriously in the Islamic era of Iranian history. In this way of rule, the Shah was the highest in the head of the social and political pyramid of society And according to the theory of divine right, the shadow of the Lord was on earth and the owner of the goddess and glory of the kingdom. As a result, the king was beyond the reach of the people, and God had chosen him to exercise his will on earth. According to European logbooks, the structure of government in the Safavid period was also autocratic And in addition to the theory of divine right, they considered themselves as the deputy of the absent Imam and the guardian of the Safavid regime. The present research is working on descriptive-analytical method in the light of the reports of European journalists, Some aspects of the mode of rule and the nature of political power in Iran during the Safavid era, based on the Iranian tyranny theory Homayoon Katouzian, To analyze and explain And the political-economic consequences of this mode of rule.

Khonj, a region in southern part of Fars, is considered as a stopover of the Persian Gulf beach. In the seventh century AH, a branch of Murshidia was founded there by Sheikh Rokn-O-Din Danial Khonji, causing widespread developments in this area and south of the Fars province. Murshidia was initially founded by Shaikh abu Ishaq Kazaroni in Kazeroun, in the second half of the 4th century AH, and extended to most parts of Iran till the early nineteenth-century AD; and especially to Khonj, as an evidence of the flourishing and influential era of this trend. In this regard, the present article with a descriptive analytical method, investigate the effects of Murshidia followers on the cultural, social, and historical life of the city of Khonj. The cultural and social context of this city is being explored to explain the influence of Murshidia on the region. By studying the natural and cultural geography of the city, it is concluded that the strong social status of the Sufis, belief in the spirituality of Sheikh Abu Isaq Kazerouni, provision of social services, support of the rulers and being placed on the business road are among the effective reasons in development of Murshidia's tradition in Khonj. These reasons made a background for the important influences of the disciples on the cultural and historical life of this region.

In the peace treaty between Iran and Rome at the end of the third century, The Arsacids of Armenia restored their dominance over Armenia, as a result of unification with the Roman Empire and confrontation with the Sassanian Empire. The purpose of Rome was to push the Sassanid to do so. Because Armenia was very important for Rome and the Sassanians due to its geographical position, in order to preserve the dominance of the brothels and the territories beyond the Euphrates. The significance of Armenia for Iran and Rome in the 4th century led to the perceived influence of the Parthian dynasty ruling in Armenia from each of the two powers. By analyzing the historical events of this period, this paper emphasizes not only the effective role of Iran and Rome in the continuation and termination of the political life of this family, but also the explanation of the relations between Iran and Rome, taking into account the role This is the Iranian family ruling in Armenia.