پژوهش نامه تاریخ
پیاپی 60 (پاییز 1399)

The introduction of Islam and, subsequently, Islamic culture into the West Asian regions, is one of the key points in the history of Islam. Although Islam entered these areas through political systems, cultural manifestations such as: Religions and doctrines were effective and moving through the transfer and interaction of subcultures that survived the Near Eastern civilizations. In short, Asia Minor or Anatolia benefited not only from the migration of the Turkic peoples, but also from the immigrants they brought with them, and gave rise to great political and cultural dynamics. This research uses authentic library resources based on the documentary research method to study and analyze the process of Islamization in the area of ancient Asia or Anatolia and its subsequent implications for the influence of Shiite thought and teachings in the distance. Anatolian to the east of the Mediterranean Sea, which were the frontier areas of the Muslim world. The results show that the influence of Iranian civilization and culture on the ethnic minorities of Asia Minor and the coexistence of Shi'ism and Sufism in the 8th and 9th centuries A.H / 13th and 14th centuries A.D led to the consolidation of the process of Islamization, as well as to the Sufism. As part of the process of assimilation into Islamic civilization, it is widespread in West Asia.

Pahlavis narration is a text in Middle Persian with relatively extensive information from religious commentaries and the ritual of Zoroastrian religion is stated in it. The identity of the author and the exact date of writing the text are unknown. But given the specific content and features of the text, it is almost certain that this writing dates back to the first centuries AH it has been written with the aim of explaining and protecting the teaching of Zoroastrianism. Based on the descriptive analytical method, the present study aims to investigate the situation of women in this Pahlavi text. And it seeks to answer the question of the legal status of Zoroastrian women in the first Islamic centuries according to the text of the Pahlavi narration, how wazs it?studies show that the achievements and legal independence of Sassnid women continue to be valid among Zoroastrian women in the first centuries AH,it was preserved and accepted in the context of womens family life they were not limited to their husbands.the research findings show that the author of the text to compel women to follow the code of the house with a relatively sharp tone in the form of jurisprudential religious injunctions, women have been assigned duties.

During the existence of Islam, the history of Islam has witnessed the emersion of a number of religious sects, many of which distinguish common elements in justifying their beliefs with their own readings. But what has so far been less addressed is the influence of external factors, such as the social, political, religious, and economic conditions of the society, on how these particular elements are used in religious distinctions. This pepear Meanwhile, the influence of these elements has been criticized and criticized in the evolution of the Babite's and bahaisme eclectic concepts, called Bab Mahdaviyat, to the claim of al-Ahwit in Baha'ism under an intellectual curriculum.This pepear Meanwhile, the influence of these elements has been criticized and criticized in the evolution of the Babite's and bahaisme eclectic concepts, called Bab Mahdaviyat, to the claim of al-Ahwit in Baha'ism under an intellectual curriculum.This pepear Meanwhile, the influence of these elements has been criticized and criticized in the evolution of the Babite's and bahaisme eclectic concepts, called Bab Mahdaviyat, to the claim of al-Ahwit in Baha'ism under an intellectual curriculum.

From a historical point of view, the Hesar is an interconnected set of walls, gates, towers and ditches that play the defensive function and protect the city's main environment. Until the advent of the modern world and the collapse of the Hesar, it was thought that it would deprive cities of security. Accordingly, most of the cities were within a strong Hesar, and they were repaired from time to time. Tehran’s Hesar was built by the Shah Tahmasb Safavid’s order in 961 AH, and 323 years later, 1284 AH, was destroyed by Nasser al-Din Shah. In the same year, the construction of a new Hesar was began. During the reign of Reza Shah, with the leadership of Karim Agha Bouzarjomehri, the mayor of Tehran, the Hesar was destroyed in order to develop the city. The issue of this article is to study the shape of Tehran's Hesar such as wall area and strength condition, tower and fortification, use of gates and its aesthetic theme in Qajar architecture, ditch dimensions and its function in the Qajar period. The importance of this article is that in the studies of Tehranology, little attention has been paid to the formal issue of the Hesar, while one of the main features of the city of Tehran, for which it created the capability of the capital, was the fence. This research was formed in response to this question: What was the shape and function of Tehran’ Hesar during the Qajar period?

Reports of the earlier Islamic historians about the history of ancient Iran, especially the era of Ashkanian and the beginning of Sasanian dynasty, contain defects and contradictions which are resulted from sources used by these researchers. These historians generally have used two series of sources including: 1) Iranian and Zoroastrian sources, 2) Non-Iranian or western sources. Since these sources are independent of each other, therefore two different chronologies regarding Ashkanian era have been arisen which naturally led to various results with regard to recording the important events of this era. One of these reports is about two separate religious personalities: Mesiah Mehr and Jesus. They obtained the identity and the time of appearance of these two characters from the two different above mentioned sources and unknowingly they considered the two personalities as one character. This article tries to explain briefly the reasons of this topic through the viewpoints of earlier Islamic historians.

Contemporary Iran has had a tumultuous history in terms of independence and liberation struggles, internal and external struggles, and the presence of great powers, but the era of Mohammed Mossadegh's rise to power due to the unexpected events that followed The era happened, a very important period in the history of contemporary Iran. Because of the thematic significance of this period, there are several theories about the cause of the failure at this juncture. The main question in this study is to what extent does Mosaddeq reflect democratic processes in his political action. To achieve this purpose, a combination of the analytical-historical method and the Hermione Skinner method was used. The research hypothesis is that Mossadegh pursued guided liberal democracy, but the fragile political context prevented his democratization. The final analysis of this study is that the political context of this period was weak and the root weakness of civil society the most important reason for the failure of demo doctrine.

According to historical evidences, women in pre-Islamic Arab society enjoyed the same status and rights as other women in ancient tribal societies. When the light of Islam shone on the Arab society, the ground was set for the promotion of the social status of women, but with the rise of the Umayyads, ignorant thoughts promoted and women were once again threatened and harmed by the patriarchal and traditional society. The present study is based on the hypothesis that "the revival of ethnic and pagan values in the Umayyad era was effective in changing the status of women from the ideal of Islam to the status of the pre-Islamic era" Historically valid to discuss how and why the revival of ethnic and pagan values in the Umayyad era and its impact on the status of women in the change from the ideal of Islam to the status of the pre-Islamic era. The result of the research shows that although Islam and were something beyond ethnic and tribal issues, but in the traditional Arab society, it was understood within the framework of tribal values and rules and became the basis of social, political and economic action. With the coming to power of the Umayyads, the pagan Arab prejudices became more apparent. The return of last era in aspects of Muslim life, especially the decline of women's status in society and the family due to the disruption of the deepening process of Islamic culture after the Prophet (PBUH) was one of its consequences.

The Ottoman Empire was one of the most stable Muslim states that ruled over the Islamic world for over six centuries and the culmination of its authority began in the time of Suleiman the Magnificent. In examining the power diagram, court women played a role in various developments as behind-the-scenes rulers in the form of the sultan's mother or a minor. Among these areas are endowments and charitable affairs. Waqf is an eternal legacy through which good deeds and public benefits continue in society. Examining the history of waqf in the Ottoman Empire without considering the role and status of women is incomplete research. Therefore, it is necessary to recognize the activity of court women as influential elements, to provide a clearer picture of the endowment system of that period. Religious tendencies and favorable economic influences of court women caused their social and religious presence in the phenomenon of waqf, especially in the period of Suleiman the Magnificent to the end of the reign of Abdul Hamid II. In this article, as a research issue, we will try to examine the extent of the influence of court women in the Ottoman endowment system according to the mentioned hypotheses. Findings indicate that the positive performance of women in the Ottoman court led to the strengthening and increasing development of the endowment system. The presented materials have been provided in a descriptive-analytical manner and by using valid scientific books and articles.