فصلنامه تاریخ
پیاپی 67 (زمستان 1401)

Letters of advice are works that have been written in the field of politics and political reflections in ancient Iran and the Islamic period with the aim of advising political behavior on those in power. Treatises that belong to the Sassanid period and in the Pahlavi language include advice, religious and moral instructions and rulings whose content is rooted in the Avesta. Provide a framework to the Sultan and maintain and reform his power. The purpose of the letters is to provide appropriate guidance on "gaining power" and "maintaining power." Political advisories deal with how the political system works and the influence of existing factors on the production and distribution of political power. The method of this research is descriptive-analytical, which will analyze the data after describing the content. The aims of this study are to explain the position of the sultan and the monarchy in the ancient writings of the Islamic period. The addressee of many advice letters is the first person of the country, namely Satan. The most important aspects of the element of continuity in these debates are the focus on the power of the king, the law, the relationship between the king and the subjects (people) and the connection between religion and politics.

Ever since the Persepolis clay tablets were read and translated by Hallok and others, various scholars have examined it from linguistic, economic, and geographical perspectives. Among the features studied is the religious feature of the Achaemenid era. The words available in the fortification and treasures of Persepolis help to clarify the religious ambiguities of the Achaemenids. The aim of the research is to recognize and analyze ritual words in Persepolis fortification tablets.The methodology is Descriptive-analytical, historical and documental; After analysis, the following result was obtained: The tablets mention the letters of the gods of different Iranian, Elamite and Akkadian nations together due to the religious tolerance of the Achaemenids and those gods receive the same rations. It also mentions the Babylonian and Elamite priests/Shatin along with the Magus and the guardians of the fire/Hatormakshe, and rations and rewards have been set for them and their temples. They even hold special ceremonies for lan (ceremony) and libation for all the Iranian and non-Iranian gods. In addition, in these tablets, the names of 3 rivers and 3 mountains are also mentioned, for which a ceremony of libation should be performed. It represents the worship and sanctity of the two elements of soil and water by the Achaemenids.

Investigating the causes of the failure of the Azerbaijan State Association in the constitutional era.

Method and Research:

 This article tries to study the causes of failure of the Azerbaijan State Association in the constitutional era by descriptive-analytical method.

One of the most important achievements of the Iranian constitutional movement is the formation of state and provincial associations. These associations played a significant role in the developments of the constitutional era, and as the main protectors of the constitutional movement and the National Assembly, they acted in a way that provoked the anger and hatred of the supporters of tyranny against them. In the same way, in the last months of the life of the first term parliament, a sharp reaction was formed in the associations and especially in the Tabriz association, which was called the Holy National Association; Which led to the extinction of all associations in the coming days of the assemblies. The present article intends to advance the discussion and provide a proper answer to the fundamental question of finding the causes of the failure of the Azerbaijan State Association in the developments of the constitutional era. Keywords: Qajar Dynasty; Constitutional Movement; Tabriz Association; Association Failure; Dissolution.

Joshqan Qali was the center of a very large region called Joshqanat, which started in Isfahan and continued near Delijan in Markazi province. This region during its tortuous period due to various incidents and ignorance of officials of different eras, today is considered a very small area that is part of Ghamsar, Kashan city and Isfahan province.This vast region in terms of religion, before the advent of Islam, they accepted the religion of Zoroastrianism or after the advent of Islam or the conquest of Iran by Muslim Arabs, converted to Islam and from the second century AH, the guardianship of Imam Reza (AS) Later, the Shiite religion was promoted in this region, and finally, with the emergence of the Safavids and the officialization of the Shiite religion in Iran, the people of Joshqan accepted the Shiite religion. Today, the people of Joshqan are all Twelver Shiites, and Shiite religious ceremonies, especially Ashura, Ghadr nights, Eid Ghadir, etc., are held well. In this research, an attempt is made to study and reflect on the influence of the ideological atmosphere of Iran in the second century AH and later in the early Safavid period in changing the culture and religion of this region.

gPerhaps the most important cultural change in the Bani Abbas era in the Jabal region, especially in the Nahavand region, is the many changes in beliefs, religious beliefs and the spread of new sects and religions. Clues and evidences show that this region has had a variety of opinions and religious beliefs due to its special geographical location and being on the ancient trade routes and adjacent to the land of Mianrodan and influenced by the special cultural situation of that region. Despite this, some authors of historical books and Islamic sects have firmly commented on the religion of the people of Nahavand and have considered them among the believers of deviant, extreme and extravagant religions.With a descriptive-analytical approach, this article aims to describe the process of the formation and emergence of Khurmadiniyyah, Ismailiyyah and Shia religious sects between 132 and 656 AH in Nahavand region, and how the extreme ideas of similitude and embodiment penetrated among some of examine the followers of Shiism.

The purpose of this study is to meta-analyze the political and social participation of women in the last 4 decades. The aim of this study was to quantitatively and qualitatively combine the results of research conducted in socio-political participation to determine the factors affecting political and social participation and the intensity of the impact of each of them on these variables through the intensity coefficient. The impact should be calculated and the most effective factors on participation should be identified. Therefore, this study has been carried out using the documentary research method, by taking notes from the published study in this field. Findings indicated that the variables of political effectiveness, feeling of legal inequality, political awareness, social and economic status, self-confidence, age, mass media, stereotypes, women's employment, marital status, feeling of gender inequality, sociability, Traditional beliefs and literacy levels are considered as more effective barriers to women's social and political participation, respectively. As a result, these barriers have led to the low presence of women in limited cases, and by removing these barriers and changing misconceptions and the proper education and socialization of women and girls from an early age, they must be promoted to high political positions and Socially prepared.

This article explains the reasons and motivations of knowledgeable and pioneering women of the Qajar era in order to make themselve enjoy the modern education. The women's need for education and training in a new and non-traditional style was a prerequisite for all their desires, because without an effective education, their other desires would not be possible to be fulfilled. The findings show that reasons such as: the emergence of competent women to raise children, equalization with men, the right to vote, promotion of the family value, and the acquisition of rights and competencies formed their intellectual framework in justifying the patriarchal society of that time.The demands voices of women, and even men alike, were reflected in an atmosphere that was the inheritor of traditional cultures, religious readings and practices mixed with prejudice and self-thinking of its performers, that made the realization of this dream difficult. The women's community has set its expectations in the role of mother and wife from a long-term strategic perspective, and has left the idea of its independent individuality to the women of the future. The main source in this research is the texts of Habalamatiin Kolkata newspaper.

The Buyids, a dynasty of Iranians and Shiites, were attributed to Abu Shuja, who ruled over large parts of Iraq (Ajam and Arab), the island, the Levant, and various parts of Iran, including the mountains, between 322-488 AH. Iran and especially its west has long been the source of important changes in the history of Iran in terms of geographical and historical location. This region was especially prominent in the field of political, cultural and social developments in the fourth century AH during the rule of a branch of Al-Buwayh. The central question of the present study is what was the social situation of Iran during the rule of Al-Buwayh? The hypothesis is that in the shadow of the relative calm provided by the Buwayhid government, the groundwork was laid for social prosperity. However, social inequalities still prevailed in the region. According to the findings of this research, which has been done in a descriptive-analytical method and based on library studies, this region actually contains a kind of set of contradictions or even a historical paradox within itself. Because despite the fact that this region is not very politically stable in this century, the ancient traditions of Iranian history have been socially established in this region.

However, during the Caliphate of Osman, with the conquest of Khorasan and the death of Yazdgerd III, the last Sassanid king, preparations were made for the entry of Muslims into Central Asia. F. During the reign of Muawiyah, Muslims were able to achieve considerable progress in that region, but what is certain is that the attacks of Muslim Arabs on Mawra al-Nahr until this time were carried out in a hostile manner and for the purpose of looting resources, but according to reliable reports, they had definite control over Mawra al-Nahr until The second half of the Umayyad era was delayed, since Abdul Malik Marwan took power. With the arrival of one of the Umayyad generals named Qutiba, a new chapter in attacks on Central Asia began. Qutiba bin Muslim Bahli was able to capture many parts of Trans-Nahr during ten years. Without a doubt, it can be said that from the beginning of the arrival of Muslims in this land, a series of factors directly affected the progress of the conquests, and in front of a group of obstacles Also, in this process, the process of conquests faced problems in some areas and hindered the progress of Muslims. This article aims to answer this basic research that what were the causes of progress and the reasons for the slowness of conquests in Trans-Nahr? Therefore, , look for the factors of progress and obstacles of Islamic conquests.

Ziyad bin Ubaid was one of the three sides of the triangle of Muawiya's advisers, who only served as the secretary of Basra until the end of the caliphate of the third caliph. And as soon as Imam Ali (a.s.) entered the realm of caliphate, by raising his position, he took the seat of the Emirate of Fars with huge sources of wealth. He was famous as one of the four famous Arab scholars, and by relying on his tact and intelligence, he was able to establish his position as one of the great powers of the region. But it didn't take long for him to achieve his long-standing dream and obtain the caliphate of Syria, with the mediation of Muawiyah's ambassador (Mughirah bin Sha'ba) and without paying attention to the advice of Imam Ali, he accepted to join Abu Sufyan's lineage and became Muawiyah's brother. And he thought that by accepting this annexation, he would soon be in the first circle of the rivals of Velayat Ahadi. But in the end, not only did he not reach the government of Syria, but his early death before the caliph also paved the way for Yazid's fiefdom. In this article, the researcher raises the question that what was the effect of great thought and motivation in the formation and advancement of the assimilation process and the role of the other party in .

The issue of guardianship is one of the important issues of the Imamieh Shiite religion.As this religion revolves around the axis of the guardianship and forms its basis.The issue of guardianship in Imamieh Shiite is tied to the Imamate and includes a generality that includes the guardianship and Imamte of the twelve Imams.Ahle-Hagh is one of the religious- Shiite sects and schools with a mystical oriantation and includes eleven dynasties ,which the Atash-Beigi dynasty is considered from the famous dynasties of Ahle-Hagh. The gardianship perception as an important and fundemental principle in the thought of Atash-Beigi dynasty,which has been manifested since the beginig of creation and the processes of genesis of the existence ,the guardianship and manifestation of Imam Ali has been manifested and manifested in different periods.A comparision and comparative study with descriptive-analitycal method of Imamiehs' view with the view of Ahle-Hagh and Atash-Beigi dynasty about the guardianship has been the aim of this research.The result of the research indicate that there ara many similarities and affinities between these views a bout the guardianship.

Throughout history,the military power of countries has been decisive in international relations,but gradually soft power and especially cultural diplomacy has been added to one of the basic pillars in relations between countries in order to influence the destination countries through persuasion and attraction.Iran has always been considered due to its geopolitical conditions,and Western countries have sought cultural influence over the Iranian people and rulers.the purpose of this study is to examine the capacity and results of cultural diplomacy between the Islamic Republic of Iran and Germany ,france and Britain .in this research ,an attempt was made to deal with the pathology of diplomacy of Islamic Republic of Iran and three Eutopean countries with the help of library resources and analytically.The main question is what success has the cultural diplomacy of the Islamic Republic of Iran achieved ?this article persues the hypothesis that the cultural diplomacy of the Islamic Republic of Iran,despite its ups and downs,has not been able to achieve significant success .cultural diplomacy between Iran and three countries has always been overshadowed by political issues,human rights issues,nuclear issues,and accusations such as supporting terrorist groups .in addition,managerial and internal problems prevented cultural diplomacy from reflecting core Iranian-Islamic values.

The unique encouragement of Islam to learn science, including the great emphasis on health and wellness of the body and mind, made Muslims to attach more importance to the science of medicine than other sciences and to consider it as one of the noblest sciences. Therefore, with the blessing of Islamic teachings, Muslims achieved great success in translation, medicine, and writing medical texts, which led to the emergence of unique thinkers and researchers in the Islamic world to treat diseases with their innovative methods and valuable works. They made a significant contribution and role in the development of medical knowledge and, consequently.They made a significant contribution and role in the development of medical knowledge and, consequently, Islamic civilization. Historical sources show that medicine in Islamic civilization has a prominent position, and Islam and Islamic civilization contribute to the development of medical science and its various aspects. It has directly and indirectly helped other civilized nations.

The issue of enjoining the good and forbidding the evil is one of the most key and fundamental Islamic issues. Many verses and narrations have emphasized this religious, social and political doctrine and have studied and warned about its various dimensions. It has always been forgotten and even one step above it has been neglected and neglected. Enjoining the good and forbidding the evil is a very sensitive issue and should be accompanied by compassion and choosing the best moral methods. When a person deals with the thesis of his soul, this action of his is a good ground for cultivating inner capacity and, consequently, mental health. Therefore, the purpose of this study is to accurately implement the commandment of the good and the prohibition of the bad, and since the commandment of the good and the prohibition of the bad is directly related to religion and the world and the reputation of individuals, it has a special sensitivity. Obviously, just as abandoning this divine obligation is destructive and dangerous, its implementation will be harmful without observing the limits and paying attention to the conditions, levels, morale and capacity of individuals. In the present era, which threatens the all-round health of human beings, returning to religious teachings is the guarantor of the all-round health of the Islamic society. And this divine duty is a suitable cover for the protection of the individual and society

With the conquest of Babylon,Cyrus and the Achaemenid court became acquainted with the structures of Babylonian and Mesopotamian agricultural economics.On the one hand,this structure was based on the rich temples of Babylon,which in addition to the vast agricultural lands belonging to the temples,played an important role in the economy and agriculture of Babylon by providing loans and agricultural inputs to small and large Babylonian farmers.In addition, wealthy Babylonian families competed with the temples of Babylon by setting up private agricultural credit enterprises and lending seeds,cattle,and land.Despite the abundance of wealth and facilities of the temples of Babylon,but with the Achaemenid domination of Babylon,the role and economic power of the temples of Babylon was greatly reduced and instead the role and economic power of the agricultural enterprises of Babylon,especially Egibi and Murašu were greatly increased.But this process eventually stopped and the activities of these enterprises were abruptly ended at the beginning of Xerxes'reign.In this research,the causes of these issues and the policies of the Achaemenids in this regard are analyzed and also the results of these policies are analyzed.The results of this study indicate that the Achaemenids deliberately implemented such a policy in order to consolidate their dominance and the foundations of their authority in Babylon.There is also evidence of the failure of this Achaemenid policy in Babylon and its impact on the unrest and revolts of Babylon in the time of Xerxes.This article has been prepared based on the available evidence of the library and historical and analytical research methods.

gPerhaps the most important cultural change in the Bani Abbas era in the Jabal region, especially in the Nahavand region, is the many changes in beliefs, religious beliefs and the spread of new sects and religions. Clues and evidences show that this region has had a variety of opinions and religious beliefs due to its special geographical location and being on the ancient trade routes and adjacent to the land of Mianrodan and influenced by the special cultural situation of that region. Despite this, some authors of historical books and Islamic sects have firmly commented on the religion of the people of Nahavand and have considered them among the believers of deviant, extreme and extravagant religions.With a descriptive-analytical approach, this article aims to describe the process of the formation and emergence of Khurmadiniyyah, Ismailiyyah and Shia religious sects between 132 and 656 AH in Nahavand region, and how the extreme ideas of similitude and embodiment penetrated among some of examine the followers of Shiism.

The origin of the philosophy of reason and the origin of mysticism is love, and it has always been discussed by experts throughout history, which one is original. In this article, the philosophical and mystical attitude of Imam Khomeini (RA) and Rumi, as well as the historical course of these two categories are examined and discussed. Regarding the historical disagreement from the point of view of these two nobles, we came to the conclusion that from their point of view, both categories They are original and fundamental, and sciences arising from both of these categories are necessary for human happiness. In addition to being a jurist and mujtahid, he was a philosopher familiar with all the foundations of philosophy, and a mystic who reached the goal of the mystics, and Rumi was also a great mystic who was not alien to philosophy, and in his poems, he was one of the supporters of reason, and that is general reason. have been; As he says:The partial intellect led the intellect astray, the palate of the world made the man tastelessMaulavi considers the worldly intellect as the partial intellect and the intellect of the other world as the general intellect and considers the world of intellects as the world after this world. Both Imam and Rumi are unity of existence and they accept the unity of personality of existence and they are of the opinion that the single and infinite existence which is the Supreme Being and all existence and worlds of existence are the manifestation of that single existence. It covers all levels of the world and they believe in the originality of existence

Water is important in the view of architects in Birjand horticultural system, but water (in terms of process, functional and environmental dimensions) can make the audience rise and mobilize psychological pleasure in the horticultural system. In terms of process dimensions, water is present in Birjand horticultural system in different ways. The method of this research is descriptive-analytical, which after analyzing the content, we will analyze the data. The results show that water is one of the main elements in the gardening system in Birjand and is present in the garden in at least three aspects: conceptual, functional and aesthetic. The water of springs and aqueducts has enlivened the gardens of Birjand and by flowing in streams, waterfalls and low slopes, it has made the view of the garden beautiful and its air pleasant. The presence of water in the gardens of Birjand has a hierarchy that can have a significant effect on the consequential (psychological) dimensions of water behavior in the garden system. In other words, the presence of water in the garden has two functional and symbolic functions, that is, from a functional point of view, it irrigates trees and plants and creates freshness in the space. He finds that in fact, it responds to the need to understand its existence. Water is important in the eyes of architects in the garden system of Birjand. And process and functional dimensions have a significant effect on the consequential (psychological) dimensions of water behavior in the Birjand gardening system.

One of the shortcomings in the subject of hadith and narration is the lack of sufficient information about the historical course of hadiths. Knowledge of the historical evidence of hadiths and whether hadiths existed in Islamic sources in the early centuries can help assess the validity of hadiths. Different Islamic sects have shown special attention to the hadiths of the Infallibles. Among mystics, they have also addressed this issue and in their works, while referring to the hadiths of the Infallibles (AS), they have based their foundations on this basis. Muslim mystics have their own principles in dealing with hadith. The difference between their basis and other Islamic sects has sometimes caused mystics to be attributed to forgery and distortion of hadiths. Paying attention to the historical course of hadiths by mystics with scientific methods can be a way to understand their rules and principles in dealing with hadiths. This research has examined the historical course of seven hadiths considered by Muslim mystics in one hundred and ten mystical sources. An attempt has been made to quantitatively and qualitatively analyze the historical course and frequency of these hadiths using modern research methods. Research findings show that some mystical hadiths were few in number in the early centuries and have been favored by mystics in recent centuries. However, some hadiths have appeared in mystical works since the beginning of Islam.

Malek Mahmoud Sistani (Kiani) is one of the princes of Sistan who reached Mashhad in 1135 AH/ 1722 AD following the domination of Mahmoud Qaljaei over Isfahan. In order to gain legitimacy, he traces the roots of his family to the Saffarid dynasty and through them to the Sassanids, and then to the ancient and mythical Kianians through their lineage; A claim that was almost accepted at that time. The present study is dedicated to criticizing the authenticity of this claim and also determining the date of application of the title “property” to this family. The research question is presented as follows: what were the factors and reasons for attributing King Mahmoud Sistani to the Sassanids and Kianians? In response, the hypothesis was stated that the mythical or historical roots of the presence of the Kiani kings and the heroes of the Shahnameh in the Sistan region, and the existence of historical sources in confirmation of this issue, have given rise to such an idea. The research findings, which are based on the description and analysis of data and the application of historical research methods, indicate that the genealogy of this family has been supported and sometimes questioned by various historical sources over the years. Paying attention to the non-attribution of the Sassanids to the Kianians based on post-Saffavid sources makes it clear that this claim can be discussed until attributed to the Sassanids.

Uncertain state of borders between the two countries, clashes between border tribes from the border of Azerbaijan to Khuzestan and the support of Iranian princes to some of their chiefs, the issue of citizenship of some border tribes and the problems caused by their summer and winter, Iranian and Ottoman refugees, violent and insulting Ottoman behavior With Iranian pilgrims, Iranian-Ottoman trade issues, the ambiguous political situation in Kurdistan, and Kurdish issues, which are considered major issues in the region. Kurdish tribes sometimes caused chaos and unrest in the border areas. The Iranian Kurds were all at war with the Ottoman Kurds, killing travelers passing through their territory and looting their property. The Ottoman government also always had major problems with the Kurds of its country. In the nineteenth century, with the beginning of the weakening period of the Ottomans, we witnessed numerous Kurdish uprisings against the Ottoman government. The interference of the Russian and British governments in the relations between Iran and the Ottoman Empire was also influential, in the form of an alliance with one government against the other.