Cultural History Studies (Pejuhesh Nameh Anjoman-e Iraniye Tarikh)
Year:2010 | Volume:1 | Issue:3|Papers Count:5

With regard to their common roots, Turkmans and Qajar’s had intimate cooperation between themselves during the beginning of the Qajar’s era. Various tribes of Turkamans played important roles in the coming of the Qujars into power. Agha Muhammad khan Qajar though in the beginning of his coming to power took much advantage of the Turkamans for the solidarity and consolidation of his ruling but could not put up with them in the long run. Consequently, he took up arms against the Turkamans. Some on antagonistic approach brought about deep - rooted hatred and enmity between the two tribes, and this conflict continued till the end of Qajar’s reign. The battles fought between the two powers made the central government lose an effective and powerful control over the Turkmens’ territories and ultimately the central government gradually lost control over the said lands.

After domination over Egypt in (358 A. H, despite the general policy of religious tolerance, Fatimids attempted to preach Isma‘ili’s beliefs in this territory. Fatimid Caliphs' religious policies to preach and spread the Isma‘ili’s beliefs in Egypt, could be considered in two different periods: the period of authority (358- 427 A. H.) and the period of weakness (427-567 A. H.). This research attempts to explicate the religious policies of the Fatimids in the period of political authority, and analyses the efforts of the Fatimid Caliphs for preaching and spreading Isma‘ili’s sect religion in Egypt. In this period, despite the efforts to spread Isma‘ili’s beliefs among people of Egypt, the policy of tolerance towards the followers of other religions, aborted these efforts.

Although the history of philosophy is a rather new discipline, the subjects and concepts of it has long been a subject of interest for philosophers and scholars. In this respect, the theoretical philosophy of history is by far older than the history of philosophy itself and almost all religions, sects and schools of thought have expressed their own views on the whole essence of human history in various ways.One of the Islamic sects whose philosophical motions have some solid bases is the Ismailids (Ismailians), whose activities are divided into two epochs the new invitation and the old invitation. Since each historical theoretical philosophy attempts to answer three questions on history; that is, the way, the incentive or impetus and the goal, the present article attempts to answer these three questions from the vantage point of the Ismailids (the last invitation). The present study has come to this basic conclusion that according to Ismailids history defines the religious and ideological identity of man, the impetus for history is science, cognition and understanding, and the major bulk of history has passed in the past and the end of the world is rapidly approaching.

Although the Abbsid movement of the second century (A.H.) has been a major event in the gravity center of Islamic historical studies, and has attracted the attention of many scholars of early Islamic history, there are still unclear points on this uprising which need to be more clarified. One of the problems which have not received a convincing answer to date, is: How could Marwan ibn Muhammad-who himself had been caught in the web of problems-indentify Abbasid imam, Ibrahim, betray him and arrest him just alittle before the final victory of the abbasids.To respond the aforementioned question, the author has attempted to found his achievements on the following hypotheses: Firstly, the Abbasids' activities were based upon the tribal foundations in favour of Yamanids in Khurasan. Secondly, the Abbasids' disfavor for the mudarids paved the way for their suspicion towards Abbasids and finally, the revealed secret of Abbasid Imam was a result of the competitions between the Yamanids and the Mudarids in Khurasan where Abbasids could not solve the problems in favour of themselves. Therefore, the first victim of the above-mentioned rivalries was Imam Ibrahim whom was caught in the claws of the last Umayyad caliph by the treachery of a Mudari's element who had penetrated into the Abbasids' movement.

The Timurid’s relationship with Mongols is one of the rarest kinds of relationship among the Islamic governments ruling Iran. Since toppling down of the Abbasid caliphs this was the first time that an Islamic government had based its legitimacy on its rightfulness which was originating from an atheist government. This sort of relationship made it unimaginable or impossible for the Timurid government, even when it was powerful, to attack Joghatay’s lands and to topple down Joghatay rulers. On the other hand, the Timurids were welcome to Mongol’s camps due to some necessities originating from military deficiencies. Hence, where there was a chance, Mongols attempted to regain the land lost to the Timurids. Consequently, the Timurids tried, using various diplomacies to preserve their situation when facing Mongols.This article is an endeavor to study the aims, purpose and the kind of relationship existing between the Timurids and the Joghatay Mongols.