JOURNAL OF HUMANITIES
Year:2005 | Volume:15 | Issue:53|Papers Count:9

After the formation of Abbasid state (132 Hijri), there were a series of Hassanid's uprisings (sons of Hassan) against Abbasid state that lasted up to the 90's of the second century Hijri Ghamari. Some of the reasons of these uprisings in Hassanid's view were rooted in the Caliphate. From their point of view, firstly being Alavi (related to Imam Ali's Family) and secondly being relative to the Prophet were the conditions of getting hold of Caliphate. As a result, they were calling Abbasid as usurpers of Caliphate. On the contrary, in order to prove their rights, Abbasids were referring to some issues such as cousin succession and etc. The present paper attempts to analyze Abbasid and Hassanid' s viewpoints regarding the legitimacy of the caliphate.      

Regarding the Islamic teaching including Quran verses and the Prophet's and deeds and his attempt to elucidate woman's status in family, society and their rights, it was expected that this situation in the next eras to be kept. But despite this expectation, after the prophet's death, the trend turned and finally a negative view toward woman developed including a belief that emphasized on woman' s isolation and segregation. One of the main reasons of the transition of woman status was the consequences of the extensive Moslem conquests. In this paper, first of all, the Prophet's deeds and sayings regarding the advancement of the woman's spiritual and social status will be sketched. This will include witnesses and various documents that prove the advancement of woman status in the new born Islamic society. Then the decline of woman dignity will be addressed. However, among the many causes, the Moslem's victories and their negative effects including the foreign cultural influence and appearing moral corruptions in the society will be pinpointed.    

The massive conversion of Turkish tribes to Islam in 4thHQ (Hijri)/10th A. D. brought about immigration and institution of numerous Turkish tribes in the Islamic world. Consequently, establishing Turkish governments such as Ghaznavid and Saljooghis, and their backing of the Caliphate's center, set off the new movement of aggression in the Islamic world. This was however made by the Turkish warriors after a long cessation of battle in the Islamic world. The increase of tribal immigrations and little equipments made the Saljooghi's rulers in order to make living for their tribes to move to the Byzantine's territory in the east of Anatolia. Consequently, Byzantine's kingdom recruited a large army to face the new Moslem attacks. This crucial battle occurred in a place called Malazgerd in 464 Hijri/1071 A. D. Due to their strong faith and unity, the Saljooghi's armies, despite their small number of army, could conquer the great Byzantine's army. This conquest caused the Turks to expand their territory and to gradually occupy Anatolia. Therefore in order to gain political and religious power to prevent this sort of attacks, the Christian world attempted to convert all European residents Christianity. This was however due to the fact that these tribes were recently united and could be dispersed quickly in the risk of population boom and lack of resources. As a result, they sought out the excuse of the Moslems' occupation of sacred Christian places and commenced the Crusades.      

Mohammad Sadegh, the Marvi historian, as a cultural and political character in the first half of Ghajari dynasty was considered as the Iran's contemporary historian. This was however, beside his order diplomatic careers, counseling and management of Homauun's office. Although, in Fathalishah's palace so many other historians were living, he was assigned by Shah as an official historian. However, he was regarded as the official historian and after his death his career was transferred to his son. Marvi historian was born in Marv. He started his education in his hometown, Mashhad, and then continued his education in Karbala and Najaf. He could enjoy learning Farsi literature and poetry with Ostad Soleiman Sabahi. He also got acquaintance with Fathalikhan Sabahi Kashani and with his help and his friend's, Muhammad Hossein Khan Marvi (son of Beiramalikhan Ghajar) who was also highly ranked in Fathalikhan's palace, he could be elected as the official secretary. It was due to his intelligence and insight that he was elected as historian, besides he started writing Jahanara history book. Marvi historian had a very great desire for poetry and literature and had written several books on literal and political issues. He wrote Jahanara book in several successive years, though he had decided to write one volume of the book every ten years. His first volume included the history of Pirshah Aghmuhammad Khan up to the year 1220 Hijri and second volume starts from the year 1220 Hijri to 1230 Hijri. Due to his multiple careers, the next volumes were not written and the second volume was never published. However these two volumes of Jahanara history book were succession to the Iranian history recordings from Safavid, Afsharid and Zandis and had a great effect on the historians of the Ghajari era. Although bias can be found in these books, the contemporary historians can use them for understanding the conditions of those eras.      

The caliph Omar was killed in the year Hijri (644A.D) and othman and Othman succeeded him. The main reason for this event was dissatisfaction of the Arab elite of the economic program of the second caliph. Very little research has been conducted on this issue especially in Persian language. In order to clarify this issue, some points should be studied, the socioeconomical program of Omar especially regarding his program for land, his will, the cause of the economical advancement of the bourgeois after the Caliph death, and the speculations regarding his death.      

Jats were living in the south of Indian Subcontinent and the sind land. Their skill and experience in navigation, trading, and maritime battles made them come to the Persian Gulf and Zangbar's coasts. Being called as low caste people, caused most of them to convert to Islam. Moslem's fast conquests in sind, were all based on Jats' cooperation. From then on, their numbers increased in Iran and Iraq. They not only participated in the Moslem's armies, but also in many revolts. Also in the Indian Subcontinent, the non-Moslem Jats were always picking fights with Moslem governors. Strictness on some of the Mongolian Sultans made Jats united and they change from ~rival group to a united population that had a mass participation in revolting against the Eastern Indian Company. Finally, England could gradually isolate them by getting heavy taxes from them.      

This paper is trying to offer some document which contain some valuable data about the struggles between Habib Allah Khan Ghavam Al-Molk and Esmail Khan solat Al-Doleh Ghashghaee. Due to the nature of these documents, a full grasp of the social and political conditions of this era essential. Therefore first of all the background, authority and influence of Ghavam Al-Molk Shirazi in Fars will be portrayed, and then the rise fall eras of Habbib Allah Khan Ghavam Al-Molk in his political life will be pinpointed. Finally the main issue of the current paper, the motives and causes of the struggles between these two political men will be analyzed.      

In the ninth and tenth century Shiism was selected as the official religion of Dakan by some of the Muslim governors' families. These loyal families were branches of Bahmanian which were the first independent Muslim government in the south of India. The Bahrnanian were unsparingly supporting Sadat (The prophet's family offspring) and the Shiites. The ninth Sultan of this dynasty, Ahmad Shah Vail (825-539), chose Shiism as his religion and supported many of the Shiite scientists and politicians in his governing territory. In this era and before that many Shiites and Sadats migrated from Iraq, Iran, and other Islamic territories to Dakan. Some of them such as Sadr o Al-Sharif Samarghandi, Mir Fazllollah Anjavi Shirazi, Sheikh Azari and Mohammad Gavan were given political and official positions. However, these were the preconditions set up in Bahmanian period for Shiism to be the official religion. This paper is an attempt to analyze the Shiite's condition in this era and their relations with the Bahmanian Sultans. Also this study tries to analyze the first signs of the advent of Shiism in Dakan.