MOSKUYA
Year:2011 | Volume:5 | Issue:15|Papers Count:10

Modernization and Reforms emerged in Iran from Qajar era by the government as reforms from the top. But it failed because of various reasons and above all due to Qajar autocracy and authoritarianism. With the establishment of a constitutional system, press release and political parties were taken into account by constitutionalists and became one of the major issues and this led to the obliviousness of the reform. Moreover, the political social crisis in constitutional era and problems resulting from occupancy of Iran in World War I prevented the continuation of modernization and economic reform.After the 1920 coup, the idea of necessity of "modernization" and "authoritarianism" was raised again, but because of the extensive and comprehensive concept of "modernization" in the period in question, various political factions offered varied and different approaches regarding the modernization priorities; the reflected ideas can be seen in the press of that era. Considering the review and analysis of some of the publications in the years 1921 1925 in this article, their views about modernization, authoritarianism and its obstacles will be examined.

Badrood is one of the cities of Natanz. Natanz is a city of Isfahan. Badrood have a hot and dry climate because of location in the edges of the central desert of Iran. In some of historical and geographical books are written many names for Badrood such as: Baz, Bad, Badafshan, Deiregachin. Meanwhile this city have been located between Rey and Isfahan.Badrood is a historical city because It has many results like Phahlavi language. This language is very similar to Sassanid's language. In the way historical places like castles and glacier gabry have been destroyed. On the other hand, Badrood's most well-known places are like: Nughe bath, Adineh mosque and castle of Kahar Shahi. The holy tombs of Agha Ali Abbass and Muhammad are located around this city. These buildings have unique architectures in Iran and Middle East.

Qajars period is one of the important period in Iran’s history because in this period important and different events had happened in Iran and world history. In this period Iranians became familiar with new western new civilization through travels to the West. and were amazed in contact with its developments. This research answers to this question: How have been described the western governmental systems in Iranians itineraries of Qajars era and having what characteristics?Modern civil structures, new political systems such as «constitutional monarchy» and «republic» and new social and political concepts such as «law», «freedom», «election», «assembly» and…was the first signs of modern civilization that attracted Iranians attention. They wanted to compare these systems with Iranian political systems. And were amazed in contact with western democratic developments and found their society backward in comparison to it and conveyed the results of their seeing, amazement and wandering in meeting western civilization in the figure of itineraries into Iran. Based on this understandings and descriptions we can see many differences between dictatorship monarchy system dominant on Iran in Qajar era and western democratic system. Iranians familiarity with modern civilization provided priority of taking some manifestations of western civilization.

Abul Hassan Mirza the Shaykhurrais of Qajars a scholar from Naserid and Muzaffarid periods has less been attended and studied by researchers.Though attributed to the royal family, he had no contribution in power and was a stubborn opponent of Qajars' tyrannical government. Opposing Nasir-ud-Dinshah's government, he lived in Ottoman's territory. for a time. He paid special interest in the politics of Islamic unity and in accordance with it, he wrote a treatise by the name of Unity of Islam. It was the best one written in Persian with suggestions about religious reforms. In this treatise Shaykh discusses about unimproved Iran and its backword movement . Despite very close cooperation with Islamic union , he was a staunch defender of the Shiite fundamental principles. In the beginning of this research Abul-Hassan Mirza biography is addressed in brief and then his travels to Istanbul and collaboration with Islam Union association and Iranian scholars resident in Istanbul are studied. In addition, his treatise, Unity of Islam, and his thoughts are investigated and finally the conclusion is proposed.

Among the ways Abbasids (132-656 AH) used to control their opponents and obtain supporters for caliphate system was to marry with other families according to policy demands of Caliphate system. Abbasid Ma'mun (198-218 BC), followed this policy more often than other Abbasid Caliphs. Marriage of Omme Habibe with Ali Ibne Mousa al-Reza(PBUH) following his appointment to crown prince position, marriage of Omme Fazl, daughter of Ma'mun with Imam Javad(PBUH) after martyrdom of Imam Reza(PBUH) and marriage of Puran, Hassan Ibne Sahl' s daughter with Ma'mun after Fazl Ibne Sahl murder are among the marriages were taken place during Ma'mun Caliphate era. The present study aims to investigate the relationship between Ma'mun and the Iranians and Alavis (ahle Beit (PBUH)) with taking a look at these marriages which were undertaken based-on Ma'mun's trick and policy.

Over years al, Tabari's Tarikh al-rusul wa-al-muluk and Ibn al-Athir's al-Kamel fi al-Tarikh, known as two major sources for appreciation of the periods of the Islamic history,are used today. Since Ibne Athir relied heavily and considerably on Tarikh-e- Tabari in compiling Alkamel until 302A.H,it has been a consistent controversy among scholars on style of writing, method of histography, and references used by him. Therefore, this paper aimes at comparing and contrasting the histography of these two books in terms of reporting the allegiance of Imam Ali (PBE) with Aboubakr (the first calif) Ibn al-Athir's approach in al-Kamel fi al-Tarikh fi Tarikh is synthetic and chronological and Tabari s is reportic and chronological.

Pazand is the transcription of Pahlavi text in the Avestan script, and in the later period in the Persian alphabet. As there were some difficulties in Pahlavi script, some of the scientists such as Nairyosang , who is one of the most important Pazand writers, has rewritten many Pahlavi texts to the Avestan script. In this paper a short history of Pazand writing is presented, then we have chosen the questions number 30th and 31th of the Pazand text of Mainyo i xard , then we ve compared it with the equal Pahlavi text.

Manichaean Sogdian literature has a specific beauty in Iranian rich and vast literature. The story of Two Snakes is a beautiful parable that explains a Gnostic thought in Manichaeism in a simple way and expressing two snakes, one heavy burden , the other light burden of material joinings. This thought spreads little by little and creates gnostic literature in the history of religions of ancient Iran.Collecting of some parts about the survey of Manichaean gnosis in sogdiana began among the old Sogdian texts gained in the history of Sogdiana.In this research, the parable of Two Snakes from Manichaean Sogdian stories (MSP) has been Surveyed two snakes, one heavy burden (attached to material joinings) and the other light burden (sepatated from material joinings).This paper tries to survey a litrary and gnostic work of this collection of stories- the parable of two snakes (b202 to 136b) among the extant Written works of Manichaean sogdiana.