TARIKH
Year:2009 | Volume:3 | Issue:11|Papers Count:9

Thus because eschatology is related and linked to the unseen and human ignore future, always has been the most important human concerns and the most arguable religious teachings. Based on Quranic teachings, all Prophets have had good news to heaven and happiness and have frightened all his followers of Divine Retribution and have warned them from rebellion and bad deeds and the philosophy of Prophecy was warn and the good news and God's ultimatum to the people, so that in the day of resurrection, is not left excuses against the Divine Blessing and Love. According to some such doctrine, Musa Ibn Umran, the great Prophet of God should warn his followers toward their future and the resurrection debate among Jews like other religions, from the very beginning of his Prophet hood, has had been raised, but most religious scholars asserted that Jews do not clearly believe in the hereafter and the Day of Judgment and know their punishment and reward actions in this world and the belief in resurrection is no longer old like their other beliefs. Religions scientists say that the belief in heaven and hell and the Day of Judgment has not been raised in the Torah and this opinion has the effect of the Zoroastrian religion. It seems that the most important and the first sources describe the resurrection belief in Jewish sources, is the book of Talmud. The book Talmud states that the Resurrection is part of the faith principles of Jewish. A group of Jewish sect called Sadoqiyan has been believed to the destruction of soul and body also whether this resurrection includes all human beings, or some segments of the population is included, is the difference between Jewish scientists.This set of discussions and questions about the course of eschatology history from the perspective of Jewish has been investigated in detail, in this article and also to discuss fitness, the Quran's position has been expressed on eschatology in Judaism.

Sheikh Ebrahim was fourth spiritual director (Morshed) of Safavid's mystical path (Tarighat) that was leader of Ardebil's monastery (Khaneghah) for 21 years.At the same time, Timurids and Qara quyunlus ruled in Iran and Anatolia, and as well Ottomans tried to conquest lands that Timur Gurkani had separated them.At this condition, Sheikh Ebrahim could be to send his fame and reputation by spiritual power and gifts, to far region and he could go even a head of his ancestors on this line. At this period that there was war and competition between Qara quyunlus and Timurids in Iran and unstable condition prevailed upon Anatolia, he could attract many of people to Ardebil's monastry by avoiding from military actions and organizing of his advertising methods, and to provide field for new activity Sheikh Joneyd.

Undoubtedly, the advance of a conqueror man like Nader Shah Afshar in the Middle of 12th century (A.H.) was required for iran. The disturbed situation of country was by the way that Russia and Turkish divided northwest and west of country together and central parts of Iran were in the hand of Ghalzaii Afghans. Nader advented in these situation and did all expectations that an Iranian person had.Bringing peace, security and suppress of interior claimants, extending country to natural and political frontiers like the end of Safavieh's period and even though farther up expectation India conquest but no advantage because Nader did many good actions but destroyed them with some of his actions.But how was the social, political and economical situations of Kerman in Nadershah period ? Nader traveled twice to Kerman in his kingship's period. His first trip was before his attack to Ghandehar and forced Kermanian to gathering equipments and made ready his passing way to Ghandehar but in local and public sources no one paid attention to this point much.Examples of these pressures were like order for making chains to pass Nader's army from Hirmand river that if Kermanian had no animals, themselves should take these equipments to the Hirmand. All required, equipment’s and the most important thing and mean money as tax received from Kermanian too.The second and last Nader's trip to Kerman, was before his dead.Nader who was in torture from physical and mental points of view in last days of his life, changed self-persecute to inhumanity (man- persecuting) and did frightening calamitous in kerman that unfortunately count historians like Mirza Mehdi Khan Ester Abadi or Kazem Marvi never pointed to this event. Making minaret from victims' skulls, calamitous killing of deputy-governor and harbor's master by vain excuses and then high taxes for Kermarnian, forced then to sell their sons and daughters to the tartar soldiers of Nader's army and Turkoman merchants for paying taxes.

The main focus of the writers of the beforehand study, without ignoring other reasons of Persians' downfall in the Mongol Invasion, has been studying psychological elements of this defeat. We believe that Sultan Muhammad and consequently Iranians were afflicted with a kind of acquired insolvency and breakdown. Thus, primarily, the progression of Sultan Muhammad's ever-increasing power is collected, in detail, which would be used as a psychological background for people's surrender and acceptance of defeat. In the process of Sultan's overall submission to Genghis and the Mongols, it is acceptable that some factors such as Turkan Khatoon's influence on her son, superstitions, accusing extremists, who were against the invasion of Baghdad and the caliphate, of rebellion, reduction of validity and legitimacy of religion, people's discontent of him and his agents in different regions, drawbacks of ostracism, and punishment of influential clerics, clarify the defeat. But, any of these elements, and all of them as a collection, was the existing factors of all Iranian monarchies; what happened to the King, Iran, and the Iranians during the Mongol Invasion is of another kind. Historical documentation presents evidences of the king's ineffectual behavior.His escape and circumvention from the Mongols was strengthening their courage and transferring his potential fear to Iranians. The end result of this severe fear was an acquired feebleness which refuted any effort in obtaining the desired result. The mingling of this incapacity with fatalism, which the king and the nobility commonly promoted it, brought about the most ominous defeat, which in Bin Asir's viewpoint, no other nation will experience the same failure till the end of history.

The abundant disorganization of Iran society during the last years of 13th century ( counted according to solar calendar) made a chaotic situation in such a way that the Coup-d’etat of 3rd of Esfand, 1299 accompanied by empowering of Seyed Zia’s government and the emergence of Rezakhan made lots of people hopeful that a new way had been found to overcome all the problems but stubbornness and sole contending of Rezakhan who was supported and led by the English people became the leaven of anxiety despite the presence of some positive effects. Rezakhan followed some programs in order to get overall domination on Iran and distinction of Qajar dynasty, among them were changing of Constitutional Law and bringing Republic to Iran, in case after being selected as a president, the Republic could be set aside for another excuse and he became the one with absolute power. Also England which lost the contract of Vosugh 1919, searched certainty of overall domination aim in Iran through supporting Razakhan. Although the Republic of Rezakhan was proposed by widespread publicity and clamor, it arose the objection of some groups of political open minded men, the clergy men and the people. Mirzadeh Eshghi, the young poet and revolutionist journalist who was considered as one of the fruits of Constitutionalism tree of Iranians was among the protesters who toke a serious position against Rezakhan in his articles, lectures and versifications and was eventually assassinated by Rezakhan’s agents. The martyrdom of Eshghi and its effect on public thought was one of the factors of Rezakhan’s connivance from Republic.

Qur’an words and its phrases made by God Almighty have sent down by Gabriel to the Holy Prophet so that humans find the right path of life and by obeying of Qur’an commandments reach the felicity world and hereafter. But since this scripture in his descending, has been sent down from "the vicinity of God" to among of humans who are residents on the earth, it has been made in humanity form to be understandable by human. It is obvious that this kind of texts needs to be explained and interpreted and on the basis of Divine command, this matter has been on the responsibility of the Prophet. So God says:"And We have sent down unto thee (also) the Message; that thou maybes’ explain clearly to men what is sent for them, and that they may give thought."This caused the Prophet from the early period of descending of Qur’an, to explain and interpret some verses of Qur'an to some revelation scribes and companions of Prophet were acting to the writing of explanations in margins of Mushaf and this established a new kind of Qur’an writing that is now known with the name of "Writing on the sidelines of the Qur'an". The writing on the margin of the Quran stated from the early period of Islam and it still continues. With the improvement of edit technology, this has been taken a new situation and the most common type that can be found in the edition of translator Qur'an. But the Qur’an scholars haven't confined to the translation of Qur’an text and acted to the translation of vocabularies, causes of verses descending, interpreting of vocabularies, and verses, and the other related information.This paper which has been taken from the proposal of "Translator Qur'an" has examined and researched the history of Qur’an researches and has studied and reviewed the type of writing on the margin of the Quran and its characteristics.

The Science history is not separable from political, social, economical and cultural history. After first victories, according to recommendation and emphasis of Islam about obtaining education and Knowledge from every one and every where, Muslims translated and quoted sciences from different languages to Arabic powerfully from second and third hegira centuries in Daryl hakamah and the other Islamic scientific centers: And this process continued until fourth century and first middle of fifth century. Greece was the main source of wisdom sciences that entered into Islam.Haroon and Mamoun appointed many translators for translating of books in different fields of common sciences and Knowledge in Daryl hekamah. Muslim scientists searched about other countries works and pondered on them and created excellent works which later were translated into Latin, Hebrew and other languages. There for, Muslims retained Greek Knowledge in middle ages and added many things to them and played an important role on scientific development of west in recent centuries.

When Study Sources of Sassanid Period, We understand that Women had Legal Character. According of Avesta, Women and man Were Equal. in this book , When to Come Name of Man, also to come Name of Women, and when man to Praise, also Women to Praise. Father Couldn’t to Enforce his daughter that guardianship From Person. At the time of married asked opinion of girl and Father she to marriage but girl could married contrary to opinion of her father and directory of Family Couldn’t to Enforce her Father. if husband died, Mother or Kadbanw could became director of Family and obtain in heritance. Girls and Women could to Engage in Economic Works and when be Need independent and without Need of director to participate in court and could to testify.

With the triumph of mordad 28th 1332 coup d’état, one of the main concerns of the coup d’état’s government was the way of dealing with Mosadegh. The fallen prime minister of Iran. Since Pahlavi`s regime saw any delay in Mosadegh’s trial against his existence, decided to exclude the national movement of Iran and its proponents from political field of the country by trial and then convicting Mosadegh. For this purpose, the regime held on military courts. Mosadegh considered folding of an open court as an opportunity for defending himself and the national movement of Iran and challenging the coup d’état’s regime and its foreign supporters. The trial Mosadegh and his friends in the military court and his reaction and the reaction of his proponents is the subject this research.