JOURNAL OF HISTORICAL STUDIES OF ISLAM
Year:2017 | Volume:9 | Issue:32 |Papers Count:7

By the victory of Constitutional Revolution in Iran, royalists of Maku backed Mohammad-Ali Shah and began to confront with the new political system and its institutions. Also, liberals of Khoy formed the Mojahid groups and started to encounter the royalists of Maku to defend the gains of the revolution. The outcome of these conflicts appeared in the form of wars and massacres between the two parties. This descriptive analytical study has shed some light on the reasons, results, and the related issues leading to triggering of conflicts between the Constitutionalists of Khoy and despots of Maku.Findings indicate that differences in intellectual tendency and origin and social class of the royalists of Maku with the Constitutionalists of Khoy had an important role in conflicts between them. Also these conflicts were the reflection of opposition between the despots and constitutionalists in other areas of Iran.

Berber warriors had played an important role in revitalizing the Umayyad since the reign of Abdulrahman Daakhil up to the caliphate era (755-788 AD). Due to their military features and capabilities, Berbers always had a prominent position in all of Umayyad era and therefore, some of them were able to become commanders of Umayyad Army. Leaders and caliphs of Andalusia were assisted by Berbers to suppress the rebellions; however, the monopoly and Arabism of Umayyad rulers led to disputes between these two allies which continued until the last days of the Umayyad era, causing a variety of religious, political, and tribal riots by the Berbers.The present paper aims to explore the political and military relationships of the Berbers with the Umayyad of Andalusia. It attempts to present a realistic picture of Berbers’ political and military relationships with the Umayyad rulers of Andalusia. This objective is achieved only through describing and analyzing the events. It can be said that Berbers’ political and military ties with Umayyad rulers were related to the strength of the rulers and the interests of the barbarians.

As his last unifying effort, Nadir Shah Afshar’s ecumenical congress in Najaf 1156A.H./1743A.D. was held to make a change in the socio-religious system of Iran and Ottoman relationship. Although several studies have been carried out regarding this congress in Persian academic literature, this paper accomplishes a careful study, based on analytic method, on a counter-narrative of Najaf Congress which based on the observations of an eminent member and representative of Baghdad’s governor, known as Shaykh Abdullah Suwaidi. On this basis, we will describe various aspects of socio-religious policies of Nadir and Iraq in the middle of eighteenth century, which maintains the emerging of Salafi thought among scholars and Muslim thinkers of the time.

During Sheikh Heidar Safavid era a typical red hat emerged and was used by political-religious system followers. This red hat became a symbol of the system. This symbolic hat survived the Safavid government, and the people who used the hat were called Qizilbash. The word “Qizilbash” up to contemporary period has different concepts and meanings in different regions of Safavid, Ottoman and Uzbak governments. This concept was different in various regions and eras. Regarding the importance of the precise concept of Qizilbash in different historical contexts, the aim of this study is to determine the meaning of the word “Qizilbash” in various regions and periods using historical references as well as three political-geographical regions historiographical references.

Political, religious and economic factors play an important role in the development and creation of various species of architecture and urban elements in a certain time. Development and prosperity of the city of Kermanshah as an important city for central government in the Qajar era began with the reign of Mohammad Ali Mirza Dolatshahand completed by his son Emad al Doleh. According to the writings of travelers and historians in this period, prosperity of Kermanshah is the result of appropriate measures taken by these Qajarian princes. This issue indicates the importance of the subject, and since so far there has been no comprehensive study on the development of Kermanshah during the Qajar era, this research intends to study economic, political and religious factors in this context. The results show that locating the organized structure of theBazzar, the governmental citadel, Jameh Mosque as well as the main square of the city beside each other, and in association with the adjacent neighborhoods, formed the main elements of the city of Kermanshah in Qajar era. In the meantime, the role of the Bazzar and customs office as the most important factor in the development of the city is so essential in comparison to other factors. In addition to the aforementioned political and economic factors, mosques, Takaya and the road for holy shrines had an important role in forming neighborhoods and strengthening their relationships with the Bazzar and governmental citadel. Other factors such as Abshooran River, mountains in north and south of the city and vast plains in east and west, have been effective in the development of the city of Kermanshah in Qajar era.

During the reign of Mozaffar ad-Din Shah Qajar in Persia, with expanding of freedom of thought and seeking advancement, the new schools (Madrasa), one after the other, were opened in Tehran and also in the other cities such as Tabriz. There were only a few special schools that paid attention to art and industry beside theoretical education. The art of carpet weaving reached its peak at the Islam School, one of the most important of those special schools in Tehran. Today there is a pair of the Islam School’s hand-knotted carpets in the collection of Iran Carpet Museum. This paper has studied and analyzed the documents and books of the Qajar era through a historical research method to find the status of carpet weaving in this school and its consequences. The findings of this paper showed that the Islam School was founded in 1899 by Mirza Sayyad Mohammad Tabatabai, one of the leaders of the Iranian Constitutional Revolution, to firm the bases of the new schools and also to guarantee their continuation. The founder and authorities of the Islam School who were from the most famous intellectuals and alternative thinkers of the time, purposefully brought the art of carpet weaving to the school to train the students in both fields of science and industry. Within less than two years, the carpets of this school reached the high quality and fineness so that they became the carpets of the royal court and then were sent to other countries as a gift in international affairs. However, with uprising of Iranian Constitutional Revolution and the more involvement of Tabatabai and his friends in the world of politics, the Islam School and its carpet weaving were marginalized and fallen into a decline.

After establishing their rule, the Abbasids tried to employ the skills and experiences of the people who lived in their territory. In these circumstances, there were some non-Muslims who made a treaty with the Islamic state under the title of Ahl al-Dimma, and were able play a role in the Abbasid Caliphate by their skills. Are there any obstacles for Abbasids to employ them for the administrative affairs? How could they resolve the obstacles? The Findings of the current research, which uses a descriptive and analytic method show that although the objects of the Islamic scholars for employing Dhimmis in administrative sections was in contradiction with the caliphate practical needs, the Abbasid caliphs ignored the scholars’ opinions and tried to employ them for benefitting from their skills and taking the political scene out of the hands of the scholars.