JOURNAL OF HISTORICAL RESEARCHES OF IRAN AND ISLAM
Year:2014 | Volume:7 | Issue:13 |Papers Count:9

Imamate of Shiism and its difference is the basic issue. Qaraamate as a recognized branch of the Ismaili Imamat of Muhammad bin Ismail on believing, the grandson of Imam Jafar Sadiq (AS) was formed. Supporters of Imam Muhammad bin Ismail (Mobarkyhe), after his deathm, were split into two groups: Meanwhile, the death of Muhammad ibn Ismail batch deny him the seventh and last Imam, the Mahdi and the End Time or vice olleazm be considered. This group the ancestors of Qaraamate are considered and other minority groups to accept the death of Muhammad ibn Ismail, Imamat series on children and the current seed, he knew, were manifested in the Egyptian Fatimid Imams. Announcing the advent of Mahdi Obaidullah dispute over its leadership and Imamat Ismaili movement was intensified Separation from the body of the Fatimid Ismaili old Invite (daa'wate qhadim) and Qaraamate insisted. Policy changes separatist Ramtrh Qarmat fundamental question that intellectual foundations Qarmatiyan What about Imam changed? Furthermore, fundamentals imamate legitimacy Qarmatiyan what? In order to answer these questions with appropriate assumptions for plans with a descriptive analysis based on hypothesis testing library books will be achieved.

Danishmend or Danishmendid was a Turkmen dynastywho-along with the growing power of the Great Seljuks in the second half of the 5th century A. H. supported by the rulers of the state-in some regions was Anatolian power. The dynasty of captured areas such as Sivas, Tokat, Abolostayn, Niksar, Malatyaand. . . The power of the state as a competitor in another neighborhood branches Seljuks (Seljuks of Rum), were created. Reflecting on the resources of the dynasty who have to speak (the Persian, Arabic, English and Turkish) can be downloaded from the First Local Government, with other names such as Danishmendyan, Al-Danishmendyan … , also named. Second, the same sources and ideas on how the government and the rise time is very inconsistent. This paper is the first to introduce Danishmendid dynasty and how their power in Anatolian region, and then analyzes the relations between the dynasty to pay for their neighbors.

The Shiite religious rituals for a period of two centuries were held through the support and backing of the Safavid government. However, the consequences of holding these rituals have not been examined and investigated as expected. The historical researches have mostly considered the manner of holding these rituals. The present study attempts to deal with the results of holding these ceremonies in this historic era which might shed some light on processes of holding these rituals. The consequences are investigated from three main perspectives: "political consequences", "religious and cultural consequences", and "social consequences". It must be stated that holding these religious Shiite rituals in domain of the Safavids led to the political independence of them and increased their legitimacy. This also boosted power of these rituals and affected their quality and quantity. However, the spread of religious rituals led to their entrance into the general culture of the society. It also helped the use of figures of speech and rhetorical devices in the rituals which intensified the rhetorical tensions among the sects.

Mlkshah Seljuk commissioned a group of scholars making up to write a book on statecraft He aims to strengthen the state's administrative and political behavior of the people who write policies and compilation of Nizam al-Mulk was highlighted and choose the Was partially Seljuk Sultan said: I have this book on their Imam would. go by the book's structure and spirit of the Seljuk rule, and it puts the five institutions. And duties of each of the marks. Duties of his reign as king and kingdom points. Then Secretary of the Department and pay duties. The judiciary and the judicial system and bureaucracy speaks and then examine the And finally, the idea of casting an army of guards and eunuchs and ideas to consider, Khwaja ideas and thoughts about each of the five important government institution, He pointed to a device of the caliphate ruled by the Shah, it is not legitimate, He established the Department as an institution and established a stable regime posed to the independence of the kingdom, Bureaucratic and administrative arrangements to be carefully planned, and the judgment of the Court of Justice considered. And finally, because it is the foundation of any government, military and the main structure of the Seljuk rule was militaristic, In an attempt to create a permanent army., He stressed the Multinational Corps. Courtiers and eunuchs in a harem of women, as well as directives issued when the chorus is pretty remarkable.

after the Ottoman Sultan Selim I`s the conquest of Egypt, Islamic Caliphate was transferred from Egypt to Ottoman Empire in the sixteenth century. Sincethen, Ottoman Sultans were both sultans and caliphs till their overthrow in 1922. Ottoman government lost some of its political power in theeighteenth century after its continuous losses to the European governments; and Ottoman religious power and situation declined in the late nineteenth and early twentieth centuries. Nationalists opposed the Ottoman government after the occupation of Ottoman at the end of world war I and during independence war. Inability of the government to stand against the occupiers alongside with the contribution of the sultan, who was considered as the Islamic caliph, to the allies had a grave damage on the political and religious status of the Sultan. Having used this opportunity in 1922, Mustafa Kemal Ataturk overruled the monarchy by legislating a law and then he overruled the caliphate after passing a law in the Turkish parliament, having the last caliph leave the country. In addition to political factors which brought about the decline of the Ottoman caliph there were other factors which were effective in Sultans religious status decline. Ataturk established a laicsystem and this new system stood against the religious-based Ottoman government. Therefore, collision of both systems brought about the dissolution of caliphate.

Sufism as a way of thinking and a set of rules and practices specific to the receptor in response to a social situation, Throughout the history of Islam and the ups and downs, reflection and inspiration from many different walks of Islamic spiritual culture in their adopted, the resolution would attract. In the tenth century and the period of Shah Tahmasp Azerbaijan has been the subject of how Sufism is striking. In addition, the growth of Shia fight Shiite scholars of Sufism The Sufi qhezelbashs bit failure and Sharia was oblivious Qalandar, causing the decline of Sufism. Sufis of Azerbaijan were killed on the pretext of political and religious mystics or Been anonymity or to survive with religion, politics and spirituality, the Safavids were coordinated. Sufis migration phenomenon of internal pressure due to the support of the rulers of the Safavid era and country of destination (Anatolia, India) was strongly. In this paper the author intends, however, a number of Sheikhs and works with the theoretical and practical study, the influence of the Shia Sufis shift and change, to investigate.

The Ismailites were several times divided in their religious history. The most important division occurred during the time of Al-Mostanser Billah (427-487 H), the eighth Fatimid Caliph in 487 H when a group of Ismailites announced their faith in the Imamate and Caliphate of Ahmad came to be known as Mosta’ lawiyeh or Mosta’ liyeh, while another group announced their faith in Imamate of Abdulmajid Hafiz (526-544 H), who was an uncle of Amir, considering the Fatimid Caliphs as their Imam until the end of the Fatimid rule. This group came to be known as Hafeziyeh. Yet another group developed faith in the Imamate and occultation of the minor son of Amir, known as Tayyib, and they are known as Tayyebiyeh. Given the fact that the ruling system in Egypt accepted the Imamate of Abdulmajid Hafiz, the Tayyebiyeh members could not stay in that country but could survive with the assistance of Sulaihi dynasty of Yemen, particularly Quin Sayyida Urwi, functioning as proxy of the Fatimides in south Arabia. Even after the fall of Sulaihi dynasty, they could stay in Yemen for some time, but finally migrated to India. Tayyib as the last Imam and Mahdi of the Ismailites has a high status in this religion. The present paper is an attempt to study his life.

Iran and Afghanistan, having common history and culture, had much important background for developing their relationships in the second Pahlavi Period 1941-1978. On the contrary, world powers tried to stop Iranian cultural influence in Afghanistan by making the Pashto language the official language; but the interest of the Afghan people and developing cultural relations was the main reason of preservation and the diffusion of Persian language and literature there. In spite of many upheavals in the relationships, the cultural relations was always the relying point and very reliable in developing the relations between the two countries. Considering that cultural relations are usually dependent on politics, the present essay was to study the reason of this wide level of relationships. The real interest of the two countries has caused the cultural relation to be main reason of developing relations even when there was no political relationship. This is the main hypothesis of the present essay.

Traditional historiography on the analysis of current attitudes and prevailing there. Based on this approach is called no analytical of traditional historiography. The common belief is that traditional historians of events that journalists are no significant events to analyze and Causality. This paper critically analyzes the approach to investigate how historical events in the Balaamy History. The goal is that by choosing the Balaamy History as one of the most significant texts of traditional historiography and analytical study of the advance and decline the Balaamy governments, show that contrary to common opinion, Iranian historians also Causality and event analysis have been considering.