University of Sistan and BaluchestanJournal of Historical Researches of Iran and Islam2345-209961120120822Iranian Dehghans In The Process of Transition From The Sassanid era to The Islamic eraIranian Dehghans In The Process of Transition From The Sassanid era to The Islamic era116145510.22111/jhr.2012.1455FAJournal Article20150208 The role of dehghans in the transition period from Sassanid to Islamic caliphate is one of the must important events of the history of Iran in the first century A.D .dehghans in the Sassanid society were considered second-class nobility and they were a class of small local landowners who stood lower in rank than the elders and the free in the anoishirvan era , they were considered a power ful class and had a special place . with the arrival of Islam in Iran and Sassanian empire crumbling ,its social structure underwent a fundamemtal trans formation but the station of part of sasanid classes because of being located in the administrative and bureaucratic portion orin thespecified areas of the Islamic lands, remaind under their former condition with the loss of status of the other Sassanid castes dehghans survived politically socially and culturally .the fall of Sassani and the arrival of moslim Arabs in Iran made the dehghans who interact with this newforce so that while making multiple genealogical and causal links with them, they adopted peaceful method and maintained their position .the method of the dehghans in this interaction was notable in comparison with the other methods of the forces present in the early developments of the Islamic caliphate like Mawali shooubyh with respect to the methods of social of survival and maintaining the position. This research is seeking to find and answer to aqustion wich explains the role and staition of the dehghans in the period of transition from the Sassanid to the Islamic era The role of dehghans in the transition period from Sassanid to Islamic caliphate is one of the must important events of the history of Iran in the first century A.D .dehghans in the Sassanid society were considered second-class nobility and they were a class of small local landowners who stood lower in rank than the elders and the free in the anoishirvan era , they were considered a power ful class and had a special place . with the arrival of Islam in Iran and Sassanian empire crumbling ,its social structure underwent a fundamemtal trans formation but the station of part of sasanid classes because of being located in the administrative and bureaucratic portion orin thespecified areas of the Islamic lands, remaind under their former condition with the loss of status of the other Sassanid castes dehghans survived politically socially and culturally .the fall of Sassani and the arrival of moslim Arabs in Iran made the dehghans who interact with this newforce so that while making multiple genealogical and causal links with them, they adopted peaceful method and maintained their position .the method of the dehghans in this interaction was notable in comparison with the other methods of the forces present in the early developments of the Islamic caliphate like Mawali shooubyh with respect to the methods of social of survival and maintaining the position. This research is seeking to find and answer to aqustion wich explains the role and staition of the dehghans in the period of transition from the Sassanid to the Islamic erahttps://jhr.usb.ac.ir/article_1455_adf4d81c89104fc437619e41aa44d51a.pdfUniversity of Sistan and BaluchestanJournal of Historical Researches of Iran and Islam2345-209961120120822Conflict of laws and the status of women in government and religious forces in the second Pahlavi eraConflict of laws and the status of women in government and religious forces in the second Pahlavi era1734145610.22111/jhr.2012.1456FAJournal Article20130210 From where ideological foundation of the Pahlavi elements such as secularism, nationalism and idealism West Imperial formed Besides the renewal policy was influenced by the view that the cultural renewal of the retainer and even knew of any social and economic modernization, Consequently the cultural policies of the Pahlavi regime in mind, the new Western cultural patterns to replace the traditional cultural and religious patterns of the Iranian society. To achieve this purpose, besides the ideological devices to advertise and promote these patterns among different groups were attempted.Media and press, particularly in the leading role in the replacement of the cultural Iranian press in the decades to provide paid models, which were mainly derived from Western culture one of the leading edge of these issues related to women in decades on 40 and 50 which provide dietary patterns were popular, weekly " Zan e Rooz " was. The main question of this research is that cultural policies on women and the Pahlavi family has been based on what principles? In this study, using historical methods - analysis has been conducted, of which about twenty numbers randomly selecte, the result has been the most important finings are: Moeling of Western culture an values, along with encouragement for women to abanon their own culture, society, women as agents of backwarness. An efforts to encourage women an civil institutions an legislation to change laws relating to women an families in Western secular laws instead of replacing them To the presence of more women in the public arena an break the traditional an religious constraints in this regar, promoting open communication an reckless boys an girls Avertise and promote the latest models, makeup and more European clothing for women and girls, about the royal family as typical patterns of women and efforts toward Imperial Ideology. From where ideological foundation of the Pahlavi elements such as secularism, nationalism and idealism West Imperial formed Besides the renewal policy was influenced by the view that the cultural renewal of the retainer and even knew of any social and economic modernization, Consequently the cultural policies of the Pahlavi regime in mind, the new Western cultural patterns to replace the traditional cultural and religious patterns of the Iranian society. To achieve this purpose, besides the ideological devices to advertise and promote these patterns among different groups were attempted.Media and press, particularly in the leading role in the replacement of the cultural Iranian press in the decades to provide paid models, which were mainly derived from Western culture one of the leading edge of these issues related to women in decades on 40 and 50 which provide dietary patterns were popular, weekly " Zan e Rooz " was. The main question of this research is that cultural policies on women and the Pahlavi family has been based on what principles? In this study, using historical methods - analysis has been conducted, of which about twenty numbers randomly selecte, the result has been the most important finings are: Moeling of Western culture an values, along with encouragement for women to abanon their own culture, society, women as agents of backwarness. An efforts to encourage women an civil institutions an legislation to change laws relating to women an families in Western secular laws instead of replacing them To the presence of more women in the public arena an break the traditional an religious constraints in this regar, promoting open communication an reckless boys an girls Avertise and promote the latest models, makeup and more European clothing for women and girls, about the royal family as typical patterns of women and efforts toward Imperial Ideology.https://jhr.usb.ac.ir/article_1456_2d7ab7a16d91ce58d7b68c38d2f044b0.pdfUniversity of Sistan and BaluchestanJournal of Historical Researches of Iran and Islam2345-209961120120822Akhtar's critical approach to the situation of Iranian women in Nazareth (96 -1 876 AD 1314-1292 AH - AH)Akhtar's critical approach to the situation of Iranian women in Nazareth (96 -1 876 AD 1314-1292 AH - AH)3558145710.22111/jhr.2012.1457FAJournal Article20130123 Nasser and the pre-constitutional era, due to political and social restrictions in Iran Iran started up after the press outside the geographical territory that often "with precision and with a critical vision problems that day Iranian society were examined., This is one of newspapers, the newspaper was the star of his literary work in 1292 AH / 1876 AD to manage Mohammad Taher Tabrizi and Mirza Mehdi Tabrizi writer known as Akhtar began in Constantinople. And more than twenty years has carefully considered the issues of their time Evaluation of this paper not only helps to clarify the corners of constitutional history, but can we identify the precise problems of Iranian society in Nazareth led to more In this paper we investigate the issues and the analysis of Akhtar's positions and views about the status of Iranian women in this period, strategies for improving women's status and their social and political progress should be presented Studies show that Akhtar not only in addressing the problems of women in Iran and even been a pioneer in Islamic societies, but in order to achieve its objectives,. Upon such grounds for Iran's participation in social activities and cultural and even political, solutions such as education and training of women. to provide context for the acceptance of women's activities in the public opinion, and design an appropriate model for women, addressing women's duties .... and offers. Nasser and the pre-constitutional era, due to political and social restrictions in Iran Iran started up after the press outside the geographical territory that often "with precision and with a critical vision problems that day Iranian society were examined., This is one of newspapers, the newspaper was the star of his literary work in 1292 AH / 1876 AD to manage Mohammad Taher Tabrizi and Mirza Mehdi Tabrizi writer known as Akhtar began in Constantinople. And more than twenty years has carefully considered the issues of their time Evaluation of this paper not only helps to clarify the corners of constitutional history, but can we identify the precise problems of Iranian society in Nazareth led to more In this paper we investigate the issues and the analysis of Akhtar's positions and views about the status of Iranian women in this period, strategies for improving women's status and their social and political progress should be presented Studies show that Akhtar not only in addressing the problems of women in Iran and even been a pioneer in Islamic societies, but in order to achieve its objectives,. Upon such grounds for Iran's participation in social activities and cultural and even political, solutions such as education and training of women. to provide context for the acceptance of women's activities in the public opinion, and design an appropriate model for women, addressing women's duties .... and offers.https://jhr.usb.ac.ir/article_1457_f41c9877af60ea5f740dd4dbe0c82766.pdfUniversity of Sistan and BaluchestanJournal of Historical Researches of Iran and Islam2345-209961120120822The word Jondē Šāpur; its meaning and significanceThe word Jondē Šāpur; its meaning and significance5974145810.22111/jhr.2012.1458FAJournal Article20140406 Sasanians were the great builders of cities and the extension and importance of building cities in Sasanian epoch were reflected in historical and geographical texts. Based on historical accounts, Šāpur I (241-272 A.D), returning from his victorious battles against the Roman empire, settled the captives and deportees of Antioch in Xuzestan in a new built city called “Weh-Az-Andiōk-Šābuhr”which means “Šāpur’s city better than Antioch”. On his inscription on the Ka’be-ye Zardosht, Šāpur called this city “why-’ndywk-Šhypwhr-y”(Weh-Az-Andiōk-Šābuhr), but in the Greek text of that inscription it was written as “Gove-Antioch-Sābur”, which like other names that begin with Iranian “w”, this “w” is replaced by “g”. In Islamic historical and geographical texts this city is called “Weh-Az-Andiō-Šāpur”, “Andiō Šāpur”, “Gondē Šāpur”, “Jondē Sābur”, or “Jondē Šāpur”. The meaning of the word “Gund” in middle Persian was “army” and in Arabic language “Jund” has the same meaning as “Gund”, so it was erroneously assumed that the meaning of Gondē Šāpur /Jondē Šāpur was “Šāpur’s military fortress”. In fact Jondē Šāpur, is the Arabicized form of the Greek pronunciation of the name of this city and is not related to “Gund” and “Jund” that means “army” or “military fortress”. Although all historical accounts show that Jondē Šāpur was built in the reign of Šāpur I and show that its name is related to the name of Šāpur I, and archeological excavations in the hills of south of Šāhābād, a village situated 14 km southeast of Dezful, that must have been the site of the Sasanian Jondē Šāpur, reveal that Jondē Šāpur was a new built city in Sasanian era and there is no evidence to related it to pre-Sasanian era, but some researchers erroneously believe that Jondē Šāpur dates from prehistoric periods and the word Jondē Šāpur is the changed form of the Indian word “Gentāšāpirtā” which means “beautiful garden” or “beautiful city”! Studying the history of Jondē Šāpur different views about the meaning of the word Jondē Šāpur, this paper aims at giving the true meaning of this word. Sasanians were the great builders of cities and the extension and importance of building cities in Sasanian epoch were reflected in historical and geographical texts. Based on historical accounts, Šāpur I (241-272 A.D), returning from his victorious battles against the Roman empire, settled the captives and deportees of Antioch in Xuzestan in a new built city called “Weh-Az-Andiōk-Šābuhr”which means “Šāpur’s city better than Antioch”. On his inscription on the Ka’be-ye Zardosht, Šāpur called this city “why-’ndywk-Šhypwhr-y”(Weh-Az-Andiōk-Šābuhr), but in the Greek text of that inscription it was written as “Gove-Antioch-Sābur”, which like other names that begin with Iranian “w”, this “w” is replaced by “g”. In Islamic historical and geographical texts this city is called “Weh-Az-Andiō-Šāpur”, “Andiō Šāpur”, “Gondē Šāpur”, “Jondē Sābur”, or “Jondē Šāpur”. The meaning of the word “Gund” in middle Persian was “army” and in Arabic language “Jund” has the same meaning as “Gund”, so it was erroneously assumed that the meaning of Gondē Šāpur /Jondē Šāpur was “Šāpur’s military fortress”. In fact Jondē Šāpur, is the Arabicized form of the Greek pronunciation of the name of this city and is not related to “Gund” and “Jund” that means “army” or “military fortress”. Although all historical accounts show that Jondē Šāpur was built in the reign of Šāpur I and show that its name is related to the name of Šāpur I, and archeological excavations in the hills of south of Šāhābād, a village situated 14 km southeast of Dezful, that must have been the site of the Sasanian Jondē Šāpur, reveal that Jondē Šāpur was a new built city in Sasanian era and there is no evidence to related it to pre-Sasanian era, but some researchers erroneously believe that Jondē Šāpur dates from prehistoric periods and the word Jondē Šāpur is the changed form of the Indian word “Gentāšāpirtā” which means “beautiful garden” or “beautiful city”! Studying the history of Jondē Šāpur different views about the meaning of the word Jondē Šāpur, this paper aims at giving the true meaning of this word.https://jhr.usb.ac.ir/article_1458_96a40c1d27182e8d5067fac48d00088e.pdfUniversity of Sistan and BaluchestanJournal of Historical Researches of Iran and Islam2345-209961120120822Mongol invasions of the Process geographersMongol invasions of the Process geographers7590145910.22111/jhr.2012.1459FAJournal Article20140406 Until the first half of the second century AD, most geographers who mention the word Experts comprised of historical and geographical paying devotion and virtues.expansion of Islamic territory, and with other nations of the "Geography of virtue " to the "Geographic description " led to the Mongol invasion. In the literature to describe the geography addressed, issues such as Msalk, ways leading to the house of God was to determine the direction of Mecca, was the natural geography and climate. fear of the Mongols, geography and natural description of the "human historical geography and " To lead. Most authors of these books were Majrajvyany, who had struggled in the race, anthropology, and religious traditions to explore the Mongolian people, especially Europeans, to find the answer for troubled minds. So the most important geographic resources to travel the course of Western to hospice situation, the Sufis and dervishes and economic situation of people in this special place writings and in this respect the Muslim geographers of the virtue of the geography of the natural geography (description) and the historical geography - the humane movement. Until the first half of the second century AD, most geographers who mention the word Experts comprised of historical and geographical paying devotion and virtues.expansion of Islamic territory, and with other nations of the "Geography of virtue " to the "Geographic description " led to the Mongol invasion. In the literature to describe the geography addressed, issues such as Msalk, ways leading to the house of God was to determine the direction of Mecca, was the natural geography and climate. fear of the Mongols, geography and natural description of the "human historical geography and " To lead. Most authors of these books were Majrajvyany, who had struggled in the race, anthropology, and religious traditions to explore the Mongolian people, especially Europeans, to find the answer for troubled minds. So the most important geographic resources to travel the course of Western to hospice situation, the Sufis and dervishes and economic situation of people in this special place writings and in this respect the Muslim geographers of the virtue of the geography of the natural geography (description) and the historical geography - the humane movement.https://jhr.usb.ac.ir/article_1459_ee3d0c34b8185a69fafcb30f1d381135.pdfUniversity of Sistan and BaluchestanJournal of Historical Researches of Iran and Islam2345-209961120120822Subject of Railroad in Qajar eraSubject of Railroad in Qajar era91104146010.22111/jhr.2012.1460FAJournal Article20140406 The idea of building railroad in Iran created in middle of 19th century. In later decades some foreign companies and investors stated some designs for building railroad in Iran and some of them took advantages of Iran government for those designes includes consessionary agreement and contractd. Also some Iranian progressives and modernists emphasized the necessity and immediacy of railroad existence. They even wrote a few essays about this subject. In spite of these issues Iran couldn't realize these ideas and wishes until Reza shah period. This article tries to state an explanation about above mentioned arguments and investigate the reaons why Qajar government couldn't be successful in performing building railroad ideas . The idea of building railroad in Iran created in middle of 19th century. In later decades some foreign companies and investors stated some designs for building railroad in Iran and some of them took advantages of Iran government for those designes includes consessionary agreement and contractd. Also some Iranian progressives and modernists emphasized the necessity and immediacy of railroad existence. They even wrote a few essays about this subject. In spite of these issues Iran couldn't realize these ideas and wishes until Reza shah period. This article tries to state an explanation about above mentioned arguments and investigate the reaons why Qajar government couldn't be successful in performing building railroad ideas .https://jhr.usb.ac.ir/article_1460_f7d3695337e85d8819ab7224c31ffd05.pdfUniversity of Sistan and BaluchestanJournal of Historical Researches of Iran and Islam2345-209961120120822Ministry in the first race of Ilkhani government Arghoon
to Ghazan 683 -694Ministry in the first race of Ilkhani government Arghoon
to Ghazan 683 -694105120146110.22111/jhr.2012.1461FAJournal Article20140406The end of Joveini family duration put ministry institution in a period full of up and down during Ilkhani duration until Ghazan period began. Arghoon who reached Ilkhani in a reaction to Ahmad Tagoodar ٫Mongols Amir was minister. There was a stop in Ilkhani Divansalari organizing process and matching in with Iranian society٫ because Amir Booqa was at the head of government.The factors including the needs to handle Ilkhani realm and the results of ministry empire concentrations in the hand of Mongols Amir without any experience of Divansalari put Booqa in end. At that time ٫ Sadodoleh and Sadrodin Khalidi Zanjani were two of the Iranian dominant ministers who in spite their sufficiency to handle Ilkhani realm relation. After all they could match the Mongols with Iranian society by Divansalari this research the ministers of Ilkhani historyand their prows.The end of Joveini family duration put ministry institution in a period full of up and down during Ilkhani duration until Ghazan period began. Arghoon who reached Ilkhani in a reaction to Ahmad Tagoodar ٫Mongols Amir was minister. There was a stop in Ilkhani Divansalari organizing process and matching in with Iranian society٫ because Amir Booqa was at the head of government.The factors including the needs to handle Ilkhani realm and the results of ministry empire concentrations in the hand of Mongols Amir without any experience of Divansalari put Booqa in end. At that time ٫ Sadodoleh and Sadrodin Khalidi Zanjani were two of the Iranian dominant ministers who in spite their sufficiency to handle Ilkhani realm relation. After all they could match the Mongols with Iranian society by Divansalari this research the ministers of Ilkhani historyand their prows.https://jhr.usb.ac.ir/article_1461_f99632b398b6a9f2b25d3e58051fbe80.pdfUniversity of Sistan and BaluchestanJournal of Historical Researches of Iran and Islam2345-209961120120822Mutasim and the Policy of Transition of the Capital CityMutasim and the Policy of Transition of the Capital City121139146210.22111/jhr.2012.1462FAJournal Article20140406Nearly 75 years after the foundation of Baghdad as the Abbasids' capital by the Caliph Mansur,the policy of the transition of the capital was adopted by one of his successors namely Mutasim.He transferred the political center of his caliphate to the new founded city of Samarra and left Baghdad which was achieved the highest cultural and political position in the Islamic world.
This study tries to examine the background of above-mentioned policy and analyse its wanted and unwanted aftermaths in order to clarify the success and unsuccess of the Caliph Mutasim.Nearly 75 years after the foundation of Baghdad as the Abbasids' capital by the Caliph Mansur,the policy of the transition of the capital was adopted by one of his successors namely Mutasim.He transferred the political center of his caliphate to the new founded city of Samarra and left Baghdad which was achieved the highest cultural and political position in the Islamic world.
This study tries to examine the background of above-mentioned policy and analyse its wanted and unwanted aftermaths in order to clarify the success and unsuccess of the Caliph Mutasim.https://jhr.usb.ac.ir/article_1462_ce8dacea664bd353ed9d9a088bd2dadf.pdf