The region of southwest Iran where many Persian and non-Persian tribes lived during the Achaemenid period was crucial for the Achaemenid state especially in that almost all roads connecting the two imperial capitals of the empire run through this region. The policy used by the Achaemenid state for controlling this tribal region with its communication roads was to establish tribal confederations headed by a close relative of the king. Madates and Gobryas were among two leaders of these tribal confederations: Uxian and Patischorian (OP: Pātišuvariš). The Great Kings tried to reinforce these state-created tribal confederations by political marriages even until the end of the Persian Empire. Sisygambis the mother of Darius III called by the Greeks authors as a non-Achaemenid king was an Uxian woman married by Arsanes an Achaemenid prince. This is why she negotiated Alexander to free the Uxians under Madates a relative of Darius. Gobryas the head of Patischorian tribe was one of the seven who rebelled against Bardiya/Gaumāta. Based on the Persepolis Fortification texts, the region between modern Bāsht and Ardakān called Fahliyān or Shulestān (Šullaggi) was the territory occupied by this tribe. The Gobryas family and their agents possessed lands and estates in this region. Irdabama the daughter of Gobryas born from his marriage with daughter of a local dynast was married by Darius I in order to controlthisregion.She,like Sisygambisof Uxiana, owned economic interests in the form of estates and storehouses at Šullaggi granted by the king. The seven is derived from tribal structure of Achaemenid state and society.

Salahuddin Ayoubi, as the most influential person in the Ayubi government, in addition to the political struggle, with a particular kind of cultural struggle to confront the Fatimids. He considered himself an advocate of the Sunni, made many efforts to protect Sunni people and deal with the Ismailis. The most effective and effective methods that could help him achieve his goals without serious military conflict and without sensitivity among the Ismailis was the use of several new schools of the Sunni Foundation. Schools that formulated government with specific jurisprudential and educational standards. The Seljuk and Zangyan experiences were used in this way. The main issue of this paper is the study of the various methods of Salah al-Din's cultural struggle with the ideas of the Isma'ili and the teachings of the Fatimids, as well as the functions, features and history of Sunni schools during the Salah al-Din period.

  There exist many discussions about the localization of Parsua/Parsuaš and Parsamaš / Parsumaš in Assyrian, Urartian, Babylonian and Elamite sources. In this case several areas, including south lake Urmia, the central Zagros and Pars region have been suggested. There is a consensus among scholars for localization of all of these toponym in central Zagros from the 9th century BC to the reign of Sargon II. But following the reign of Sennacherib, they should be localized in southern Zagros, Pars region not in central Zagros. It seems that the central Zagros is quite accord only for Parsua/Parsuaš, but examination of the sources, especially Sargon II and Ashurbanipal’s and comparing them with Babylonian and Elamite sources challenge many of these theories.

Cotton is one of the most important agricultural products that have a major role in agricultural economy and textile industry. Cotton cultivation, if had been taken place in Iran in so many years ego, but in the second half of the nineteenth century, due to the expansion of the external trade and incorporation of Iran’s economy with the world economy markets, its importance was high up, and its exports was affected by fall and rise of traditional and moderntextile industries. In this article, with approach to the Wallerstein’s hypothesis in his “modern world system”, the role of cotton in Iran economy have been studied from the second half of nineteenth century to the Second World War. The result of this study shows that has been a inversed relation between the rise of cotton export and rise of textile import, or in other words, between the de-industrialization and the sale of raw materials. finally, the reaction of some Iranian merchants to this subject, and Iran government effort for the establishment of modern industry, was the reflection of the world economy system external changes that the textile industries was made up the pioneer of the other industries in this period.

Saveh is one of  the famous cities of Jibal regioin in Islamic age and it continuously, has played a particular role in history due to its location in the communication path of north-east to capital city Baghdad. The special position of this city, and its favourable natural condition (a great plain with the area of 238000 HA, two permanent rivers and the widespread irrigation network), have made Saveh to triumphantly pass the historical developments and be in the spotlight of geographers and historians. Since the remain of the ancient Saveh and its historical context have been changed due to development of the new city, the study of the developments of this city would be inevitable. This paper has attempted to study historical development of Saveh based on written sources and also the reports provided by visitors who have visited this city. Indeed the findings of the current research could be useful and applicable retrieval of the spatial organization of this city and its date range protection.

The present study was conducted to investigate and analyze the motivation behind pilgrimage to Atabat and Hajj and its consequences .Using a descriptive analytical method, an attempt was made to answer the following research question: “ what are the main impetus  and consequences of Qajar politician’s pilgrimage to Holly shrine?'. The article hypothesizes Qajar statesmen’s various reasons to visit Holly shrine ,that is to talk  spiritual trip , to enforce religious mission ,tourism to pass the exile period ,and to have a close objective look on the present situation of Iran at that time , (on those days) ,and finally the reformation in Russia and Empire Ottoman. The findings shows, A: the most important motives and  consequences of Qajar politician’s and monarch’s  pilgrimage to holly shrine as follows, B: the effects of pilgrim’s spiritualism on removing violence and being peaceful in Iran- Empire Ottoman Relation, C: to make a Qajar’ more knowledgeable and thoughtful on making decisions during their trip, D: realizing the necessity of reformation being influenced by the neighborhoods, E: to enrich historiography and the growth of religious itinerary and to inculcate Iran’s cultural – political power in holly shrine.

Persian language has a special place in the religious education of Muslim Muslims, known as "mosque training" and found a special place as the religious language of "Hui Hui" people, the most important recognized Chinese Muslim people. The Muslim community of "Hui Hui" was not able to make contact with other Muslim societies from the 10th century AH onwards as a result of internal political developments in China as well as major changes in the political geography of the Islamic world, especially in the Transoxiana. Therefore, it inevitably sought to meet its basic religious needs as a self-sufficient community among other Chinese minorities and produced books and teaching materials in order to maintain Islamic traditions. During this period, many Islamic texts in Arabic and Persian were rewritten and copied in religious schools of "Hui Hui" by Chinese Muslim clergymen. Most copies written in China had educational purposes and were used for teaching religious sciences in mosques. The religious education of the Muslim Hui Hui community is known as "mosque teaching" and is related to the naturalization period of "Hui Hui" people. This period started in the first half of the 10th century AH with the formation and development of "Mosque teaching" in Muslim communities in China and its different states and continued, more or less, until the present era. With the expansion of "mosque teaching" centers to the Muslim areas of China, of Chinese Muslims underwent major changes influenced by local traditions, and religious texts written in China gradually possessed specific characteristics in terms of "form", "function", "script", and "decoration." The characteristics of the copies written in China and their high quantity are such that they can be referred to as "the center for copying Persian educational texts in China." This paper aims to study the most important features of "the center for transcription of the Persian educational texts in China" as a historical issue and a preliminary plan using some manuscripts available in China and other research centers.