Fariba Pat Assistant professor, Alzahra University author text article 2017 per In the teaching tradition of Ottoman calligraphy, there was a custom known as "Ijazat Nameh", "Idhn Nameh" or "Ahliyat Nameh". This custom was apparently only prevalent in the Ottoman calligraphy. According to this custom, the apprentice wrote a piece in naskh, thuluth, or Nasta’liq script, and s/he brought it to the sight of one or more professors, and professors also often confirmed it by a script called "authorization script" ( Ijazah script). In addition to examining the concept of permission ( Ijazah ) in this teaching tradition and its origin, research on the structure and content of permission letter (Ijazat Nameh) and the recognition of a script called " Ijazah script", the size of Ijazat Namehs, permission terms and the place penned by master as permission, are required to better understand this custom. And this is what this article is to undertake. University of Tehran, Faculty of Theology and Islamic Studies 2228-7906 49 v. 2 no. 2017 143 170 https://jhic.ut.ac.ir/article_67569_c1bd4f6cf2cfe7551b75fdb66da622d0.pdf dx.doi.org/10.22059/jhic.2018.256390.653888 Mohsen Rahmati Associated Professor, Department of History, Faculty of Literature, university of Lorestan author Mitra Roshani PhD Student, Department of History, Faculty of Literature, university of Lorestan author text article 2017 per The Karrāmiyya sect, which emerged in the third century AH, grew in the Ghaznavid period as a result of several factors, and affected the social life of Khurasan. This papaer investigates the social consequences of the Karrāmiyya’s activities in Khurasan during the time of Ghaznavid Sultans, and reviews the causes and factors of the growth of them. This article shows that the social status of Karrāmiyya as well as the crisis of the legitimacy of the Ghaznavid rule during the time of Sultan Mahmūd provided the basis for their cooperation. Using social-educational institutions such as school and khanakah, Karrāmiyya’s leaders propagated their sect and published their sect among the groups of businessmen, and government agents. In fact, the system of social stratification of Khurasan was broken by Karrāmiyya and they competed with the followers of other religions and influential groups in Khurasan to seize economic resources, social and administrative positions. This competition led to the creation of the first religious requisition in the history of Khurasan. University of Tehran, Faculty of Theology and Islamic Studies 2228-7906 49 v. 2 no. 2017 171 198 https://jhic.ut.ac.ir/article_67570_f2a94979d82db98424ca38b6afce9916.pdf dx.doi.org/10.22059/jhic.2018.250001.653863 Reza Eshghi MA in Persian Litrature author text article 2017 per Abū Naṣr Tāhir ibn Muhammad Khānqāhī is one of the greatest preachers and wise men of Khurasan. He lived in the middle of the 6th (AH) century in City of Sarakhs. Our knowledge of his theological and jurisprudential ideas is limited and confused. He is regarded sometimes as a follower of Shāfiʼī's thoughts and sometimes as a follower of Karrāmiyya sect. In this article, author, tries to study the historical and geographical environment of Khānqāhī and his book Gozideh and to throw light on his theological ideas. The result of the research shows that although the traces of Ashʻarīte and Karrāmiyya thoughts can be found in Abū Naṣr, but he cannot be regarded as a follower of Ashʻarī or Karrāmiyya, but he can be regarded as a follower of “Hanafīs of Sunna and Jamāʻat”. University of Tehran, Faculty of Theology and Islamic Studies 2228-7906 49 v. 2 no. 2017 199 217 https://jhic.ut.ac.ir/article_67571_c869dce768c719f009cc03ddaae29d3c.pdf dx.doi.org/10.22059/jhic.2018.244135.653821 mehdi Qorbani hesari ph.d Student of History & Civilization of Islamic Nations, Science and Research Branch, Islamic Azad University, Tehran, Iran author Qanbarali Roudgar Assistant Professor, Department of Professional training, Farhangian University, Tehran, Iran. author Ebrahim Mousapour Besheli Department of Social History, Encyclopedia Islamica Foundation, Tehran, Iran author Hadi Alemzadeh Department of History & Civilization of Islamic Nations, Science and Research Branch, Islamic Azad University, Tehran, Iran author text article 2017 per The confiscation of delinquent official's properties as an administrative punishment started from the beginning of Islamic era and certainly, Umar's reign. Regardless of such function, this practice became one way of acquiring income for Muslim rulers. In this survey, besides investigating the conceptual changes of confiscation, the practical domain of the term has been inquired in Iran at the Islamic period up to the end of Safavid era. From the concerned data about confiscations exerted in Islamic Iran, the authors try to present the history of official's confiscation, and show that confiscation has usually been considered as a complementary programmable income source. University of Tehran, Faculty of Theology and Islamic Studies 2228-7906 49 v. 2 no. 2017 219 238 https://jhic.ut.ac.ir/article_67572_ab52b8393d76377a7bfe9c5c5679a52d.pdf dx.doi.org/10.22059/jhic.2018.249979.653862 Bahram Karju MA. in Islamic History and Civilization, Shahid Beheshti University author Negar Zeilabi Assistant professor, Shahid Beheshti University author text article 2017 per Mukus tax (customs duty), a type of special tax on the import and export of commercial goods, was an important financial resource for governors in Egypt (19-254 AH/ 640-868 CE). The Mukus tax initiated by the Byzantine tax law of Egypt was adopted and applied in a modified form under the Muslim governors’ rule. The governors tried to capitalize on the proceeds of import and export, improve foreign trade and set up ports and to make them economically prosperous. Drawing on earlier sources, the study will examine the law associated with Mukus tax under Egyptian governors, the similarity of the mucus system with other systems like ʿushūr and how it affected Egypt’s economic system. University of Tehran, Faculty of Theology and Islamic Studies 2228-7906 49 v. 2 no. 2017 239 248 https://jhic.ut.ac.ir/article_67574_1f5d56f8e5fa822535446323c6a3efd0.pdf dx.doi.org/10.22059/jhic.2018.224537.653739 Mohammad Mohammadpoor PhD student, Tarbiat Modares University author Fatemeh Janahmadi Associated Professor, Tarbiat Modares University author text article 2017 per The arrival of Muslim conquerors to Egypt has caused many developments in this land. One of these historical developments in Islamic urbanism was the construction of Fustat's city, which is located next to Bab Elion in the northeastern coast of the Nile River. Although Fustat was a temporary city and it had been built momentary tents of Muslim's conquerors, it has been recognized as a permanent and stable city in Egyptian history. Irrespective of the causes of durability and stability of the city, this paper is to answer this question that what were the factors behind the expansion and development of the city of Festus from its first time 20 AH to the Fatimid’s rise (358AH)? Using descriptive and analytical method this study indicates that the following factors were the determining one for the expansion of the Fustat's city: geopolitical location, its vicinity to Babil Elion in the northeast of Egypt, the increasing number of human resources because of the arrival of numerous Arab's tribes and Muslim jihadist forces, and the necessity of their settlement for the continuation of military operations in adjacent territories. The need for establishing a religious and political center in the form of castles and mosques and creating prosperous markets for economic benefit should be added to these factors, as well. University of Tehran, Faculty of Theology and Islamic Studies 2228-7906 49 v. 2 no. 2017 249 261 https://jhic.ut.ac.ir/article_67575_4107bdbc8bb3ebcb69e7af987f4b32e9.pdf dx.doi.org/10.22059/jhic.2018.244017.653820 Saeed Najafinezhad PhD student, Department of History, Najafabad, Islamic Azad University author Naser Jadidi Assistant professor, Department of History, Najafabad, Islamic Azad University author Mohammadkarim Yousefjamali Associated professor, Department of History, Najafabad, Islamic Azad University author text article 2017 per Throughout the pre-modern history and almost in all regions, kings have enjoyed special privileges in their people’s view, due to some special features and abilities. Shah Ismaʻīl I, is one of those historical figures who have attracted the attention of many researchers to his sophisticated, and engaging personality. The extraordinary praise of his supporters during the Safavid period has led to some incorrect opinions about his ideas and motives. One of these views is the claim to divinity attributed to Shah Ismaʻīl. These opinions proposed mostly by Western scholars, were endorsed by some Iranian scholars. In this research, we try to critically examine the evidence of the claim to divinity by Shah Ismaʻīl. Western scholars of Safavids seem to have proposed such opinion for some reason, including lack of knowledge of the cultural and social conditions of Iran during the Safavid era. University of Tehran, Faculty of Theology and Islamic Studies 2228-7906 49 v. 2 no. 2017 263 283 https://jhic.ut.ac.ir/article_67576_aecf1c11a511c1edb1bef3591ecdf46d.pdf dx.doi.org/10.22059/jhic.2018.243491.653817