Articles
Publication Date: 2021
Iran (05786967)
In sociology, social institutions constitute the most essential institutions, exhibiting their functionality in different aspects in the society, as to cope with the evaluation of social disorders’ management at mega-scale. During Safavid era, based on rational reactive sequential pattern, leading to chain reactions, the core of a special trade institution was established in Iran’s traditional society that lasted until the beginning of Qajar era. The inseparable connection of domestic economy with the political structure next to other influencing factors promoted this move. Following the trade recession and gravity in life condition especially among the tradesmen next to the prepared grounds, due to the injustice on local authorities’ part during Shah-Tahmasp Safavi, the social disobedience began and ended for two years (1571–1573 AD). This article is inspired by the historical institutionalism theory and is presented through a descriptive-analytic method. By applying sociological approaches in the historical events attempt is made to search for a proper answer to the question: By applying the institutionalisation theory approach, to what extend have the political, social and economic factors been effective in the formation of the tradesmen rebellion in Tabriz during Shah-Tahmasp Safavi’s era?. © 2021 British Institute of Persian Studies.
Publication Date: 2013
Journal of Shi'a Islamic Studies (17489423)6(1)pp. 53-74
After the fall of the Buyids at the hands of the Seljuq Turks and the Seljuqs' entry into Baghdad, the apparatus of the 'Abbasid caliphs and the Sunnis once again gained control of Baghdad. However, this should not be considered as having been to the downfall or detriment of the Shi'a, because it is in this period that we come across three powerful and influential forces in Baghdad: first, the 'Abbasid caliphs and the Sunnis; second, the Seljuqs; and third, the Shi'a. Despite the fact that the Seljuqs were followers and defenders of the Sunnis, their relationship with the 'Abbasid caliphs had many ups and downs which saw them turn from allies to foes over time. Similarly, the position of the Seljuqs in relation to the Shi'a was not such that they felt the Imami Shi'a were a force that acted in opposition to them; rather, in certain instances, the Shi'a would be treated favourably, peaceably, and respectfully by the Seljuq rulers. In this article we aim to show that in the period when the Seljuqs ruled Baghdad, the Shi'a were recognized as a third effective power broker in the political and social scene, and there was no clear unified stance between the caliphs and the sultanate against the Shi'a.
