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During the constitutional years, Khamsa province, centered in Zanjan, was one of the crisis centers of the country and because of its proximity to Tehran and Tabriz, it spent years of unrest. In the meantime, in addition to political crises, the enmity of Khamsa kings (Jehanshah Khan Amirafshar and Zulfiqar Khan Asad al-Dawlah) over the appropriation of each other's lands caused many disturbances. These conflicts were not unaffected by the land ownership policies of the Qajar government. Therefore, the main issue of this research is the relationship between the Qajar governance model and the rivalries and conflicts of Zanjan landowners based on Max Weber's theory of patrimonial government. It seems that due to the continuation of the Qajar political structure until the end of the Nasrid period, the Shah, in the role of the patrimonial ruler, due to the traditional domination and unlimited powers and economic and political disturbances, by selling the Khalsa properties and increasing the royalties, created the necessary ground for competitions and the authority of the landowners. The continuation of these policies of the Qajar government in the years leading to the constitution, increased the influence of the landowners, and due to the ineffectiveness of the institutions of the constitutional era in solving the land crisis, it caused increasing problems in the following years. The present article has investigated the subject in a descriptive-explanatory manner by collecting library and documentary data. [ABSTRACT FROM AUTHOR]

One of the main concerns of city planners and managers is how to distribute and allocate resources, and provide urban services fairly in different parts of the city according to the needs of the urban community. The lack of optimal distribution of services between different regions and areas of the city, provides for the emergence of problems aroused by injustices and socio-economic inequalities. This paper aims to investigate and determine the allocation and concentration of resources and urban services; emphasizing on spatial inequality approach in different regions of Yazd. The research method was descriptive-correlative, using library methods for data collection, and utilizing statistical techniques and Williamson's utility models, Shannon Entropy, Topsis, LQ Factor, and Spearman-Pearson Correlation Coefficient. Results indicate unequal distribution of a number of urban facilities and services among different regions of the city. Finally, the way of urban-services spatial distribution indicates the tendency of urban land uses, to focus and polarity in some parts of the city; while there is also no relationship between the services and population-density of the regions. Findings show that this relationship has been existed in the past. Finally, in order to increase spatial inequality in differen regions of Yazd, the priority of suggested land uses was determined, using local-coefficient. [ABSTRACT FROM AUTHOR]

This research examines and analyzes the emergence of literary rhetoric in Āshūrāī poetry in order to educate the audience. The study is descriptive-analytical and employs a reference method based on library data. Based on the results of the research, the Āshūrāī poet, in addition to observing literary rhetoric, takes step towards the rhetoric of edification. The rhetoric of Āshūrā poetry, with the help of three literary branches, follows two lofty goals; it observes simultaneous attention to speech and the audience and aims to spread Āshūrāī culture. The rhetorical components of the poem, using various tools and techniques, become the communication bridge between the speech and the audience and provide a platform for forming the heroic and revolutionary spirit of the audience. In this manner, the world of imagination and the dynamics of Āshūrāī poetry progresses towards a philosophy of Āshūrā at a larger scale, and rhetorical layers aligned with literary rhetoric create a vibrant spirit in the audience. [ABSTRACT FROM AUTHOR]

After the transfer of power to Cairo and selection of Cairo as the capital of Islam, the Fatimids needed to strengthen the legitimacy and acceptability of their caliphate against the Abbasid caliphate and in the Sunni community of Egypt in order to continue their political and social life. With its analytical approach and the method of collecting library data, this article examined the function of social vitality of popular rituals in Fatimid Egypt. Examining the functions of social vitality in empowering the Fatimid government and showing the glory of the caliphate and legitimacy of the government to face the Abbasid caliphate are very important. Studies have shown that the cultural function of social vitality of folk mirrors in the fields of symbolic function, education, and tolerance, its social function in the fields of social supervision, submission to the caliphs and honoring the Fatimid caliphs, and social cohesion have been very helpful and brought legitimacy to the Fatimid caliphate. [ABSTRACT FROM AUTHOR]

Environmental law is not a science merely related to the experimental sciences and engineering. Ideology and the way to describe ‘man’s relationship with the universe’ possess a fundamental role in policy-making for the environment. All possible measures towards the environment fall into three areas: values (policymaking principles), requirements (rights and duties), and methods (executive methods, technical engineering measures). Values and requirements are mainly discussed in Islamic environmental law. Methods are also explained in Islam to some extent; however, the nature of methods is the scientific and experimental measures. The present study was conducted using a descriptive-analytical method with a library data collection procedure. Through examining the foundations of monotheistic ontology and relying on the principle of the substantive movement, this study investigated ideological bases, policy-making principles, and jurisprudential rules and regulations concerning the protection and exploitation of the environment. They constitute the three structural layers of the general theory of Islamic environmental law. According to the monotheistic worldview, man is a part of the creation system as well as God’s vicegerent on the earth. For the good of man’s succession, a coordinated and network-like set of rights and duties have been established. God has ordered the balance in the environment and the whole system of creation as a sign of His wisdom and blessing, and any action disturbing this balance is a violation of divine commands and the rights of other creatures and human beings. It is from this principle that one finds the obligation of maintaining environmental health and preventing its pollution. The principle of policy-making is the second layer of Islamic environmental law. It determines guidelines for developing regulations and executive guarantees of Islamic environmental law whose most important ones are the following: ‘the environment and natural resources are trusts at the disposal of human beings’, the entitlement of inhuman elements, the purposefulness of development based on the principle of human succession, environmental justice, sovereignty and universality of the environment, limitation of human power, the principle of environmental caution, and network priority. The third layer of Islamic law is the environment, rules, and regulations. The decrees of jurisprudence are those macro-rules that determine some do's and don'ts in environmental laws and possess a superstructure relationship with foundations and principles. The most important of them include forbiddance of extravagance, forbiddance of oppression over other creatures, observance of expediency, the obligation of environmental commanding to good and forbiddance of evil, and forbiddance of disrupting the social system in the whole system of creation. These rules form the indispensable laws. It is noteworthy that some of these rules or principles such as the principle of precaution or the rights of other creatures to a healthy environment are being planned in international environmental or human rights documents and treaties, such as the Rio or Stockholm Declaration, while these concepts are present in the bases of Islamic environmental laws. [ABSTRACT FROM AUTHOR]