Shia governments in Iran

Iranians accepted Islam during the time of second Caliph and later officially adopted the special attitude of it (Shi'ite Islam). Acceptance of Shiism by Iranian was the outcome of factors such as compatibility with the beliefs of Iranian Shi'a, the activity of Alawites and the Shiites of Iranian in the geographical range, etc. Because of the potential of acceptance of the teachings of Shiite in Iran, the Shi'a religion gradually spread and in some cases, an official government was found that we will study the formation of the Shiite government in Iran briefly.
The Shiite government of Tabarestan
The pressure of Abbasid caliphs caused their migration to Iran. In Iran, the northern regions were the best place to be settled. People also tend to Sadat of Alavi and the underlying trend made the Alevites stay in the region and revolt against the Abbasi rulers. Pry region and northern regions of Iran, were good according to geographical, political and security preparations to establish a Shiite movement, not necessarily the Twelver Shi'a. Of course, most people in the shores of the Caspian Sea were familiar with Shia in the third century AD., which led to rebellion and independence of this country. In the third century, especially in the time of Mutawakkil, Alawites were prosecuted and their children sought refuge to remote and safe areas, such as the shores of the Caspian Sea.
After that Mohammad Ibn Zaid could rule his government in Tabarestan through several insurrections, he supported the Alawites.
Mohammad Ibn Zaid was the first person who constructed a building on the grave of Imam Ali and Imam Hussein, peace upon them, and in this way he spent twenty thousand dinars. He sent every year thirty thousand dirhams to Imam Ali, Imam Hassan and Imam Hossein peace upon them and also to his own Infallible and relatives.
In the history of Tabarestan it is stated: "Mohammad Ibn Zaid did not try to form a government, but he refused to accept the government when a group of elders came to him and offered him the government but he introduced Hassan bin Zaid who was known as" Halib Alhejarah" and was residents in town of Rey. The representatives of the people went to see him and Hassan Ibn Zaid accepted their invitation and went to Tabarestan on 25 of Ramadan in 250 AD. The Sadat and the elders of that town celebrated his entrance and rushed to welcome him and they had to swear allegiance to him according to the Book of Allah and the Sunnah of the Messenger of Allah and enjoining the good and prohibiting from the evil.
The rule of Alawites was started since 250 AD., in different northern parts of Iran and continued until the year 316.
The Government of Ale bouyeh
On the eve of the fourth century, the Abbasi government was weakened for several reasons and at the same time in different areas of the rule, the boys of buoy, the fisherman ruled in different cities of Iran. After they settled in different cities of Ray, Isfahan and Shiraz, they moved to Baghdad, the center of the Abbasid Caliphate and captured the government and the third Caliph. Allameh Majlesi in Behar ol Anvar narrated a Hadith from Imam Ali peace on him that according to it Imam Ali has informed people about the fact that Al Dayalameh will reach to government. He says, "in Daylam some boys of fisherman will rise and then their government will be settled on the land and then they will conquer the lands up to the district of Zora’ (Baghdad) and the Abbasid caliphs will be removed.
Someone asked: how long is their government? Imam said hundred and several years.
Al bouyeh by capturing Baghdad ruled on all Shia and Sunni Muslims, therefore, to strengthen their political and religious power they should confirm the caliph.
There is no doubt on the trend of Al bouyeh to Shiism, what is questionable is the kind of their Shi'ism. Whether they believe to the Shia believing the twelve Imams or they belonged to other sects of Shiite or they were political and militant Shiites. And it is important to know how much they involved their religious teachings in politics and governance.
Then we should say briefly they compromised with the Sunni caliphate and so Al bouyeh benefited from this approach because all the Muslims accepted the governance of Al bouyeh on Muslims. But in terms of religion and beliefs many tendencies, signs and evidences indicate that they belong to the Shiite sect who believe twelve Imams. Evidences such as:
A. Mu'izz o Dole, one of the leaders of Al bouyeh received his legal and governmental issues from Ibn Jonaid Askafy, who was one of the leading scholars of Shia, and ruled the country based on religious and government views.
B. Sahib Ibn Ibad, one of the Shia scholars who were the minister of Moayed o Dole and he fulfilled the affairs of Muslims with his extensive powers to the, especially the affairs of Shiites.
C. Rokn o Dole Dailami, one of the rulers Al bouyeh who had warm relations with Sheikh Saduq.
D. holding the ceremonies of Ghadir and Ashura that are unique to Shia who believe in twelve Imams, in the government of Ale bouyeh shows that they are Shiite. In some sources it has been mentioned that Mu'izz o Dole in 352 AD in Baghdad took seat of the Abbasid caliphate and welcomed by Shia.]
Ibn Kathir in his book has mentioned the causes of disability of Sunni caliphs who prevent this event: "it was clear that Shiism has been spread and the king was with them
The fourth century AD was the time of the spread of Shiism in the Islamic world. This expansion is due to various factors, which consists of four different factions of the government with the Shi'ite Fatimid in Egypt, Ale bouyeh in Iran and Iraq, the government of Hamdanids in Damascus and the governance of Zaydi in Yemen are some of them. To admit some historians, during the reign of Al bouyeh in Iran and Iraq, the slogans of Shiite became common and can be clearly said that in Iran this was an important step for the religion of Shi'a that was unprecedented. Ibn al-Athir writes:
In the year 351 AD., on the order of Mu'izz o Dole this sentences were written above the mosques under the governance of Ale bouyeh: "God curse Moaviyeh son of Abi Sofyan and curse the one who took the Fadak by force from Fatima peace on her and curse one who did not let anyone burry Imam Hassan beside the grave of his grandfather from someone and God curse one who exiled Abuzar Ghaffari.
The governance of Al buoyed and their prominence on the caliph prepared a good security for Shia and they tried to use this position and spread the Shia religion the great Shia scholars such as al Koleini, Saduq, Sheikh Mufid, using all the opportunities created by the pen and expression began to spread Shiism.
The government of Ilkhanian, the Mongolian
After the fall of Al bouyeh, Sunni rulers ruled Iran and in this period the Shia religion was spreading by Shiite scholars. Because of the role of Shiite scholars and their role in the administration of the Islamic society, the last Abbasid caliph also chose a Shiite minister who had cooperation with Tusi.
The Mongols, led by Holako khan attacked to Baghdad in 656, then the Abbasid caliphate, followed by the Caliphate of Baghdad all collapsed and the Mongolian Ilkhanian tried to lead local governments.
Over time, the Ilkhanid rulers were familiar with Islamic culture and accepted Islam, although it is believed that Holako khan died on Idolatry religion. Those who accepted Islam tried to have an intermediate position toward two trends of Shia and Sunni. Ghazan Khan who had the Mongol government had the year 694 to 709 Shi'a tend to be broadly Shia and sometimes accepted by historians that Ahlbyt was friendly. Some authors believe that Shiism is the kind of recognition at the time.
After the death of Ghazan Khan in 709 AD, his brother became the crown prince that also became the head of government, and he called himself ''Aljayto'' that in Mongolian language means '' the great king''
In Persian means ''the servant of God''?]
Before the establishment of the Mongols, debate and discussion had begun among Islamic sects and religions. King observed these debates and could not conclude a result from these debates until he saw Imam Ali peace on him in a dream. Then he said: now I know what the fact is and I believed that the religion of Shia is the best religion and there is no doubt about it I have chosen this religion and rejected other religions the savior and my salvation.
After the Mongol Sultan religion was Shiite, announced his conversion to Islam spread across countries and people tried to become law, and if they disobey discipline.
In some cities, the Sultan was met with resistance. It seems that there were resistances against Shi'ism in all cities so that Sultan Muhammad Khodadad at the end of his treatise considers being Shia as a matter of choice and no one should be forced to have a religion. He writes: Whoever wants can accept the religion and there is no force on those who will not accept the ruling.
The Shiite of Sultan Muhammad is a turning point in the history of Shia in Iran, and it made the strengthening and expansion of Shi'ism in the Safavi era and the underlying recognition was at the time. Khodabande ordered in addition to Congaing the name of Imam Ali peace upon him and his progeny and a sermon to the Prophet and his family, the Imams in the mosques.
The leaders of Sarbedaran
In a part of Khorasan and around the city of Sabzevar, one system was established in 738 in the sequence that was from Sabzevar to the state of Damghan and Gorgan. The leaders of Sarbedaran announced their religious policy in support of justice that is the same Shiite branch of Islam that is the right path and announced Sabzevar whose people were known as Shiites from a long time ago, as the center of their government. They established a relationship with Dervishes and their men who were known as having friendship with Al-Ali. They applauded the Poets to the eulogy telling about Ahlbyt and they began some correspondence and communications with some Shiite leaders abroad, particularly in the Jabil Lebanon was an important center of Shi'ism. They invited them to conduct rituals in Shiism in Khorasan. The invitations of the supreme Ahlbyt "first martyr" in his famous book "Al lomeh Aldameshqyeh" with the name of Khoja Shia Ali confirmed leaded writing and sent to Khorasan act according to his fatwas. ]
Although there are so many things to discuss the Shia Imami of this series of discussions is high. In short, it can be said that their attitude was strong Shia and Shia are known as money.
The Government of Gharaghounloos
Along with the end of the Timurid era, some states were built in the northern and western parts of Iran. The short-term government within the space of Azerbaijan and Iraq could be considered as a positive point in the history of Shia Iran
They have desires, beliefs and Shiite areas of fertility and the emergence of Shiism as the official religion of the Safavi dynasty were provided. Tabriz took "Oljaito" patriarch was a government center, by making him officially the Shi'a, were ready to periods after the cradle of Shiite Iran. Koyunlu presence in Azerbaijan and Tabriz provided a suitable environment for the adoption of the Shia.'' Black Josef'' was the founder of Shia government of Koyunlu known to have interests and influence of Shiism during Timurid Shah Rokh who was presented by the lack of obedience of the people of Tabriz and Saveh and follow Koyunlu foundation in the form of political expression . At the time of "Jahān šāh Koyunlu" its reputation as Shiite tendencies was such that when Timor attacked Qom and Saveh and the people of this city and Turkmen were Alnja these two cities were the rule.
The Safavi State
The establishment of the Safavi government in the early tenth century AD was one of the important events in the history of Shia in Iran. The emergence of this government is a new era in the political and religious life of Iran that must be according to the official religion of Shiism and the independence of the office. Before the advent of the Safavi dynasty, different ethnic groups and national government in Iran as there were no administrative focus. Safavi state was the culmination of Shiites against the governments and powers.
Sheikh Safi Ad-Din ARDABILI Isaac, the great ancestor of the Safavi and the Safavi sectarian leader, patriarch lived in the era of Ilkhanid and he was contemporary with Ghazan Khan and Sultan Abu Saied. Since 700 AD, Sheikh Safi al-Din advised people of Ardabil and he extended his influence in the cities of Gilan, Azerbaijan and Anatolia in Turkish. From the beginning of the eighth century to 830 AD, leaders of the Safavi Sufi only tried to guide their disciples who were in remote and close areas until the prestige and power of the Safavi sectarian deprived among the poor tribes of Anatolia and the Levant increased. Since 835 the monastery was led by Sheikh Jonaid Safavi, the leader of Khanqahshan exclusively tries to promote Shiism.
Disagreements between the rulers and dynasties of Koyunlu and hospice and the situations of king in this conflict led to the flow path of the Safavi addition to promoting political and military guidance. Safavi rulers continued to struggle with sheikhs' path until Shah Ismail in 905 AD. G. whereas he was only twelve years old, began his campaign in the years after the conquest of Tabriz, he established Safavi state.
Shah Ismail after the first attack on his victory ordered the preacher of the sermon read duodenal imams and religion as the official religion of the country was declared Twelver. The emergence of the Safavi and Ottoman Sunni resistance against the religious conflict was causing ignite. After the establishment of the Safavi in the fight against Sunni revenge somehow were to rule in the territory of Sunni and Shiite death since before the Ottoman Empire was common.
Safavi Shah Ismail in his official policy led to Twelver Shi'ism and did not encounter much resistance. However, this is due to the harsh treatment of the opposition was the king, and there were many different contexts for a Shiite, did not really have much impact on the result, because the Iranian people accepted Shiism for any reason, it can be easily adopted Shiism. Of course Shia people in the Safavi era gradually evolved. This process began in the time of Shah Ismail and Shah Abbas and also continued to move slowly so that the two areas in Semnan and Sorkhi remained stone writings of Shah Abbas that if someone is Shia, will be exempt from taxes. [20
Shah Ismail Safavi, to strengthen the foundation of Shi'ism in Iran, invited Shia Twelver scholars of Damascus, Bahrain and Saudi Arabia and Iraq to the north-east regions of Iran invited. The success of the religion is not only because of the dynasty but also of its essential religious attractions religion was originated
Safavi Shi'ite rituals and religious ceremonies to stabilize the teachings of the early caliphs were remembered with scorn. The shrine of Sufi shrines destroyed and was replaced Sadat and Imamzadeh. As collective mourning ceremony included Khani and thy reading, all suggest measures to stabilize the Safavi Twelver Shiite belief is
After the Safavi Shiism as an official religion in the context of a political system adopted by different governments in the world and the continuation of some sects such as Zaniyah, Afshariyeh and Qajariyeh and all Shiite Moslem as a vital principle for their power as a political system and has serious presence in the world.