A Comparative Study on the Role of the Religious and Political Thoughts of Qom , Ray, Baghdad and Khorasan on Shiites of the Third Century.

In the third century, the political multiplicity of iran was influential on various thoughts and expansion of the opposite religious interactions. benefiting from the attention towards the masses of people and equalizing among them, murjae and hanafiae could affect iran and missionaries deeply.in the middle of the third century, with the shafei’s influence in the fascinatingcities of ray, neishabur, samarghand and tashkand, limited the dominance ofhanafi-hanbali thoughts. the increase of city dwelling caused by the attraction of missionaries from countryside and villages to these cities would have been anotherfactor in this process.the appropriateness of political geography and the struggling of zaydieh shiitedirection , tinged with motazeli thought , against taherian caused that even samani ddid not succeed in eradicating the social roots of this course in some parts of iran.in khorasan, at the end of the third century, ismaeli missionaries gave priority tochange rural religious thought into the alteration of urban political elites’ beliefs. it was ahmad ibn hassan maderani, who put some emphasis for imami –shiite thoughtin ray.kolein in the outskirt of ray, witnessed the appearance of mohammad ibnyaghub( jacob ) , the imami narrative connector , who could present a pattern withqomi view , for the rationalizing and reconstructing the society of imami people of baghdad.it should be noted that the connecting base among imami populations inneishabur , ray, qom , marve and balkh of the third century was something beyond the exchanges of trade unions , in particular , it was qom ,benefiting from the scholarly elites who were in majority, that in the light of asharites at the end of the third century witnessed the centralization of imamieh and planning for faithful oreconomic expansion . in this case, the ideas of andrew newman, wilfred madelung ,donlop and pelt are disputable.