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Best regards, StanleyOG. The Sasanian epoch offers many archeological findings and remnants, besides the fact that various sources mention Qom. Probably the urban structure of the Sasanian settlement of Qom can be compared with the type of city of Ctesiphon Or.

It is difficult to decipher the actual process of the Arab conquest of Qom from the extant Arabic sources. It remains unclear who the defenders of Qom were; probably fleeing Sasanian nobles and local soldiers returning from the great battles against the Arabs formed the core of the resistance.

The area remained largely untouched for 60 years after the initial conquest and was probably administered from Isfahan. The decisive step for the later urban development of Qom occurred when a group of Ashaari Arabs came to the area.

These Ashaaries originated in Yemen and the first important figure among them was the first conqueror of the area of Qom, the above-mentioned Abu Musa Ashaari.

It is not exactly clear why they migrated, but it might have also been a general opposition to the Umayyad dynasty.

A central element was the early contact with the leading local Zoroastrian Persian noble Yazdanfadar.

As the Arabs required a great deal of pasture for their large herds of cattle and were much wealthier than the local Persians, they slowly started to buy land and take over more villages.

The decisive step for controlling the area was the elimination of the local Persian noble class that took place after the death of Yazdanfadar in The place of her entombment developed from —70 into a building that was transformed over time into today's magnificent and economically important sanctuary.

In —26 a major rebellion against the tax regulations of the caliphate broke out in Qom. It was caused by the refusal of the caliph Al-Ma'mun to lower the yearly tax assessment as he had done in Ray.

The revolt was led by an Ashaari named Yahya ibn Emran, maintaining that taxes should not be paid to an unlawful ruler.

Yahya was killed by troops sent by the caliph and the citizens were severely punished; the taxes were raised from 2 million to 7 million dirhams.

Two years later the taxes were again raised by , dirham by the Ashaari governor Ali ibn Isa, who was subsequently deposed because he was strongly rejected by the inhabitants of Qom.

But in Ali returned to the post of governor wali and forcefully collected tax debts that were laid upon him by the caliph. Between —42 two contradicting tax assessments were carried out under turbulent circumstances which amounted to a sum of 5 million dirhams.

The names of those involved have survived. The move of a Hadith transmitter from Kufa to Qom, which took place probably in the middle of the 9th century, indicates the increased importance of Qom as a center of Shia learning.

During his governorship important Alids moved to Qom and there are references to close contacts between the representative of the 11th Shia's Imam, Hassan al-Askari , in Qom and other Qomis.

The first Friday mosque in Qom was built in —79 on the site of a fire temple, although there are also confusing reports concerning a possible earlier Friday mosque.

At about the same time the early orthodox Shias achieved their victory in the town. Isa Ashaari. Altogether he stayed in power only for two years before he had to return to Baghdad.

This move caused more unrest and affected the balance of power in an area that was disputed between the powers of the time Daylamites, Samanids.

The Daylamites brutally exploited the city through harsh taxes. No outstanding events are reported for the relatively stable political period until —89, but Qom seems to have been isolated inside Persia because of its Shia creed.

At the same time, the Fatima sanctuary was enlarged and the number of sayyeds residing in Qom reached a considerable number. The population amounted to 50, inhabitants at the most and consisted of Persians and Arabs who had adopted the Persian of the time [46] as their language and many social customs from the Persians, whose proportion was probably smaller than the Arabs.

The Kurds lived in the countryside to the west. The Twelver Shia constituted the great majority of the population and many important Shia scholars of the time came from Qom or lived there.

These Alids descended from the Imams and were supported by pensions. Apart from the Shia mainstream, other Shia sects existed in the city and one can also assume the presence of Sunnies.

The majority of these non-Muslims were Zoroastrians, who made their living mostly as farmers. Jews must have lived in Qom as well, but information on them is scant.

It is striking that the formerly dominant Ashaaries had lost their leading positions by the end of the 10th century.

This points at a new social situation that allowed assimilated Persians to join the local establishment. The city's topography in the 10th century still reflected the evolutionary merging of the original six villages; these were still separated by fields.

There were about eight squares whose function is not clear and three mosques within the city. There is almost no information about madrasas.

The sanctuary must have still been quite small as only two cupolas are mentioned. A bazaar and bathhouses must have existed, too, as well as certain administrative buildings prison, mint.

Five bigger and eight smaller roads indicate good traffic connections, which were supported by at least three or maybe even nine city gates.

Qom was then in a difficult economical and social position. Many houses inside the city as well as bridges and mills were ruined and the roads and agriculture were suffering from an insecure situation.

This has to be attributed to difficult social circumstances and excessive taxation. Altogether the state of cultivation in Qom seems to have resembled that of the other regions of Persia, although the thirty different crops and plants are only indirectly mentioned in connection with the tax assessments.

The soil is reported to have good quality and produced big quantities of food. Little is known about animal husbandry in the region, but the considerable number of fifty-one mills existed, of which a fifth was in decay.

Legends speak of mineral deposits and mines of silver , iron , gold and lead , while Kurds seem to have produced salt from a lake nearby see Qom Lake.

The production of chairs, textiles, and saddle equipment indicates craftsmanship. The city's taxation has to be distinguished between the more proper rule of the Abbasid tax bureaucracy and the time of the Deylamid warlords where rules were bent arbitrarily.

A stunning diversity of taxes is known often meant to serve the ever greedy Abbasid bureaucracy and the Deylamid and Buyid war machinery but the Karaj land tax , which was composed of many different separate sums, was the most important single tax existing in Qom at least since post-Sasanian times.

Within the known 18 tax figures ranging over years there are great differences and the tax figures vary from 8 million to 2 million dirhams with a mean value at around 3 million.

In taxation Qom always followed the solar calendar with its own local variation, starting from the death of the Sasanian Yazdegerd III. Little is known about the time until the period of Seljuki dominance.

Surprisingly, Qom enjoyed relative prosperity in its economy in the Seljuk period. Sultans reportedly visited the sanctuary although no specific sultan is mentioned by name and in general no religiously motivated punitive action against Qom is known to have taken place.

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