مجله تاریخ ایران
سال دوم شماره 2 (پیاپی 60، بهار 1388)

With the emergence of Islam، the Iranian culture devoted itself to the flourishing and expansion of the Islamic culture; and with the consequent entry of the Turks and Moguls into the Iranian cultural scene، Iran undertook the responsibility of a completely new cultural system. The aim of this article is to use the historical approach of research in order to identify the interaction of the three cultures in the Iranian capital of Shiraz in the 8th and 9th centuries. Results show that the Iranian Intellectuals and luminaries created a sort of bind between the cultures and by managing the newly-flourished culture، created spectacular works of art and craft. Thus، the Iranian culture once again maintained its influence. Al - Injuids، Al - Mozafarids، and the Timurids played major parts in the mentioned events.

Iran’s engagement in its second round of wars against Russia، in the domestic arena، provided an opportunity for some members of the ruling family to take advantage of the situation and extend their extortion. Under such circumstances، public dissatisfaction about the misconducts of Mohammad Vali Mirza in Yazd led to a riot which was directed by Abd-Alreza Khan Bafghi. The present research aims to offer a descriptive-analytic discussion of the subsequent upheavals concerning the political history of Iran and Kerman while presenting a new insight for the social backgrounds of the recent events. Influenced by factors such as the power relations among the ruling family، the reflection of the central government’s weakness for aggravating the domestic rivals، and the simultaneity as well as the amalgamation of Yazd events with that of Kerman، the king and his to-be-successor prince decided to conceal their decision of dispatching army to the eastern borders under the pretext of the military presence of Abbas Mirza in these regions. All in all، while the conquest of Yazd and Kerman without any bloodshed was an indication of the lack of a severe crisis، the sad death of Abd-Alreza Khan manifested the policies adopted by king Fatah Ali Shah in coping with the problems and punishing the inferiors instead of dealing with the infringements made by the royal family.

In analyzing the process of the forming of a historical phenomenon، the historical geography is important and should be taken into consideration. The aim of this article، based on the historical method of research، is to investigate the role of historical geography in the flourishing of the Hilla School and its effects on the expansion of Shi’a thought in this period. The city of Hilla was built by the Emami Omara of Bani Mazyd sect in the fifth century AH. Dobis I built the city in 419 AH in the rich district so called “Jame''ayn” located in the west bank of the Suru River. Changing the capital of state، Sadaqhat-bin- Mansour divided the region into multiple subdivisions. Hilla، with its highly strategic position، soon became the major center for commerce، agriculture and accumulation of wealth in Iraq. These unique advantages of Hilla encouraged some reputable scholars and literary men of Bani-Mazyd to establish an educated association in the city. During the Abbasid era، especially in Nasser-Ledinellah’s reign، Hilla became a flourishing center for literary and science. Emphasizing education and security development across the territory (from the beginning of Bani Mazyd to the end of Ilkhani age) Ilkhanid also paid special attention to the Shi''a sect. These provided benefits gave Hilla credit as an excellent center of Shi''a jurisprudence school. This strategic situation had a great impact on Shi''a Iran not only ideologically، but also geographically.

The kind of hat used by mystic groups، known as “Kolah-e Tark” or “Taj-e Sufiana” has always had a special status and function. Since the first centuries of Islam up to the Safavids era، Taj or Kolah-e Tark has undergone a major change both formally and conceptually. The purpose of this article، using the historical method of research، is to understand and explain the mentioned changes and their historical causes and factors. The findings of the research shows that the Kolah-e Tark was initially used as an ordinary headwear، but in the course of time، its form and concept changed and became a sign for abrogating the evils، a religious or sectarian motto، a component of social and political identity، as well as a pretext under which pro-Safavid militants and groups were humiliated by the Ottomans and Uzbeks.

British armed forces، after a 150-year long invasion of the Persian Gulf، finally left the area in the late 1960’s. According to Nixon doctrines mentioned in the press conference on the 25th of July 1969 in Guam، the two governments of Iran and Saudi-Arabia، as the two major forces in the region، were able to fill the power void in the Persian Gulf. Thus، the mutual benefits of these two bordering countries become more important than ever. The overly-cautious representation of such matters in the press and media of both countries، both of which possessed no identity independent of the other، is clearly visible. In this article four events، which are the death of Malek-e-Fazil، Malek-e-Khaled’s trip to Iran، negotiations on the alteration of Persian Gulf’s name، and the establishing of the Gulf’s news media، will be studied in the press and media of both countries. The main issue of this article is the underlying structures that dictated the representation of such matters in the media. The results of this article، which has been undertaken in the historical method using archived documents، show that in Saudi Arabia the representation of such matters was led by the Ministry of Information، and in Iran this was dictated by Mohammad Reza Shah I and then by the Ministry of Foreign Affairs.

The religious relations between Iran and Ottoman during various eras have been different. The main purpose of this research، based on the historical approach، is to identify the factors influencing the emergence of the conflicts between the two countries، and the effects of the contracts on abating tension between them. The results of this research show that، despite the conflicts occurring in the first decades of the Safavid dynasty’s rise to power، during the reign of Tahmasb، due to the Amasiyeh agreement the religious conflicts lessened and changed to amicable relations. As a result of the Zahab agreement between Shah Safi and Morad IV، the Ottomans put an end to their hostility toward Iran، and the religious factor، hitherto a major cause of the conflict between the two countries، lessened slightly. During the Afsharid era، after many years of fighting with Ottomans، Nader Shah concluded that there should be peace among the Muslims. Therefore، the “Najaf Religious Association” was established. The famous Shiite and Sunnite Ulama gathered in that big consulting chamber and partly agreed on some conflicting issues.

Several researches have been done about Mohammad ''Ali B. Abi Taleb Hazin Lahiji (1692-1766) and his works، yet many aspects of his life remain unstudied. In the present article، allotted to Hazin''s life in India، the following questions have been dealt with: the contemporary conditions of his lifetime and his class position، how these affected his life and immigration، and his thoughts about India and his life there. The findings of this research، which utilizes the historical approach، affirm that Hazin was one of the major cultural figures of his own era، and was forced to immigrate to India due to changes in the political scene. He is one of the predecessors of social criticism in Iran and India، and views the West with praise.