فهرست مطالب amir hossein hatami

Russia's influence on the economic structure of Gilan from the Nasserite period to the Constitutional RevolutionRussia's influence on the economic structure of Gilan from the Nasserite period to the Constitutional RevolutionRussia's influence on the economic structure of Gilan from the Nasserite period to the Constitutional RevolutionRussia's influence on the economic structure of Gilan from the Nasserite period to the Constitutional RevolutionRussia's influence on the economic structure of Gilan from the Nasserite period to the Constitutional RevolutionRussia's influence on the economic structure of Gilan from the Nasserite period to the Constitutional RevolutionRussia's influence on the economic structure of Gilan from the Nasserite period to the Constitutional RevolutionRussia's influence on the economic structure of Gilan from the Nasserite period to the Constitutional RevolutionRussia's influence on the economic structure of Gilan from the Nasserite period to the Constitutional RevolutionRussia's influence on the economic structure of Gilan from the Nasserite period to the Constitutional RevolutionRussia's influence on the economic structure of Gilan from the Nasserite period to the Constitutional Revolution structure of Gilan from the Nasserite period to the Constitutional RevolutionRussia's influence on the economic structure of Gilan from the Nasserite period to the Constitutional Revolution structure of Gilan from the Nasserite period to the Constitutional RevolutionRussia's influence on the economic structure of Gilan from the Nasserite period to the Constitutional Revolution

study and analysis of the concept of democracy among the thinkers of the Islamic world Emphasizing the views of Ali Shariati and Iqbal Lahoristudy and analysis of the concept of democracy among the thinkers of the Islamic world Emphasizing the views of Ali Shariati and Iqbal Lahoristudy and analysis of the concept of democracy among the thinkers of the Islamic world Emphasizing the views of Ali Shariati and Iqbal Lahoristudy and analysis of the concept of democracy among the thinkers of the Islamic world Emphasizing the views of Ali Shariati and Iqbal Lahoristudy and analysis of the concept of democracy among the thinkers of the Islamic world Emphasizing the views of Ali Shariati and Iqbal Lahoristudy and analysis of the concept of democracy among the thinkers of the Islamic world Emphasizing the views of Ali Shariati and Iqbal Lahoristudy and analysis of the concept of democracy among the thinkers of the Islamic world Emphasizing the views of Ali Shariati and Iqbal Lahoristudy and analysis of the concept of democracy among the thinkers of the Islamic world Emphasizing the views of Ali Shariati and Iqbal Lahoristudy and analysis of the concept of democracy among the thinkers of the Islamic world Emphasizing the views of Ali Shariati and Iqbal Lahoristudy and analysis of the concept of democracy among the thinkers of the Islamic world Emphasizing the views of Ali Shariati and Iqbal Lahori

Urban planning of Tehran until the period of Naser al-Din Shah continued in the style of urban planning of the Safavid period. This method only met the needs of a traditional city in various limited political, economic and social dimensions. From the time of Nasser al-Din Shah, Tehran as the capital of Iran in the Qajar period and in the face of the Western world became a platform for developments in the field of urban planning and a model for other cities in Iran in this field; However, these developments did not enter the city in its pure Western form and appeared in a mixed and influenced by the traditional Iranian society. Therefore, the aim of the present study is to investigate the impact of Western civilization and urban society of Tehran on the continuity and physical-spatial evolution of the city in the Naseri period. This research based on descriptive-analytical method has investigated this issue. The findings of this study show that the physical part of Tehran entered a new phase during the reign of Nasser al-Din Shah, influenced by Western civilization. These physical-spatial changes were not simply influenced by the modern Western world; Rather, indigenous cultural and artistic forces combined new influences with Iranian architecture. These developments were achieved on the one hand in the method of urban renewal in various dimensions and on the other hand in the quantitative dimension and the growth, reproduction and multiplicity of elements of the city.

Poetic historiography has been formed as one of the historiographical forms of the Mongolian period, following the advent of historiography. In this historiography, as its name implies, history is written in order. The poetic historiography provides a lot of information about the reconstruction of some of the historical events of this time and in terms of showing evidence of the revival of the Iranian and the Persian language. Although the Ilkhani and Timurid periods are the most important periods in Iran's poetic historiography, and many epopees have been created in this age, this kind of historiography has been less studied by researchers. The present research seeks to study the ideas of Iranian identity by a descriptive-analytical method in the poem called Daftar Delgosha by Saheb Shabankareh. The results of the research show that, in Saheb Shabankareh's opinion, the history and historical past have played the most important role in the restoration and reconstruction of the Iranian identity in Islamic times. The deep view of the poet towards Ferdowsi and the influence of Shahnameh have led him to repeatedly refer to the characters and heroes of Shahnameh in his poem. Sometimes even his heroes consider themselves superior to the champions of Shahnameh.

One of the most important issues studied in the era of conquests and the first centuries of Islam in Iran was the situation of religious minorities and the type of confrontation of Muslims with them. By emphasizing the concept of "People of the Book", the Qurchr('39')an had specified the task of how Muslims deal with Jews, Christians, Saebis, and through the interpretation of this concept with Zoroastrians. But when Muslim conquerors reached the easternmost parts of Iran during the conquests, they encountered Buddhism. A religion that was less known to them and therefore it was not clear to them how and on what basis of jurisprudential rulings they should deal with Buddhists. Therefore, in the present study, an attempt is made to answer the main question of how and on what basis Muslims were able to regulate their relations with Buddhists. According to the research findings, the first Muslims considered Buddhism to be a pagan religion. Based on this view, they had violent and intolerant treatment with Buddhists. But then, the necessities of the emerging Muslim government in these areas changed their attitude towards Buddhism. Here, the same deal was done with the Buddhists as with the People of the Book.

Historiography and historiographical studies is one of the most important research topics in any historical period. Historiography in the Āl-e Būya period can also be seriously examined from this perspective. But if we exclude Abū ʿAlī Aḥmad ibn Muḥammad ibn Yaʿqūb ibn Miskawayh, the historians of the Āl-e Būya period, despite the fact that most of them are among the great historians of the Islamic world, have received less attention from scholars and researchers. Historians such as Sabet Ibn Sinan, Abu Ishaq Ibrahim Ibn Hilal Sabi, Hilal Sabi, Abu Shuja Rudrawari, Abu Naeem Isfahani, Abolfaraj Isfahani, Hamza Isfahani and ... . This issue can be examined in two ways: First, these historians have often been overshadowed by the radiant face of Miskawayh during this period; And secondly, the Persian writing of historians from rival courts such as the Ghaznavids and the Samanids has attracted more attention. However, it seems necessary to pay attention to the study of historiography of historians from Āl-e Būya period. Accordingly, in this article, an attempt has been made to respond to this necessity by examining and analyzing the historiography of Hamza al-Isfahani, the writer of the History of the Kings and the Prophets. According to the findings of the present research, the historiography of Hamza al-Isfahani is very important in several ways: The use of multiple copies of some missing sources of the history of ancient Iran, such as Siar al-Muluks, Hamzeh’s expertise in historical terminology, and the widespread use of calendars and chronological topics in historiography.

Upon the establishment of Zand government, social situation of Shiraz urban community which was affected by the ruling board entered a new phase. This social diversity led to some changes in the capital. One of the most important changes at this time was the formation of Kharabatian neighborhood and the activities of prostitutes therein. The neighborhood which started its activities following the social plans of the government left behind different changes in many aspects of the urban society of the capital. Therefore, the aim of the present study is to investigate the causes for the formation of this neighborhood and its social consequences in the urban society of Shiraz in the Zand era. The study followed a descriptive- analytical method and used the library data to investigate the research problem. The findings show that controlling and managing the political activists in Shiraz, managing the crisis-stricken society after the fall of Safavids, encouraging the activists to reconstruct and improve Shiraz along with the positive attitude of Karim Khan Zand to this group of females all were involved in the development of this neighborhood. Moreover, the whole kharabatian neighborhood provided a good income resource for the Zand government. One of the social consequences of creating this neighborhood is the disorder in the foundation of families. In addition, since this kind of social activity was in contrast with the social and religious beliefs of the people, it created some popular and legal abnormalities by some parts of the capital society.

For centuries, the city of Samarkand was one of the most important and progressive Iranian-Islamic cities throughout the eastern lands of the Islamic Caliphate. This city reached its peak of prosperity, especially in the Samanid period. But Samarkand, like the Samanid period, has been researched mainly for its political and cultural importance. Therefore, despite the economic importance of Samarkand and the Samani period in the history of Islamic Iran, they had more importance in political and cultural fields. Therefore, in this research, it has been tried to analyze the economic importance of this city in the Samanid period based on a descriptive-analytical method. Based on this, the main question of the article is what are the main factors that led to the economic prosperity of Samarkand in the Samanid period? And what fields did this boom have? According to the research findings, a combination of natural, geographical and socio-political factors provided the necessary grounds for economic prosperity in Samarkand during the Samanid period. This prosperity also mainly covered fields such as the agricultural economy, trade and commerce, the slave trade, and the paper industry.

The Dehgans were one of the most important and influential social classes in Iranian history during the Sassanid and early Islamic centuries. The social position of the Dehgans who were educated and aristocratic landowners, in the transition from the ancient times to the Islamic era, when great political and religious changes took place, did not decrease but also improved in some cases. During conquests, Dehgans were mainly rulers and governors of many different regions of Sassanid Iran. They reached peace and consensus with Arab conquerors and maintained their aristocracy for several centuries. But what is important in the history of this social class, is a change in the concept of Dehgan from the sixth century AH onwards. In fact, from this century onwards we are witnessing the gradual evolution of the concept of Dehgan from aristocratic landowner to poor rural. This research seeks to explain why this very important evolution occurred. According to the research findings, this evolution was not caused by political changes (the fall of the Sassanid regime) or religious changes (the conversion of Iranians to Islam), but rather by economic changes and the land system.

Wonder book writing has been of customary traditions in Islamic historiography. Wonder book writing first emerged as one type of Islamic geography and cosmology and in fact, it is the common product of natural history and geography. ʿAjāʾib Namah could be considered as unique forms of encyclopedias that are remarkable in terms of literary, cosmology, geography and natural history. In ʿAjāʾib Namah real thing is usually interlace with the unreal and phenomena are explained in a literary and exaggerated way without research and criticism. Multiple ʿAjāʾib Namah has been written in Islamic civilization. One of the most complete and comprehensive among them is Zakaria Qazvini's ʿAjāʾib al-Makhlūqāt. In this work, Qazvini has appeared as a natural scientist and has explained common scientific topics. The key question is whether ʿAjāʾib Namah could be considered as scientific works? This study by using the analytical-comparative method explains that ʿAjāʾib Namah belongs to that part of the Islamic knowledge system that is opposed to rational-critical and empirical approaches. In other words, considering the text of Qazvini's work and other similar works indicates that to what extent the concept of science in the Islamic world from the sixth century onwards has changed and degenerated from the one that Islamic scholars contemplated in the third and fourth centuries. According to the findings of this study, wonder book writing is the product of the science degeneration period in Islamic civilization and getting away from rational, critical, empirical and observational approaches.

Law enforcement-security bureau, have always been one of the most important bureau in Iran's Islamic bureaucracy in the early Islamic centuries and even afterwards. The functions and duties of these bureau usually range from military, law enforcement, intelligence, financial, religious, and even private spheres. Meanwhile, the controllership bureau in the concept of the inspection and intelligence system, in terms of jurisdiction and duties, was one of the most important and indispensable bureaus. The grounds and necessities of this tribunal date back to the Ancient Persia and the beginning of the formation of the institution of governance in Iran. Along with the transition of the Sassanian bureaucracy system to the Islamic period, the controllership bureau was transferred along with other Iranian bureaus to the Islamic period and evolved. Though initially adopted by the Abbasid Caliphs and their Iranian ministers, this bureau was actually in the periods of Ghaznavid and Seljuk, which evolved and took its final shape. The status of this bureau in the hierarchy of the bureaucracy system, the main concept and function, and the scope of its duties and powers in these two historical periods was not the same, and a serious development has taken place in this regard. The explanation of this development is the main issue of this research. Findings of the research indicate that the controllership bureau in Ghazni era was more of a kind of intelligence system that mostly had a security function, but during its transition to the Seljuk period, its main function was changed, and during this period it was mostly a kind of economic inspection system with economic function.