جستجوی مقالات مرتبط با کلیدواژه « ایرانیان » در نشریات گروه « علوم انسانی »

The book “Arabs and Iranians in the Islamic Conquest Narrative” is a specialized work that delves into the events known as the Arab conquests of Iran. However, its translation was undertaken by a translator unfamiliar with the basic principles of history, resulting in a text rife with glaring errors. This chapter aims to highlight the numerous flaws and deficiencies in the translation of the book, to illustrate to non-specialist readers and enthusiasts the potential scientific disasters that can ensue when one ventures into specialized fields without even a basic understanding of the relevant principles. The author of these lines hopes that this example will serve as a lesson to them.

The arrival of Islam in Iran marked the beginning of a new era for Iranians and the Islamic world. This period had many ups and downs. The religious influence of Islam was widespread and the influence of Iranian culture and civilization was undeniable. The current research seeks to answer this question: to what extent have Iranian customs and celebrations continued to exist and to what extent has the Islamic world accepted and governed with it? Did all aspects of Iranian life change with the fall of the Sassanids? The main hypothesis of the research is the survival of various aspects of Iranian customs and traditions after Islam, which became comprehensive during the period of the first Abbasid caliphate and expanded in other areas of civilization. Historical evidence shows us that many of these customs remained in force at least in the first three centuries, and even Muslim rulers accompanied them.

This article analyzes how the epic concepts of the Shahnameh of Ferdowsi are reflected in the depiction of the power of the Mongols and the Iranians in the Shahnameh of Changizi.The differences and distinctions in the portrayal of the power of these two groups in the Shahnameh of Changizi are presented using analytical and comparative methods. In this method, the descriptions of  the appearance and characteristics of the Mongols and Iranians in the Shahnameh are first discussed and then the differences in the behavior, actions, and use of power between these two groups are analyzed and compared. The results of this analysis show that the Shahnameh of Changizi presents portrays significant differences in the power dynamics between the Mongols and the Iranians. The Mongols are portrayed as a conquering and warlike power, while the Iranians are portrayed as a conservative and traditional power. Furthermore, cultural foundations play an important role in the portrayal of power between these two groups and emphasize the cultural differences in their power dynamics.

The main purpose of this research is to find the roots of Iranians' desire to invest in Turkey by means of a Casual layered analysis.

The type of applied research with a mixed approach, which was carried out with library studies and brainstorming sessions with the help of content analysis. The research sample consisted of 53 experts and experts related to the subject who were familiar with the topics of future research and especially the method of layered analysis of causes. The obtained data were analyzed using descriptive and inferential statistics and SPSS software.

The findings of the research indicated that 79 reasons were identified as the root causes of Iranians' willingness to invest in Turkey.

Based on the identified causes and according to the sensitivity of the subject, 23 causes were categorized and divided at the level of litany, 19 causes at the level of causal systems, 15 causes at the level of discourse and worldview, and 22 causes at the level of metaphors and myths. In addition, based on the statistical analysis that was carried out with the help of the questionnaire, three more root and effective causes were identified and introduced at each level.

This Study depicts the narratives of Aeschylus and Herodotus about the Achaemenid emperors and tries to show how they gave a narrative about the Achaemenid emperors and what sources they relied on in this regard. Its importance lies in a better understanding of Herodotus’s historiography and its use of Aeschylus’s narration among other sources. The main question and the problem that has been raised is to what sources did Aeschylus and Herodotus use in their narration and what narration they give. The approach and the research Methodology of this study is a thought. This means that it puts the narratives of Aeschylus and Herodotus next to each other to find out how they gave a narrative about the Achaemenid emperors. The thesis is that Aeschylus, who himself witnessed the Persian campaign, while giving a first-hand account, rewrote it based on the model of Greek tragedies, and Herodotus, while largely is influenced by Aeschylus’ account of the Achaemenid emperors and Xerxes’ campaign to Greece, he used other sources in his narration. As a result and data, the narratives of Aeschylus and Herodotus about the Achaemenid emperors and Xerxes’s campaign to Greece show similarities and differences. Based on the model of Greek tragedies, Aeschylus’s narrative tells the story of Xerxes’ campaign as a king whose delusions lead him to do brazen actions that involve an inevitable fate from the gods. Herodotus’ narrative is largely derived from Aeschylus’s narrative. The ups and downs that Herodotus depicts in the lives of the Achaemenid emperors and especially Xerxes and the influence of the intervention of gods and fate in their lives are all reminiscent of the ancient Greek tragedies, here specifically the Persians of Aeschylus. At the same time, Herodotus also uses other sources and gives more details than Aeschylus to show the reasons and agents of this campaign as a historian. Despite this, Aeschylus’s narrative is decades ahead of Herodotus’s narrative and is closer to the time of the event. Also, his narration of the Achaemenid emperors, as narrated by Atossa, Darius and Xerxes, has significant differences from Herodotus’s narration

Contrary to the popular belief among Shia Muslims that Shia originated and emerged during the time of Prophet Muhammad, some Orientalists consider Shia as a historical event that occurred after the martyrdom of the Prophet and during the Saqifah incident. Moreover, some believe that Shia was constructed by Iranians in response to Arab Muslim domination over Iran. Another group of Orientalists acknowledges the Arab origins of Shia but believes in the influence of Iranian culture on this religious sect. This study, utilizing Quranic verses, Nahj al-Balagha, narrations, historical evidence, and documents, proves that Shia is an essential part of Islam and its emergence coincides with the third year of the Prophet's mission, in parallel with the proclamation of “Say, there is no god but Allah, you will be successful”. This article critically analyzes and describes the works of some Orientalists.

Akbar Shah as the greatest Mughal king of India, in order to complete his policy of free thinking and religious tolerance in the multi-religious and multi-ethnic society of India, he ordered prominent works of Hindu, Christian, Buddhist and other religions in the fields of religious, historical and literary to be translated into Persian language. In this way, during his period, a translation movement was launched in which Iranians living in India played a prominent role, so that Iranian elites, translators and poets can be considered the main pioneers of this translation movement.The purpose of this article is to study the role of Iranian elites in the scientific-literary movement of Akbar Shah's era, and accordingly, the main question of the research is, in which fields and disciplines did Iranian elites play a role in the scientific-literary movement of Akbar Shah's era?The findings of the research show that the Iranians living in India were not only the promoters of science and literature in the period of Akbar and the subsequent Mughal rulers, but also greatly helped the growth, expansion and deepening of the Persian language in India. The research method in this article is the descriptive-analytical method and the method of collecting information is the library method.

The current research was applied in terms of purpose and descriptive-correlation in terms of nature; which has been done in the field. The statistical population included prominent professors in the field of sports management, specializing in the field of sports sociology. According to the available selection, 48 people were identified in this section, and after distributing and collecting the questionnaires, 41 completed questionnaires were collected. The sampling method was available. The research tool included a researcher-made questionnaire in two parts: descriptive characteristics and specialized questions. The final questionnaire was prepared using the Likert method and with five options. Its face and content validity was verified by 12 experts and the reliability of the questionnaire was confirmed by Cronbach's alpha method. In addition, the questionnaire was checked and verified using first and second order confirmatory factor analysis. In the part of data analysis, structural equation modeling method with partial least squares approach and using PLS software was used to comprehensively examine the conceptual model of the research. The results of the research showed that causal factors are effective on the main phenomenon (0.629); The main phenomenon is effective on strategies (0.399); Background conditions affect strategies (0.452); Intervening conditions have an effect on strategies (0.234) and strategies have a positive and significant effect on outcomes (0.691). Therefore, in the way of achieving the social consequences and national pride of ethnic identity, strategies should be created in the way of the formation of the charter of ethnic identity.

The first flourishing era of Islamic culture and civilization in the Maghreb and Ifrīqya occurred under the government of Aghlabids. Qayrawān is Islamic East Baghdad, the scientific and cultural center of the Muslim world in the West, And Scholars and scientists thought of it as the land of scientific trips to gain knowledge, research, and promote science. Rulers of Aghlabids knew subject to the Abbasid caliphate and followed of traditions and customary practices of the Abbasids, who depended on Persian traditions. They were intend to transfer sciences and knowledge of the Islamic East to Ifrīqya to try, scientists and excel in science learned to read. In the era of Aghlabids, for various reasons, many Iranian were staying Ifrīqya and in the Maghreb, and participated in the advancement and spread of Islamic culture and civilization. The main issue of this research is how and in what contexts the Iranians caused the transfer and spread of the manifestations and elements of Islamic culture and civilization to Africa during the Aghlabids period. This article is based on the approach of historical studies and the use of original historical sources and texts and modern research and is organized in a descriptive-analytical way. The findings show that some Iranian scholars and nobles migrated to Africa during the age of Aghlabids and played a great role in the transfer of Islamic and Iran culture and civilization from the East of the Islamic world to the West of Islam and the fields of bureaucracy, the formation, and expansion of sciences such as jurisprudence, Literature, medicine, art and architecture, and agriculture were influenced.

European tourists visiting Iran in the Safavid era, in terms of their mission and their desire to know Iran and its reflection in the West, to investigate the various territorial, geographical, social, economic, religious, cultural, scientific, and other aspects of biological and civilizational life. Iran that era and provided valuable information. One of the subjects of their attention is the scientific situation of Iranian society, which they have investigated and criticized with a comparative approach to the scientific situation of Europe. The view of these tourists as external observers in the evaluation of this issue can be beneficial in understanding some aspects of the civilization of Islamic Iran. This article, the aim is to investigate the scientific situation of Iran in the Safavid era through the reports of European travelers, which are based on library studies and descriptive-analytical methods. The question posed in this research is how did the European tourists reflect the scientific situation of the Safavid era Iranian society? The findings of the research have shown that the reports of tourists provide a picture of the scientific situation of Iran in the Safavid era and the attitude of Iranians towards science and knowledge, which includes both the advantages and superiority of the field of knowledge and the weaknesses and its shortcomings and scientific lags have been brought up. They have approached this issue with a comparative and critical view.

The relationship between Iranians and Arabs dates back to prehistoric times, ie to the mythical period, which expanded in the Achaemenid period and deepened in the Sassanid period., Their cultural, social and economic extent.

This article is based on library studies and has been done in a descriptive-analytical manner.

In the pre-Islamic period, the Arabs had more or less extensive relations with the Iranians, but the Arab invasion and the arrival of Islam in Iran had many effects on the social, political, cultural and economic situation in Iran, especially on the Iranian religion instead of. However, the fledgling Islamic state could not be deprived of the experience and skills of Muslim Iranians in government and court affairs. The use of Arabic language to enter into social and political affairs, encouraging Islam to learn, historical dynasties, etc. The influence of Arabic language in Persian increases.

Bilateral migration and migration, border cities, Iranian uprisings against Arabs, Iranians 'efforts to learn Arabic for religious and political reasons, Arabs' need for Iranians in governance, science and the formation of courts, the introduction of Iranian wisdom and advice to Arabic literature, Translation movement, etc. are among the important components in the influence of Arabic and Persian culture and literature on each other. Arabic was the language of the Qur'an and the religion of Islam, and the Iranians had no choice but to learn Arabic by accepting the religion of Islam. On the other hand, some Iranians, for other reasons, such as getting involved in politics and struggle, began to learn the Arabic language, and as a result, many Arabic words, phrases, and expressions became available in Persian through the Qur'an and the religion of Islam; And of course many words entered the Arabic language; The words that have been translated from Persian to Arabic are mostly related to the civilizational, cultural and political fields, and most of the words that Persian borrowed from Arabic are related to the religious field.

Contrary to the common belief and opinion of Shiites, who believe that the origin and emergence of Shiism was in the time of the Prophet (pbuh) and coincided with the emergence of Islam, a group of orientalists, based their own ideology, consider the Shiite religion as a historical event after the death of the Prophet (pbuh) which emerged during the Saqīfah of Bani Sāʿidah process; and some of them also consider the Shiism to have been fabricated by the Iranians against the Muslim Arabs’ domination on Iran. Other orientalists acknowledge the Arabic origin of Shiism, but believe in the influence of Iranian culture on this religion. The present research seeks to prove the Shiism is the original Islam and its emergence is on the third year of the prophetic mission simultaneous with the slogan of monotheism by using the Qurʾan verses and Nahj al-Balāghah, narrations, evidences, and historical documents. This paper criticizes the works of some orientalists with an analytical and descriptive view.

The rapid spread of Islamic conquests after the demise of the Holy Prophet (PBUH) in the field of human rights, a serious challenge is formed between the existing method in the caliphate with Islamic social values. During his caliphate, Imam Ali (AS) proposed a new discourse on the rights of the people by proposing the reciprocal rights of the ruler and the people.This study tries to use a descriptive-analytical method to answer the question of how the project of the discourse of mutual rights between the ruler and the people was implemented by Imam Ali (AS). And what effect did it have on the unhealthy legal situation of the Iranian Mawalis, especially in Kufa and the surrounding areas? The findings of this study indicate that the tribal community was influenced by the influence of its leaders and did not understand the importance of this idea of Imam Ali (AS). Regarding the implementation of this theory towards the Mawalis, the Arab aristocracy strongly opposed the Imam and did not pay attention to his Qur'anic instructions in this regard; However, in the long run, it was possible to for everyone, especially for the Mawalis to distinguish between the desired model of people's rights in the Qur'an and Sunnah and in the methods used. Also, the importance of administering legal justice, the correct way of governing discourse with all people, including ethnic and religious minority groups, and the method of achieving it were determined.

The Islamic conquest in Iran and the encounter between the Arab and Iranian cultures, after a period of conflict, opened the way to convergence and interaction, and in the shadow of interaction and mutual influence, some of the cultural elements of the Iranian people were absorbed among the Arab people, and the Iranians also adapted some elements from the Arabs. One of the aspects of this interaction was food, which the present article tries to investigate in a historical way by describing and analyzing the data collected from library sources. The findings of this research show that the Arabs were greatly influenced by the Iranians through different types of food and customs; meanwhile, after accepting Islam and leaving aside some of the foods and drinks that were forbidden in the new religion, Iranians also adopted some of the Islamic food culture.

By combining their ancient culture with Islam, Iranians have played an effective role in creating Islamic civilization. The presence of Iranians in the Abbasid caliphate provided a suitable platform for the development of science, literature and art. As Muslims liberated themselves from conquests, wars, and conflicts, and wealth and power increased, the tendency for a variety of fine arts increased among the caliphs, elders, and various classes of Baghdad society. They had conquests with other nations, opened the horizons of art to them, and created new works of art that were in line with Islamic law. In the meantime, the art of music had a special social status as an important tool to express the glory and authority of the Abbasid caliphs. This article seeks to explain the role of Iranians in the development of the art of music in the Abbasid period by means of explanatory-analytical method.Abbasid period .

After the arrival of Islam to Iran, Zoroastrians converted to Islam with different political, social, religious and economic motivations. This research intends to study the effect of Zoroastrian economic motives in converting to Islam by using descriptive-analytical method and benefitting from historical sources. This is a topic that has not been much paid attention by the researchers. The result of this study shows that in the first century AH, in addition to political, social and religious motivations, Zoroastrians converted to Islam due to various economic motives, such as sharing booties (G̲h̲anīmat), receiving a pension from the Court of Atta (Dīwān-iʿaṭāʾ), attainment of government positions, exemption from paying per capita tax (Djizya), and reduction of tribute (Kharāj).

The history of Iranians' interest in Islam and the Ahl al-Bayt of the Holy Prophet of Islam (AS) reaches the beginning of Islam, and even today, Islamic Iran is known for the love and following of the infallible Imams (AS). Some people try to cast doubt on this issue by insisting on some unreliable traditions and distorting religious texts. In this research, a hadith attributed to Imam Hussein (a.s.) has been investigated, in which the Iranians are introduced as the enemy of the Ahl al-Bayt (peace be upon them). Using library sources and descriptive methods, the mentioned hadith and other similar hadiths have been investigated. It was found that it is not authentic from the point of view of a document and cannot be attributed. Another thing is that assuming the authenticity of the reference, this hadith has been distorted a lot. Thirdly, a non-expert translation of that hadith has been presented in such a way that its meaning is distorted. Fourthly, even assuming the correctness of the citation and translation, as well as the absence of distortion in the text of this hadith, the contrary hadiths have not been paid attention to. While there are many other hadiths praising and honoring Iranians.

Study on people’s daily life, aiming at understanding both science and art used by them, is among the most extensive categories of research world. Exactly it is during such studies that most uncertainties are resolved and new theories are formed. Adoring beauty is something rooted in human being’s nature; for the same reason there is a desire to adornment in their nature. Hairdressing is an occupation that has long been recognized as a form of art and since literature of each nation is where one can find interests and inclinations of that nation, manifestation of this art is found in the ancient literature. In Persian literature, thanks to their lyrical nature and fictional form, romantic poems are one of the most important resources proving Iranian’s inclination to adornment; as research on their descriptions about “lover” not only provides the reader with a sort of literary pleasure and joy, but also helps them to reach a better understanding about make-up and its different types and forms during different eras. 

In this basic descriptive-analytical research, both library method and note-taking tool were used. It is necessary to note that since adornment is a very extensive subject, only hairdressing in the well-known romantic poems of fourth, fifth and sixth centuries A.H. have been considered in this study. The purpose is gaining knowledge about Iranians’ hairstyle in different times and comparing them to each other in order to resolve some poetic ambiguities and making them available for the interested researchers. 

Adoring beautiness has been illustrated in different extensive forms in the Persian poems; as most of them can be seen in the lyrical literature. Reflection of the “lover’s” beauties across the romantic Masnavi[1] descriptions, apart from limitations one may face in other poetic forms like odes, proves how important poems are as valuable resources regarding Iranian desire to adornment. Throughout the cultural and social history of Iran, adornment had been recognized and accepted by all Iranian ethnics and religions. Adornment can be divided into several separated categories: head and face trimming, using clothes and ornaments, pointing to the fact that adorning hair is a subcategory of head and face trimming. To understand Iranians’ adornment, hair usage and its synonyms including Zolf, Ja’ad, Giss and Gisu in the romantic poems were studied. While some differences found in the meanings of these words and terms, they only refer to hairstyle of Iranian men and women. The necessity of conducting such interdisciplinary studies is that they not only resolve some poetic uncertainties, but they pave the way to start investigation in other fields such as history, social sciences and etc. and also can begin new and innovative ideas on various arts such as filmmaking, sculpture making and make-up.

Our study made it clear that along with the tight mouth, lip’s speckle, tall height, arch eyebrow, narcissus eyes and etc. other descriptions such as long hair, lock of hair, blacks and fragrant hair are among the critics to percieve someone’s beauty. Some hairstyles like braided, pinned hairs, dropping hair on forehead or shoulders, fragrant hair, using ornaments such as crowns and jewelry were common between men and women. However, there were styles which were only for women: center parting, using bonnets and scarves. The most attractive descriptions about hairstyles can be found in the sixth century poems and it seems that both content and origin of story and time and place of the poet have been very effective in description and explanation of hair adornment.

In the eighty-ninth verse of Surah An'am, God gives such consolation and encouragement to the Holy Prophet, who was saddened by the disobedience and disbelief of his people, that you should not be saddened by the disbelief of the polytheists. Because if they disbelieve in the Book, Wisdom and Prophethood, we will appoint a people who will protect it and protect its rights, and observe what is good for it, and will not disbelieve in it. There are different narrations and different interpretive views on who is meant by the mentioned people. According to some narrations, the meaning of the people in question is from Persia, and this is a view that has probably been put forward by some commentators. In the present article, an attempt has been made to explain this view as a significant possibility.