جستجوی مقالات مرتبط با کلیدواژه "historians" در نشریات گروه "علوم انسانی"

At the time of the extinction of the Safavid dynasty, historians such as Hazin Lahiji, Mirza Mohammad Khalil Marashi, Mirza Sultan Hashem and Abul Hassan Qazvini wrote works that were about the end of the Safavid dynasty, the domination of Afaghaneh, the rise of Nader Shah and the Safavid leaders. These historians were also contemporaries and migrated to India. Intellectually, they are Safavid and opposed to Afaghaneh and Nader and are supporters of Safavid. These historians have often selectively expressed their displeasure with the fall of the Safavid dynasty and its results, however, some of their content regarding the time of extinction and its consequences are different from the existing facts. This research seeks to answer the basic question that the content and claims of these historians, such as the presence and existence of a strong current of Safavidism, prominent news about Shah Tahmasb II, reports of the decline of Nader's status and other reasons, to what extent are in accordance with the facts? This research is based on the library method and with a descriptive-analytical approach combined with criticism and comparison. Studies show that these historians have often expressed their wish by ignoring the facts, although they have differences with each other due to their different attitudes. Meanwhile, Marashi and Mirza Sultan Hashem emphasize the tangible presence of the Marashi movement. Qazvini insists on the importance of other princes claiming to belong to the Safavid dynasty, and Hazin Lahiji insists on his own role.

Great historical developments are always the background of historiography, and the rise and fall of governments are undoubtedly one of the most important political and social developments of societies, which historians, according to their philosophical views and attitudes, and taking into account the principle of causality and selection in history, They describe and analyze the subject. The attacks of the Mongols in the beginning of the 7th century AH are one of the most important historical developments in the Islamic world, and this article seeks to answer the question of how the fall of the Khwarezm Shah dynasty was evaluated from the point of view of the historians of the Ilkhanate era. The current research is descriptive-analytical in terms of its fundamental purpose and in terms of its nature and method, and the method of collecting library information. The final conclusion of this research is based on the content analysis of historical historiographical texts such as Attamalek Jovini, Khawaja Rashiduddin Fazlullah Hamdani, Hamdollah Mostofi, Nesavi and Wasaf. The findings of the research show that historians have a mixed attitude towards the fall of the Khwarazmshahs and consider the role of fate, divine providence and human factors to be the causes of the downfall of the Khwarazmshahs, and also consider internal and external factors to be effective in the downfall of the Khwarazmshahs. And each of the historians, according to their own views, try to highlight the causes based on their own views.

Official historians are often part of the government and their writings reflect the views and policies of the ruling system. They usually try to present a narrative that is consistent with the government’s thinking and attitudes. However, as far as the official historians of Afshariya are concerned, the matter was complicated by the political and religious complications, the fall of the Safavid dynasty and the rule of Mahmud, and the developments that led to the rise of Nader Shah. Moreover, Nader Shah pursued particular and different approaches against the Safavids. Therefore, Afshari historians found themselves in a complicated situation. Therefore, it was difficult for these historians to tell the history of the Safavids and their fall. The problem is, under such difficult circumstances, how did the Afsharian historians portray Nader's relationship with the Safavid legacy and his clashes with the Safavids? The author tries to evaluate the process and method of narration of Afshariya historians about the Safavids in those special and complex conditions with a descriptive and analytical method. The article finally comes to the conclusion that Afshari historians inevitably viewed the Safavid period with suspicion and criticism. Because Nader, who was somewhat coincidentally associated with the heir of the Safavid dynasty, Shah Tahmasb II, was always thinking of dismissing him and whenever there was a suitable opportunity, he challenged the Safavids. Therefore, Afshari historians confirmed Nadir's attitude. They insisted on the correctness of his action against the Safavids and often condemned and blamed the Safavid rule.

The rise of the "Sarbedaran" had a significant impact on Iranian historiography and introduced new themes into this field. The concepts of "Mahdism" and "Messianism" were among the most important issues that garnered the attention of historians during this period. This point constitutes the fundamental issue of the present study, where an attempt is made to delve into the characteristics of belief-in-Mahdi (a.s) and the expectations regarding Imam Mahdi (peace be upon him) through descriptive-analytical method, utilizing library data and analyzing them, in the historiography of this period. Historical accounts indicate that the Sarbadars, during their era, actively promoted the culture of awaiting and encouraged the populace to await the Emergence of Imam Mahdi (a.s.). This movement was initially spearheaded by Sheikh Khalifa and his disciple Sheikh Hasan Jori. However, during the reign of Dervish Aziz, the ideology of awaiting was taken to extremes, culminating in the establishment of a Mahdi-centric government in Tous. This government minted coins in the name of "al-Sultan Muhammad al-Mahdi" and ultimately was rectified by Khwaja Ali Mu'ayyid.

From the 7th to the 10th century AH, Islamic historiography flourished in the west of the Islamic world, and especially during the Mamluk era, Egypt witnessed tremendous cultural and educational transformations. Through the study of historical texts of interest to the thinkers of historiography, the migration of historians from the East who had valuable experiences, the transfer of educational centers from Baghdad to Cairo, and the conducted investigations, they established great growth and honor for Islamic world and created the second golden stage in Islamic culture and civilization. Therefore, the following question is raised: What are the characteristics and methods of historiography in the Mamluk period? This research, relying on the first-hand sources and conducting descriptive and analytical studies, aims to examine and analyze the following issues: how the history of historiography was formed and influenced in the western Islamic world, the entry of jurists into historiography, the use of types of historiographical sources, biography, summaries, sequels, and summaries on the growth and prosperity of historiography.

The present article examines the hidden themes in the historiography of medieval Iran. The purpose of writing this article is to answer these three questions: What are the hidden themes? How can the existence of hidden themes in traditional Iranian historiography be proven? What are the different examples of hidden themes in the historical books of medieval Iran? The hidden themes are hidden and implied by traditional historians in historical texts. Analysis of the content of historical texts shows that traditional historians sometimes conveyed messages to readers through hidden themes. Although attention to hidden themes can provide a better understanding of the content of historical texts and the functions of traditional historiography, this topic has not been much considered by researchers. Therefore, in the present article, the historical books of the Samanid period up to the Mongol invasion have been selected to show how historians communicated with their audiences through hidden themes in these works. The findings suggest that historians have implicitly conveyed messages to readers through hidden themes, depending on their intentions. These messages are mostly about teaching things like proper governance practices,, event analysis, and genealogy.Keywords: Hidden Themes, Traditional Iran Historiography, historiography of medieval Iran, Historians, Message Transmission.

Dreaming and dreaming to justify the actions and behaviors of kings and rulers to instill it in society is very important in Iranian historiography. Dream and fantasy analysis is one of the approaches to reading the text, i.e., semiotics. The main purpose of this reading is to reconstruct the function of non-linguistic signaling systems for actions and behaviors in history. Dreams and dreams are among the important semantic signs and have a special place in Iranian historiography. The application of this matter in historical sources and the attention of rulers and masters of power to it can be distinguished in the two axes of legitimacy, justification and validation of the actions and deeds of kings. The importance of the dream and its interpretation in the Holy Qur'an, religious narrations and Sufism was effective in the attention of historians to this issue as a justification against objective and rational arguments. This is more common during the Mongol rule due to the crisis in the religious legitimacy of the rulers. With this approach, the following questions can be asked: What are the reasons for expressing dreams and fantasies in the works of historians of the Mongol and Timurid periods? What was the use of dreams and justifications for the Iranian society in the eyes of the rulers of the Mongol and Timurid eras? Relying on the method of historical research and reviewing the evidence, it was concluded that: Although the expression of imagination and dreams has always existed in historiography, but in the middle history of Iran is more widespread. The result of the research shows that the user's dream and imagination had a justification for instilling the will of the kings and rulers and legitimizing the government to the Iranian society of this period.

The study of historical narrations related to the emergence and suppression of the worldly power of Sheikh Junaid and Sheikh Haidar Safavid shows that the main theoretical basis of these narrations is based on jurisprudential concepts. This research seeks to explain this issue by using a historical approach and analyzing resource data. The results show that The first attempts to gain political power in the Safavid way were justified under the jurisprudential theory of jihad in Dar al-Kufr, among power-holders such as the rulers of Qaraqoyunlu, Aq Quyunlu, and Sherwan Shahan. In the same direction, pro-Safavid and anti-Safavid historians, by proposing narrations that were formulated under the influence of jurisprudential concepts, sought to legitimize or violate the right to worldly power in the Safavid way; Because instilling legitimacy or doubting the roots of the formation of the secular and political power of this Sufi family was directly related to the legitimizing and ideological foundations of the founding and longevity of the Safavid state. Among the opposition, the approach of the Sunni historian and jurist Khanji was innovative. He tried to challenge the legitimacy of the emergence and growth of worldly power of this dynasty by applying jurisprudential concepts such as prostitution, militant and bandit about the sheikhs of the Safavid way. On the other hand, historians such as Khandmir, Amini Heravi, etc. also tried to use the theory of jihad in Dar al-Kufr and war with the rebel and rebellious companions,

The purpose of the present study is to review the legitimacy foundations of the Safavid dynasty in the historiographical references of this dynasty’s final century. The research method is descriptive-analytic and the results indicate that the historians in the Safavid dynasty, in addition to reflecting political and intellectual events in that period and avoiding to present a merely political theory restricted to religious structure back then, were also attempting to justify the legitimacy of the Safavids and show that the government’s political framework was compatible with the religion of Islam. Combining religious themes with national symbols to legitimize the kingdom, the historian’s attention to Shi’ite genuine themes, and their relation to the political structure back then are quite common and evident in the works of this period. Therefore, giving legitimacy to the government and attempting to make it compatible with Shi’ite principles are among subjects which have attracted the attention of most of the historians.

Contrary to the view that evaluates how Shah Ismail Safavid gained power and established a state solely through the mechanism of military power, the study of the war narratives to found this state shows the opposite trend. In other words, the leaders of the Safavid movement, as well as the historiographical sources of the Safavid era, emphasizes the acquisition of legal and legitimate power by Shah Ismail I in the wars to establish the Safavid state. This article explained why and how this was the case with a historical approach and through resource analysis. The results showed that in the wars he waged to establish the Safavid state, Shah Ismail I demonstrated military actions against his rivals and opponents, in addition to using the sword power of the Ghezelbas, based on Shari’a law. This attitude was reflected in the historiography of the Safavid period in the form of three theological-jurisprudential approaches. The first and second approaches were based on the establishment of the Safavid state based on the philosophy of Jihad in Dar al-Kufr and the struggle against the heretics and hypocrites. The introduction of such a view in historical narratives gave the necessary religious and political legitimacy to Shah Ismail’s wars and also justified the establishment and longevity of the Safavid state. Relying on such an attitude also legitimized elimination of non-Muslim and Muslim rivals. The third approach was to fight the Baghiyan and Taghiyan. This view was a precise justification for recreating King Ismail's wars in Muslim lands.

The fall of the Abbasid caliphate is one of the important events of the 7th century AD, which had various reflections in written historical sources. Each of the historians have narrated the event based on their perspective on history. In order to understand the historians' approach to the fall of Baghdad, this research tries to analyze the historians' perspective by using the historical method, based on the comparative approach, in three indicators of social, causal, critical and providential approaches. For this purpose, by identifying the most important works of Persian historiography in the period from 656 to 907 AD, we will study and compare the narratives and approaches of historians regarding the fall of Baghdad. The findings show that some narrators have a political and providential approach to the event, and their historiography is a continuation of traditional Iranian Islamic historiography. Some others, with a causal approach to history, with a social and causal, critical approach, criticized the political and social performance of the Caliph and those around him, and held them responsible for the incident. Their historiography method seems to be a step towards analytical historiography.

No methodological polemic has taken shape among the advocates of history in Iran until now, for they have not had enough command of different methods, paradigms, and theories. After having command of different methods, it is necessary to engage gradually in methodological dialogues so that we will be able to move forward to test them in case studies to ascertain the weak and strong points of each methodological paradigm through the criteria of experience. Hence, this paper is an attempt to deal with the following methodological problem: What is the most crucial disciplinary task of the historians? The hypothesis of this research is as follows: The most crucial disciplinary task of historians is to provide a proper description of the past human events, for history’s power of knowledge lies in this very issue. Moreover, proper description follows answers to the questions on whatness (quiddity) and howness; questions in which the historians are keenly interested.

The Armenian region with an area of about 30,000 square kilometers is located in the northwest of the Iranian plateau in the South Caucasus between the Black Sea and the Caspian Sea and on the border between Asia and Europe. Today, this land has certain geographical boundaries and parts, but it has been introduced differently in earlier geographical and historical texts.The present territory of Armenia includes the regions of Georgia in the north, the Khanate of Yerevan in the center, the Khanate of Nakhchivan in the south, and the Khanate of Karabakh in the southeast of Armenia. All regions are mentioned in some works of Muslim historians and geographers. They have mentioned a special name for each region.

The purpose of this study is to study the historical geography of the Armenian region from the perspective of Muslim historians and geographers from the first century to the ninth century AH (i.e. the period in which most historical and geographical books and writings have been recorded and written). The method and approach of this research are fundamental and methodologically descriptive and analytical based on the method of studying the primary library resources.

The findings of this study show that the historical geography of Armenia, its name, and geographical boundaries of this land based on the earlier historical and geographical texts are sometimes presented in a different way from the current situation of this land. In the present study, for the first time, the historical geography of the Armenian region as a significant and strategically important region has been studied in detail. The region has been geographically and religiously disputed by neighboring powers and governments during its thousands of years of history.

Intertextual relationship is the most important principle in shaping new texts, nevertheless texts coming from different disciplines have always influenced one another and there exists an intertextual connection between them. Based on this notion the purpose of this research is to explore and determine the extent to which the local historical writings were influenced by Shahnameh as a pretext and an ideal literary model.  Gerard Genette’s transtextuality theory which is the most complete theory in the study and recognition of the relation between texts is used in this article to find an answer to the question.  This research makes use of descriptive analytic and library method.  The study and the analysis of the textual data reveals that the local historians with significant frequency have employed four kinds of intertextual elements such as indirect speech, allusion, reference, and plagiarism in historical texts, hence Shahnameh as a pretext served as an ideal model to meet their expectations, motivations and purposes.

In addition to creating political developments, the emergence of the Safavids brought about many cultural changes in Iran. One of these changes was in historiography, which created changes not only in the appearance, but also in the content, and changed the way historians recorded the events. The promotion of the Twelver Shi'ism was one of the most important issues that the Safavid historians focused on in their works. Meanwhile, in the historiography of this age, the character of Amir al-Mu'minin Ali (AS) as an individual who was a common role model for the Shiites and Sufis has been taken into account from different aspects. After Safavids swept into power in Iran, a special unity among Iranians was formed to consolidate Shiism, and the attention paid to the Ahlul-Beit (PBUH) and, specifically, Imam Ali (AS) in the literary and artistic works of this period, was even beyond what was expected at the beginning of this dynasty. The historians of the Safavid era were considered elites who played a significant role in introducing the image of Amir al-Mu'minin (AS) as the hidden aid for Safavids in their extraordinary political, social achievements.

In this research, we will try to investigate the reasons why the historians of the Safavid era wrote so much about the various dimensions of Imam Ali’s (AS) character, and tried to depict the general image Amir al-Mu'minin (AS) in the historiography of the Safavid era logically and without any Shia sentiments. This research deals with the above-mentioned issues through utilizing a descriptive-analytic method. This research is based on the evidence extracted from the historical resources of the Safavid era and analyses have been presented along with the various topics discussed in this paper. Even in some cases, through a comparative outlook, a certain issue which has been addressed by two historians is compared and by doing so we have avoided being biased and try to pay special attention to the real truth.   

The introduction of the status of Imam Ali (AS) to the Safavid authorities and the general public was one of the most important objectives that the historians of the Safavid era sought to institutionalize by narrating stories about Amir al-Mu'minin (AS) in the community. The introduction of Amirul-Mu'minin (AS) ,as the first role model of the Shia was accompanied by many praises regarding the character of Imam Ali (AS). Most of the historians of the Safavid period, who recorded the events of the Safavid government’s sweeping to power, referred to the great event of declaring Shiism as the official religion in the Tabriz Mosque, and specifically mentioned the reciting of the statement: "Ashhad Ana Aliun Valiol Lah" after many years. Uttering this statement was forbidden during the ruling of Sunni officials in Iran but the historians reported this event in their writings proudly. Also, historians of this period have recorded the stories related to the status of Amir al-Mu'minin (AS) in the eyes of Safavid kings which shows the respect they had for Amir al-Mu'minin (AS). The response of Shah Ismail to the sarcastic statement of Shibak Khan Uzbek, clearly shows his attitude regarding Amir al-Mu'minin (AS), and this event was recorded by one of the Safavid writers. In a sarcastic letter to Shah Isma'il, Shibak Khan Uzbek wrote: " Ismail Mirza must know that  we wish to go on pilgrimage to Mecca. Please make sure that all the broken bridges in our way are repaired. We are not interested in seizing the destroyed land of Iraq so we will not rest until we have captured  Mecca and Medina . On the back of the letter, Shah Isma'il wrote: Anyone who does not serve our Imam (Ali) will have nothing even if he has 100 Mecca and Medina "(unknown author, 1984, 259). Also, the history of the Safavid era is full of writings about dreaming. A significant number of these dreams was about saying Amir al-Mu'minin (AS) and receiving guidelines on how to make decisions in difficult situations. In most cases, the dreams were related to Shah Isma'il and Shah Tahmasb, in which, intentionally or unintentionally, these kings are introduced as superhuman. These dreams were retold by Shah Isma'il and Shah Tahmasb, which strengthened the devotion and belief of the disciples of the Safavids towards them. Part of the material written by the historians of the Safavid period regarding Amir al-Mu'minin (AS) in their books relates directly or indirectly to the discussion of relating the Safavids to the family of the Ahlul well-Bayt (PBUH). By doing this, they have confirmed the Safavids’ nobility, either unwillingly or unwillingly. Among the other effects mentioned in the history of the Safavid era about Amir al-Mu'minin (AS) are the issues raised about Imam Ali's holy shrine. These reports mainly speak of the pilgrimage of this holy place by the Safavid kings, the burial of the main figures of this period in the holy shrine and the news about the construction work of the holy shrine. Supplicating to the infallible Imams (AS) and asking help from them was one of the most common issues in the Safavid era, which, has not been ignored by the historians of this era and has been pointed out on several occasions. Safavid kings did most of these supplications and there are also stories of supplications of others. Of all the Imams (AS), Imam Ali (AS) was the main focus of such writings, and the second Imam was the center of attention was Imam Reza (AS) to whom people referred for help in the history of the Safavid period.

The historians of the Safavid period have been the most effective individuals to introduce the Safavids' intentions and religious beliefs. In their writings, these historians, who, like the Safavids themselves, followed Twelver Shiism, supported the Safavid dynasty and advocated their actions in expanding Shiism in various ways. In the Safavid period, historians wrote about Ahlul Beit (peace be upon him) and, in particular, Imam Ali (AS), without creating a new style compared to their predecessors, they took advantage of the previous writing styles but gave them a religious fragrance, and focused on spreading Shiite culture. Historians of the Safavid period made great attempts to clarify the position of Amir al-Mu'minin (AS) in their works. They did so by focusing on the name of Imam Ali (PBUH) in an effort to explain the status of Imam Ali by narrating the dreams and vision, supplications, asking for help from the Imams and introducing the family of Safavid as the descendants of Imam Ali (AS) and spreading news about the holy shrine of Imam Ali. Considering the popularity of Imam Ali (AS) as a moral role model that was the link between Shiism and Sufism, the historians expressed the connection the Safavids had with the shining example of courage and spirituality, which could have turned the situation in favor of Safavids at the beginning of the ruling. The highest number of spiritual stories regarding Imam Ali in the historiography of Safavid era was related to Shah Ismail and Shah Tahmasb, and but later when Shia jurists took on the religious leadership and fought against Sufism, which had developed from the beginning of Shah Ismail’s ruling and reached its highest point during Shah Tahmasb’s ruling, rationality and pragmatism in religion took the place of dreaming and focusing on supernatural elements.

The Persian historians were undoubtedly part of the elites of Indian subcontinent during the period of the Delhi Sultans from seventh to tenth centuries AH. Through writing historical books, and properly communicating with prominent government officials, especially the Delhi Sultans, the Persian historians propagated Islamic teachings. In this research, the main question is, what was the leading role of the Persian historians in the development of the Delhi Sultans’ approach to Islamic governance? Persian historians carried out an active role in this regard by promoting religious, moral, political, and social teachings in accordance with Islam. Responding to the main question of this study, the most significant works of the historians of this period have been investigated, on the basis of the descriptiveanalytical method.

Historiography witnessed a boom from the tenth to twelfth centuries Hegira (fifteenth to sixteenth centuries AD) during the Safavid and Ottoman rules, and turned into one of the significant cultural achievements of the two countries. Historiography and historians of the two countries were supported by the Safavids and the Ottomans, writing several books on general history as well as the history of dynasties and kings. Regardless of some differences, it seems that there are many similarities regarding the style, content, method and subject of history in the Iranian historiography of the Safavid era and that of the Ottoman period, which show the impact of Iranian historiography on the Ottoman historiography. The present paper is an attempt cast a glance at the trend of historiography in the Safavid and Ottoman states, with emphasis on impacts, difference and similarities from tenth to twelfth century hegira.

Land of the Arabic Maghreb and Andalusia are parts of the land of the famous Traditional Islamic world. These areas have been deeply influenced by Islam and Islamic culture. North Africa was eventful on an extremely large scale. The region, because of its extent and geographical situation and also staying far from the Central and Eastern Islamic lands was impressed by Kharijites, Ismailis, Alavis, who influenced Berber tribes and caused numerous developments. They founded the first big government which was independent of the Abbasid Caliphate. However, the history of this region was not well expressed in the works of Historians of Central and Eastern Islamic lands. Perhaps only Ibn al-Athir has tried to express the events and developments in Arabic Maghreb and Andalusia. He has criticized Tabari on having less attention to the history of this area. The problem is that Ibn al-Athir has not mentioned his historical sources about this region. This article, by the means of comparing, is about to introduce a number of sources on Islamic Maghreb events that were used by Ibn al-Athir.

For the Muslims, the Quran has been handed down from generation to generation from the time of the Prophet. Thus, the most important evidence for the genuineness of the Quran as the one introduced by of the holy Prophet, is its broad authentication (tawator). However, this argument is absent in the western studies of the history of the Quran. On the contrary, some western scholars such as Wansbrough and Hawting claim that due to the lack of information in the Quran concerning its development, all the information on this issue is confined to the hadiths which have been produced in the ninth and tenth century CE. Therefore, there is no data available from the contemporary sources which can be trusted on the issue concerning the two formative centuries of Islam. They consider the Quran as the product of two century discourse between the Muslims and the believers of other religions whose text has been finally canonized in the third century AH. Quite contrary to Wansbrough’s opinion and that of his advocates, a quick look at the history of Islam reveals that Muslims had travelled to different regions, including Europe in the first decades of its emergence. Hence the Christians and Jews had observed their religious rival with open eyes. It is not possible that such a significant event as canonization of Quran may have occurred in the second or third century AH, and none of the non-Muslim historians made reference to it. Moreover, western scholars studying the history of Islam in the recent century, have all accepted the Muslim’s reports, no one having narrated it otherwise.

Iranian historiography had an invariability regards to its structure and content for centuries but experienced some new methodological changes in mid- Qajar period. Consequently Qajar era could be considered as the beginning of transition from classical historiography to a modern one. Present paper tries to clarify the factors, conditions and agents of this transition through a descriptive-analytical approach. Consolidation and strength of Persian prose following the Literary Restoration Movement, turning in Iranians’ look on themselves, their history and the world following their hard defeats in 19th century, acquaintance with European civilization and its modern historiography through translations, modern educational system (like Dar-al- Fonun) and familiarity with orientalists’ achievements were among the influential elements in this transition. Historians like Jala al-Din Mirza, Nazem al-Islam Kermani, Kasravi and later Abbas Eqbal and Hasan Pirnia are some of distinguished representatives of this process.