جستجوی مقالات مرتبط با کلیدواژه « historical sources » در نشریات گروه « تاریخ »

The knowledge of history in the Iranian civilisation and the teachings of the Islamic school, including the Holy Qur'an and the, have had a special and high position since the beginning of the formation of the first Islamic state. This special place of the knowledge of history in Iranian civilisation and the teachings of the Islamic school indicates the high scientific and cultural importance that this knowledge has had in the culture and social life of Iranian society and Muslim societies. As a result, this science was favoured by various classes, especially the wealthy. With the geographical expansion of Islamic government and sovereignty, the interest and attention to the writing of history in the Islamic school also increased. As this vast geographical area in which Islamic culture and civilisation had grown and developed, it caused the formation of the basic axes of historiography and became more important day by day. In this article, an attempt has been made to examine their motivations and aims in writing history, based on the surviving prefaces of Iranian Muslim historians until the end of the 9th century. The results of this research show that there are many aims and motivations in the approach to historiography and the presentation of historical works, including religious, moral, educational, social and political. In connection with the examples and themes described and announced by the historians of the period in question, it is possible to answer the officials' request in a summary. Keywords:history writing, historiography, historical sources, Iran, Islam.

We do not have comprehensive information about the largest constituent of society in the last century of Safavid rule, namely farmers. Limited sources describe the general situation of some farmers, which indicates the continuation of poverty in the lives of villagers. The economic situation of the subjects is often projected in the context of their relationship with the category of taxation. But it does not say anything about the exact amount received or its impact on people's quality of life. But it does not say anything about the exact amount received or its impact on people's quality of life. Despite the fact that the Ghezelbas were originally from nomadic tribes and Turkmens, the economic situation of this class of Iranian society at that time has also been ignored in historiographical sources. And their colorful military role in the political-military equations, which forms the framework of historians' views, has obscured their social life and economic functions. Court documents on the economic situation of smallholders, artisans and craftsmen, and the lower classes of urban society as a whole do not add anything to our knowledge. Because these sources are in fact indicative of the bureaucratic structure governing the government mechanisms of that period, and considering their application in the mentioned period, they did not feel the need to address this issue.

The city in the Islamic period, in terms of structure, was the continuation of Sassanid era urban planning, and its physical elements are mostly taken from the rich culture of Islam and indicate the Islamic civilization. Qazvin is one of the cities of the Islamic period, the core of which was formed during the Shapur rule, the Sassanid king, and gradually developed and expanded. This city, in terms of its special geographical location, has been the focus of various governments since the pre-Islam era, and its location on the east-west and north-south communication highways has guaranteed the survival of the social, political, and economic life of this city. Knowing the characteristics of such cities can be useful in gaining a deep and broad insight into the social and political history of Iran in the Islamic era. Historians of the Islamic era have examined the city of Qazvin from various aspects. In this article, an attempt has been made to study the characteristics of the urban context of Qazvin from the historical point of view and archaeological research, as well as the communication routes of this city with neighboring areas based on historical sources. The main question is to what extent the historical information corresponds to the features of this city. The results of this study and the field visit to the city show that the urban context of Qazvin is largely consistent with historical sources. The field surveys and studies carried out and their comparison with archaeological research showed that the city underwent many changes in the late Islamic era, in such a way that during the Qajar period, as well as in the Pahlavi period, the urban context was expanded and modern buildings were built in the city.

Abstract Social and historical phenomena and events of each period, if they are original, their scope will be extended to the literary texts of that period.Hafez Shirazi's Divan is a clear example of literature and some historical and social issues. Recognition of historical data in Hafez's court; In addition to knowing more about his poetry and times, he can clarify the degree of overlap and similarity of the historical data of Hafez's divan with the historical sources of this period. Therefore, this paper, with a descriptive-analytical method and possible use of Goldmann's structuralist theory of genetic, seeks to answer the questions of how the historical data of the eighth century in Hafez's divan relate to the historical sources of this period. To what extent has he succeeded in including it in his court?The findings indicate that Hafez, with his high awareness, historiography and analysis of political and historical issues, has included some of the political and historical themes and events of his time in a concise manner and with literary mechanisms in his poetry. . So that one of the secrets of immortality and art of his divan is to provide accurate, delicate and insightful analysis in the face of historical events and happenings of his time. The similarity and overlap of some historical data of Hafez's poetry with the historical events and sources of his time is such that researchers can use it as a historical fact in historiography.

The present study compares the Rawadids history in the Islamic historical sources and the Divan of Qatran ,the poet of the court of this dynasty rulers. The main issue of this research is to show the importance of Qatran poetic narration for completing, developing and correcting the reports of historical sources from the period of Rawadids. Due to the distance of Azerbaijan from the center of the Abbasid caliphate and the relative independence of the Rawadids from the Buyids, the narration of historical sources about them is short and cross-sectional and lacks temporal and spatial continuity.this narration does not go beyond the political and military spheres and covers only the times when part of the events of the Rawadids is linked to the Caliphate or the Buyids and the Seljuks. Contrary to historical sources, Qatran provides a narrative report that has a half-century continuum. His report includes characters from this dynasty that do not exist in historical sources. Although Qatran does not refer to the lineage and clan of the Ravadids, his poems deal with a part of their intellectual, cultural and social history that does not exist in the narration of historical sources. Much of Qatran's narrative of the history of the Ravadids challenges the narrative of historical sources and shows their numerous flaws and shortcomings. This contemporary and direct narrative can to some extent provide the possibility of verifying the narration of historical sources that have been written mainly within a temporal and spatial distance from that period

According to historical sources, Azargoshnesb fire temple was one of the three important Sassanid fire temples. The location of this fire temple is mentioned in Pahlavi Ganzak sources, which the Arabs called Shiz, and its fire temple was lit until the fourth century AH. According to historical sources and archaeological research, Shiz is the current Takht-e Soleiman. Takht-e Soleiman is completely forgotten for two centuries after the fifth century AH. so that in the historical sources there is no mention of this place, but in the reign of Ilkhanate, this place was considered again and a hunting palace was built in it. In this period, Takht-e Soleiman, is referred to as Storliq, Surluq, or Soghorluq and most of the historical developments of Takht-e Soliman in the Islamic period are related to this time. After the Ilkhanate period, during the early Safavid kings, this place was used as a royal hunting ground and in the same period, this place is known as the Takht-e Soleiman. With the change of the Safavid capital and the departure of Takht-e Soleiman from the centers of government, this place was marginalized and forgotten forever in the political history of Iran.

During the Islamic period, Qom has been known as the second religious center in Iran due to the shrine of Masoumeh (AS). The influence of the religious factor in introducing this city is so that a group of historians believe that before the emergence of Islam, there was no urban base in this region. Despite the scattered research that has been done about the antiquity of Qom, there are many ambiguities about the exact time of the creation of this city and its builders. Therefore, in the present research which is based on the purpose of basic research type and based on the nature and method of historical research type, most of the written sources spoken about the historical background of Qom were carefully studied. In addition, for scientific and more accurate interpretation of the mentioned sources reports and in accordance with them, the results obtained from the archaeological research conducted in the ancient sites of Qom were evaluated. According to the results, Qom plain, which  had been considered by various human societies since the sixth millennium BC,due to its special geographical location, had a relatively prestigious urban base in the late Sassanid period. The Sassanid city of Qom in the year 23 A.H was conquered by the Muslims, however, the first group of Arabs who belonged to the Ash'ari clan settled in this place in the late first century A.H and as a result of their efforts during a century to develop different areas of the region, Qom was recognized as an independent Kūreh in 189 AH.

According to the Zoroastrian religious teachings, and in order to prevent the contamination of the four sacred elements of water, soil, wind and fire, dead bodies should be put in an open area and on the top of mountains, should be consumed by carnivorous animals, and their bones should be buried in a specific place named Astodan (Ostekhandan). This method, which has been the most common burial tradition of Zoroastrians in the Islamic period, was carried out in the circular hypaethral structures built up on the top of mountains. These structures are called “Dakhma” and the mentioned ritual is called “Dakhmagozari.” Despite the research done on “Dakhmagozari” ritual and the “Zoroastrian Dakhma,” important questions about the historical background of this tradition and the history of the burial structures associated with it, and the evolution of the architectural features of the Zoroastrian Dakhma throughout the various historical periods still remain unanswered. So, the present research ties to answer these ambiguities by doing field studies and interpreting and analyzing the findings of these studies with a “historical approach.” According to the results obtained by referring to historical sources and archaeological evidence, the tradition of giving dead bodies to carnivorous animals, which has been a common burial tradition in Moqan since Achamenian periods, and using circular Dakhma, common throughout the Parthian-Sassanid period, have been popular among Iranian Zoroastrians. Following the mentioned trend during the Islamic period, the Dakhmagozari ritual and using circular Dakhmas have continued to exist up to the present time by going through changes in the way of performing the ceremonies and in the architectural components of the related burial structures.

Coin is of the most important sources for studying societies in the past and can shed a light on dark aspects of society’s political-religious and economical status. The short period of Afsharid is of particular importance in the history of coin due to the various coinage from the perspective of engravings, concepts and written words on them, in geographical landscape from Caucasia to India’s states. The main question of the research is that how were the Afsharid coins engravings and how they differ from those of before and after periods? This research through a comparative method has studied the coinage process in Afsharid Period from being influenced by Safavid king’s tradition and coinage method in the Indian subcontinent to specific innovations of Afsharid mints, and its coinage has been compared with other coinage before Afsharid period. The finding of research indicates that Nader’s approach in coinage was defending Iran’s corporeality, royal authority, conquest and realism in applying labels and titles, whilst his successors had returned to the coinage tradition of Safavid period.

The king selection during the Parthian period relying on the theories and internal and external, historical Sources

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.

War cry being considered as a literary type and the simplest kind of order is of various themes and applications. In the earlier forms, it was utilized for the steering of camel, stating goodness and ethical advice while it was gradually used for the purpose of glory, satire, swearword, war and dispute, ostentation as well as the epic short songs.
The purpose of the present article is the identification and description of the mode of stating war cries of Karbala martyrs as one of the most important and singular ones related to the events of early Islam in various versions of historical sources from the second to the sixth century via taking advantage of analytical and documentary study methods.
The findings of this research illustrates that the amount of these war cries in a story like approach has been gradually increased.
Accordingly, the belief in the rightness of issuing of numerous war cries narrated in some sources is along with serious challenges. In this regard, it is more probable that the great amount of them is the descriptive accounts having changed into war cries by some people and they have been added to the previous ones

Considering historical sources in Sira studies (study on biography and characteristics) is highly important. These sources have been underestimated in the area of producing written heritage among Shiites. On contrary, Sunni Muslims have made considerable efforts in writing historical works which is the reason that understanding and analyzing the history of Shiism and Ahl al-Bayt (a) in reliant on considering such Sunni sources. The question which is raised here is: How we can refer to historical sources of Sunnis in gaining historical understanding of Ahl al-Bayt (a). The hypothesis which is analyzed in the present paper is: It seems that Sunni historical sources have significant influence on Sira studies. Therefore, the history and Sira of Imam Sajjad (a) will be studied based on "The History of Damascus" written by Ibn Asakir (d. 571) by means of three Imamiyya sources: Al-Irshad by Shaykh Mufid (d. 413), Al-Kharaj by Qutb Ravandi (d. 573) and Manaqib Al Abi Talib by Ibn Shahr Ashub (d. 588). Then by doing a comparative analysis of the three Imamiyya sources and the mentioned Sunni source about Imam Sajjad (a), it is shown that there are significant differences between the quantity of data and content presented in these sources in a way that disregarding Sunni sources would clearly have an impact on the findings of the research.

An investigation of the narratives of the renowned historians (Ibn Sa''d in Tabaqat al-Kubra¡ Al-Baladhuri in Genealogies of the Nobles¡ Ya''qubi in Tarikh al-Yaqubi¡ Al-Tabari in History of the Prophets and Kings and Al-Masudi in The Meadows of Gold) reveals that they were selective in reporting about the lives of Imams and they tried to have some influences on the minds of the audience. The virtues of the Imams are not exceptions. This article tries to examine the reflection and the composition of the virtues of Imams as indicated in these sources. Moreover¡ it tries to investigate the special approach of each individual source in inducing a particular mentality in the minds of people. The common point in all the resources is mentioning about the virtues of the very first Imams and inattending to other Imams (AS). Apparently virtue has a close hidden relationship with the time affinity with the Messenger of Allah and as the distance increases¡ the virtues of Imams (AS) become more invisible. Each of the five sources adopts a different approach in reflecting the virtues of Imams.

The aim of this research is to analyze the viewpoint of Muslim authors about the concept of ‘Divine Glory’ or Farr-e Izadi, which was the source of legitimization for kings of ancient Iran, with an emphasis on prose works of Islamic period. These works have been categorized and studied in three fields of historical sources, texts related to the Wisdom of Illumination or Hikmat-e Ishraq and Books of Percept or Andarz Nameh-ha. This research tries to analyze these selected works in order to answer this question that how was the reading of their authors from this ancient concept and how they related their perception to this issue. This research shows that Sheikh Shahab al-Din Suhrawardi had depicted the most theosophical interpretation from this concept and had the most substantial and superficial similarity to the original version. Conception of authors who wrote historical texts is also similar to components of ancient standard in a sacred point of view, while there is an important distinction towards this concept which had different usage from the real version. In fact the image of Farr-e Izadi which has been depicted by the authors of Books of Precept is not according to the characteristics of the original version but is based on their perception of ancient concepts in political fields for their governors.

The subject variety of historical sources- as literary, geographical and religious books– is the one of the most important issues in historiography. This different source which used in compilation of history in every period, step by step, became as the historical sources of this period. In the Seljuk era “Iranshahri thought” dominated the minds of Iranian historians, and it makes the first change in historian's thought. During the Mughal-Ilkhanid‟s era, historians began writing global histories, and as result, the second major change occurred in historical thought. After the Establishment of the Timurid rule, historians of this period inherited the traditions of the former Persian historians. Historiography of this period, despite the fact that certain features are- that addressing it requires a separate article- three steps behind: Timur, Shahrokh and Soltan Hosein Baygar's period. The key focus of this paper is a cursory examination of different historiography sources in Timurid era and understanding the different orientation of the authors and historians in writing this content. Therefore attempted to use the sources of modern historical studies of the period and the historical analysis and by considering the new methods, subjects and data were collected and compiled.

One of the most important modern sources of historical studies is Ibn AbilHadid's explanation of Najhul-Balagha. The authors of the present paper, reviewing the historical sources IbnIbilHadid has cited, mention some of the features of his historical method, and in some works provide exposition of the nature of the source and whether or not it exists. Careful studies of these works in particular can be made on the basis of this brief introduction.