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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.

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

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 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 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.

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).

 Examining the different characteristics of each nation from an external perspective is very important and along with the view of the people of that society on themselves, it will provide comprehensive analysis in this field. Iranians have always been the focus of non-Iranian writers due to their considerable cultural, social and political status. In this article, an attempt has been made to examine the prominent military characteristics of ancient Iranians from the perspective of their contemporary foreign writers (Greek and Roman). The method of collecting library information and research method is descriptive-analytical. The findings show that qualities such as wisdom and military tact, bravery and patriotism, order and law in military affairs, peace and tolerance, kindness to prisoners of war and pride and military authority were of great interest to these authors, which not only themselves, but also historians of the Islamic period. They have paid praise in these areas. Also, comparing the sources shows that they have been relatively successful in presenting the prominent military characteristics of Iranians, which is the manifestation of the prominence of the mentioned military characteristics among Iranians.

With its rich cultural and civilizational background, Iran has always interacted with cultures that have had a great impact on other lands, cultures, and civilizations. In this regard, Iranian customs and traditions have influenced the culture, traditions, and customs of the Arabs in various ways. Therefore, with a descriptive-analytical approach based on library data and Wilhelm Schmidt’s concept of cultural dissemination, this research sought to find an answer to the question of how the Arabs adapted Iranian customs and came under the influence of Iranian customs and traditions, especially in the fields of entertainment, food, and clothing. The findings of this study showed that the richness of Iranian culture, geographical proximity, court relations, and sometimes war caused the Arabs in general and the caliphs in particular to adapt items, such as entertainment, food, and clothing from Iranian customs and traditions. This cultural spread, which was associated with communication and desire, gradually created new customs and traditions to replace the older ones. In this process, the useful elements of the borrowing culture might be lost and the strengths of the dominant culture might be adapted by the adapting culture, thus correcting its weaknesses.

After the conquest of Iran, the Arab community confronted a systematic and complex set of governments. However, their temperaments and habits of living in the desert did not agree with the government and court customs. After the conquest of civilized lands, especially Iran, they were influenced by the Iranian kings’ special customs. They passed through the simple lifestyle of Sheikhin's time and turned to the glory of Khosravan court of Iran. The caliphate became so similar to the Iranians both in terms of customs and culture and their court that Iran’s titles, customs, and culture penetrated into their lives. This encouraged the author to explore the theory of cultural dissemination presented by Wilhelm Schmidt, who was a German anthropologist, through a descriptive-analytical research by using library data based on the first and second categories of sources. The most important question in this study was how the Arabs were influenced by the Iranian people’s customs and traditions, especially in the field of entertainment and if food and clothing were included in this process. The richness of Iranian culture, geographical proximity, trade, court relations, and sometimes war caused this cultural spread to take place willingly and gradually.

In this research, library, documentary, and field study methods were applied to analyze the influence of Arabs on Iranian customs. To this goal, the researcher used the private unclassified documents obtained from local informants and through interviews with them.

In all societies, the spread of cultures has been influenced by two factors, "desire" and "communication", which are more influenced by each other when cultures are associated with geographical proximity, trade, court relations, war. A culture is more adapted that offers better solutions to problems and better cultural tools.
 The findings of this study showed the influences of Iranian culture and traditions on the Arabs and how they adapted these customs and traditions based on the spread of cultures due to geographical proximity. In particular, the direct relationship with trade caused pre-Islamic Arabs to adapt these customs and traditions and get acquainted with Iranian traditions of entertainment, food, and clothing, thus correcting the weaknesses of their culture.With the spread of Islam, their direct connection with Iranians through the war and the presence of Iranian secretaries in the courts became more and more close.As a result, they distanced themselves from the simple lifestyles of the Rashidun caliphs. This interest in luxuries and aristocracy appeared in the Umayyad era and increased during the Abbasid period, which was contrary to the religious leaders’ social justice and simple biological policies adopted by the Islamic school. This caused the negative effect of cultural dissemination.The presence of Iranian teachers in the Abbasid era of madness, the friendly relationship between the caliphate and the distinct Iranian class, and the coexistence of the two cultures caused etiquette in the fields of fun and entertainment, food, and clothing, and their related customs to be adapted more than ever.

During the Qajar era, an important factor for Iranian society's familiarity with Western modernity was the travel of Iranian thinkers and tourists to India. Among these thinkers, Abdul Latif Shoushtari was a prominent figure, whose role has been much studied yet. The present paper seeks to answer these question: how Western modernity in India was reflected in Abdul Latif Shoushtari's discourse and what effect it had on the Iranian evolution of political thought? This paper is using descriptive-analytical method and discourse analysis theory. The findings of this study show that, although Shoushtari included many components of Western modernity in his book, and as a pioneer in this field, played a constructive role in the initial introduction of modernity to Iranian society as well as later thinkers to this, however, his knowledge was mostly based on appearances and manifestations, without deep knowledge of the basics and foundations of modernity.

The historical study on the life of the Ahl al-Bayt is considered as one of the methods of evaluating the beliefs of Shiites and guarding it against the incorrect thoughts and perceptions. The footprint (qadamgah) attributed to Imam Hassan Askari (A.S) in the city of Gorgan is documented in a tradition based on which a person named Jafar ibn e- Sharif e- Jorjani visited Imam Askari (A.S) and that Holiness promised him that he would come to Jorjan, and this promise was fulfilled in the promised date by Imam’s folding up of the earth miraculously. The following article, which deals with the historical investigation of this event, shows that only some of the works quoted the virtues of Ahl al-Bayt have narrated this issue, and none of the other scholars and Muslim historians have referred to it. Based on this, due to the lack of antiquity of the existing place and the weakness of the narration's document, even the geographical incompatibility of the place mentioned in the narration with the real location of the footprint, and considering the predominant conditions at the time of Imam Askari (A.S), the authenticity of the place in question cannot be proven.

The conquest of Sicily in the early third century (AH) was a valuable achievement for the Islamic world. A group of Iranians from that time in the form of "Khorasani Corps" under the command of Asad ibn al-Furat Neyshabouri, along with other Muslims entered Sicily and took an active part in the political, social and cultural developments of the region. The present study examines the how of the Iranians presence in Sicily and explains their place and status in the history and civilization of Sicily in the Islamic period. According to the available sources, it seems that Iranians were involved in some of the political events of Sicily in the Islamic period and in the field of Islamic civilization had spread all kinds of Islamic-Iranian sciences, industries, architecture and fine arts in Sicily. These achievements of civilization were transferred to Italy and then to Europe during the Norman period.

The Zoroastrians converted to Islam about four centuries. They needed their conversion to be demonstrated and accepted. This article aims to study the acceptable proofs that historically were presented by Zoroastrian for conversion to Islam. The result shows that even not explicitly mentioned in historical sources; we have a list of actions for proving the conversion: performing some religious rituals and practices such as the shahada (the Muslim declaration of faith), salah (prayers), paying zakat and khums, circumcision, adopting an Arabic name, and even speaking in Arabic; also some modifications in their lifestyle such as a change in the foods, clothing, and occupation.

The arrival of Islam in Iran had profound and profound effects on the body of this institution, so that the political, social, cultural, economic, and livelihood structures of the people underwent fundamental changes. The main question of the research is what was the character of Iranian food and clothing as elements of social, cultural and livelihood structure of the Umayyads? It has been hypothesized that part of the ancient Persian text continued in the early Islamic centuries. During the period under review while maintaining some of the national and social traditions and traditions, Iranian society had the greatest influence on the Umayyad in the area of ​​Iranian food, while preserving ancient traditions and local foods, and part of the Arab diet. And Iranian food diversity also changed Arabs' eating habits, so in this part of the tradition we see the influence of both sides on each other. This research will explain the subject under the descriptive-analytical method.

after the conquest of Iran by the Arabs and then the change of political system of the country, Iran was able to keep its own cultural content and historical, literary and artistic authenticity. Although, the Islamization of Iran can be considered a turning point in the history of this country which led to profound changes in Iranian society, but, military defeat by Arabs and conversion to Islam didnchr('39')t mean the end of Iranchr('39')s cultural  power. Because the cultural elements of Iran and the presence of Iranians in the early Islamic centuries was so powerful that they not only created a new privileged identity within the Muslim world, but also affected on neighboring nations. The findings of this research shows that the factors such as Umayyad Arabism, Abbasid empowerment, the stablishment of native dynasties, the movement of Shoobieh, interaction of Iranian society with Islamic culture and literary artistic transitions provided the context for Iranian cultural resistance and continuity in the early Islamic centuries. This research paper, investigating the continuity of Iranian culture, is trying to explain the causes of this continuity after arrival of  Islam in aa historical studying through the descriptive-analytical method.

This study seeks to understand the relationship between historical sources and the identity-oriented approach of some Islamic historians. To conduct this research, the views of Sayf ibn 'Umar al-Tamimi, are examined who is one of the earliest and most referential Akhbãris and conquerors. Sayf, like some other writers, is consistent in emphasizing the role of the 'Arabs in the conquest and events of Islamic history; but he came to this conclusion with a different premise and exaggerated in this regard. This is the main question of the article: What environmental factors and social conditions led to the creation of an identity-oriented approach in Sayf, what goals did Sayf pursue in his historiography, and how did he find a way to achieve it? In this research, these questions have been answered; using a historical research method based on data description and analysis. Important variables were effective in Sayf's view; Such as: the element of 'Arab nervousness and tribal system, the positions of the Sassanids towards the 'Arabs, the Islamic conquest, the policy of the Umayyad caliphate and the role of the Iranians in the 'Abbasid caliphate. According to Sayf, the 'Arabs had a continuous history. He took advantage of the Ayyam al-'Arab , mental structures, historical facts, the surrounding society, and his ideal fantasies. According to this research, Sayf was the representative of the revival of 'Arab identity against the Iranians.

With the arrival of Islam in Iran, changes took place in the political and social structure of Iran. These changes were intensified during the Umayyad period and Umayyad rulers, relying on their strategy of racial, ethnic, cultural, social, economic, and political superiority, provided the ground for general and pervasive dissatisfaction. The Abbasids seized power, taking advantage of such conditions and the support of the Iranians. In the early years of the new ruling system, the Iranian elite took over the administration of important government affairs and benefited from the social benefits of this period. Relying on a descriptive-analytical approach and a library method, the present study seeks to answer the question of what role Iranian agents played in the early Abbasid transformation and stratification. The findings revealed that the importance of Iranshahrichr(chr('39')39chr('39'))s thought in re-reading Iranian culture and identity in this era, the military role of Iranians, especially the people of Khorasan in the rise to power of the Bani-Abbas government and ultimately the effective role of Iranian ministers and bureaucrats in structure of political power of Abbasid government, were among the factors that greatly influenced the progressive transformation of the Iranian social base in the first Abbasid era.

In Sassanid era, Iran was conquered by the Muslims and the gradual domination of Muslim Arabs on Iran was initiated successively. The investigation of sources related to this era clarifies that various political exchanges was done among the political leaders, Sassanid military commanders and Muslims in time of conquests from 11 to 21 A.H between Iran and Muslim Arabs. These negotiations led to no conclusion and could not prevent the military opposition. This research is to study the way of negotiating and clarify the main reason why they led to no conclusion as well as the happening of war through the historical analysis based on the content analysis and the utilization of library sources. The findings of research indicate that numerous negotiations were gently done among the parties. However, the negotiations mostly led to bragging due to the Muslims’ religious beliefs and the strategic discourse based on the Iranians’ materialistic analyses. Eventually, the different approaches of the parties along with the superciliousness of the Iranians in time of negotiation made the war inevitable. Nevertheless, it seems that a covert deterioration in Sassanid camp was developed after these negotiations.

The use of lineage and its emphasis on the clash of the views of the two Iranian and Arab societies in the first two centuries AH caused the emergence of challenges in the Islamic world and the emergence of problems in Islamic unity. This led to the production of ethnic hatred in some areas of the caliphate and in some areas to two separate mental ideas. The question of this research is based on the question that what effect did the use of lineage have on creating a crisis in the desired unity of the Islamic society? In this descriptive-analytical method of research, the importance and influence of genealogy in the thinking of Arabs, ancient Iranians and the impact of these thoughts on the early governments of Islamic Iran, which somehow followed both ideas, is discussed. The result of this study showed that one of the most important factors of dispersion and division in the Islamic world was the attention and application of lineage in the political and social structure of the fledgling Islamic society in the first two centuries AH. If the Umayyad caliphate tried with all its might to suppress and control various crises, but their tribal performance prevented the stabilization of the situation on the eve of the division and disintegration of the relatively large territory of their caliphate. Numerous military uprisings were severely suppressed during this period, but the ideological foundations of secession continued to grow at every stage. The rejection of the superiority of the Arabs by the Iranians and the non-Arabs and the insistence of the Arabs on racial prejudices, gradually promoted a spirit of pride to ancient and past ancestors. The settlement-seeking people, Tasviyya Khah, Shu'ubiyya, and the anti-Umayyad currents each engaged in a kind of theoretical confrontation with the Umayyad prejudice, which was also considered a precondition for a practical defiance of the Umayyad caliphate. Genealogy, or lineage, was considered the legitimizing factor of the government, and if there was a disturbance in it, the obedience of the people in the whole territory of the Islamic world would be in crisis. The pride and bigotry of the Arabs in boasting about their lineage, which they considered to be the highest lineage in the world, caused some settlement-seeking Muslims, to protest and because of this bigotry and stubbornness led to racial oppression in the Umayyad period, Shu'ubiyya mocked the Arab lineage and boasted of the ancient Iranian ancestors. And they did their best to show the adverse attitudes of the Arab race. The result emerged two important trends that were based on past lineages. Arabs who boasted of their racial superiority and ignorant epics and days of conquest in order to dominate non-Arabs, and so on; Non-Arabs or Arabs who, outside of this thinking, cared about a settlement point of view, increased their activities after observing the racial prejudices of the Umayyads and denied any superiority of the Arab race. This ideological schism, which was the result of distancing oneself from religious and Islamic teachings, gradually grew into a number of branches, ranging from a simple settlement to radical anti-Arab views. In the first two centuries AH, in the custom of society, the purity of blood and lineage took on a high value. Of course, the influence of the prevalence of Umayyad tribal prejudices in the entire structure of government and society, as well as the Shu'ubiyya intellectual movement, cannot be ignored in highlighting these ideas. At first, it was assumed that the Arabs had no doubt about their superior race, which in their view was full of honor, freedom and greatness, and boasted that in their ignorant period's epics they had traits such as eloquence, poetry, love, heroism and chivalry, as well as this quality that they had many struggles in the spread of Islam. Thus, they considered themselves more valuable than other Muslims and as God's chosen ones to guide other people. They saw themselves as divine agents and insisted on enduring much suffering and martyrdom in the spread of Islam, and from this perspective they considered themselves worthy of superiority, assuming it was their right to rule over others. On the other hand, exactly the opposite of this view was the discourse of "Settlement People" or Ahl al-Taswiyah, who took this kind of pride of the Arabs opposite to the original beliefs of Islam, based on the Book of God. This view had many supporters, the most important of whom, Shu'ubiyya, were after proving the superiority of the Persian race over the Arabs, making great efforts to glorify the kings of pre-Islamic Iran and narrating many accounts of justice and greatness of these kings. This cultural movement ended up rising poets and writers to power with an extreme sense of nationalism. Books they wrote began with "Kiomars" and ended with the time of its author. The poems written during this period highlighted the sense of patriotism and prejudice towards the ancient race in the minds of the people. The function of these two relatively contradictory discourses in the fate of the Islamic world caused division and distance from the unity that was the cause of power among Muslims.