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Without a doubt, Seyyed Javad Tabatabai’s theory stands out among the various Iranian theories and is widely regarded as one of the most significant theories of our time. The intricacy of Tabatabai’s discussions, coupled with the historical backdrop in which they take place, as well as the extensive body of literature written about Iran over the past century, have bestowed a unique status upon his project. While Tabatabai has occasionally been criticized for being contradictory and experiencing intellectual gaps, his discussions consistently follow a coherent intellectual trajectory. Therefore, delving into the intellectual framework of this thinker and examining the components of his ideas can aid in uncovering this intellectual trajectory. In light of this, the following article endeavors to analyze the dimensions and foundations of Seyed Javad Tabatabai’s research program through a historical lens, with the aim of gaining an understanding, even if only a glimpse, into this thinker’s plan.

Garus, which many people know by the name of Amir Nizam Garusi (the ruler of the Qajar period), according to the available sources, is an area of 1700 to 1800 square kilometers and one of the main components of the structure of the country divisions of western Iran from the beginning of the Safavid to the middle of the Pahlavi period. This region was sometimes under the rule of Kurdistan and in most times was governed by an independent ruler. The present article, based on official and unofficial documents in a historical-referential method, has sought the position of this region by emphasizing its name in the structure of Iran's administrative divisions.The results show that the official application of the name Garus to this region was common frombefore the Safavid period to the middle of the Pahlavi period and after that, although it remained in the cultural memory, it was identified with the name of Bijar in the geographical structure of Iran. The author tries to express the stages of presence, application and official removal of this geographical name among official and unofficial correspondences, approvals, documents and sources in the structure of Iran's country divisions. It seems that Garus tribe’s power in the Safavid period and after that Amir Nizam Garusi’s position in the Qajar period, in the application of Garus and the promotion of this region and the decline of the tribe’s power played a decisive role in changing its name.

The process of expanding new schools in the Qajar period was linked to political, cultural, and social issues. One can never ignore the sending of student groups to Europe, the ongoing wars between Iran and Russia, and finally the victory of the constitutional revolution in the development of new schools. With the start of new schools, the need to produce appropriate books was also felt, and the people of culture tried to organize this important matter in every era. In this article, I have tried to check the date of compilation of one of these books and reveal the changes made. My research focuses mostly on natural history books, and among them, I want to emphasize the theory of evolution and how it entered and expanded into textbooks from the beginning until now. By examining the documents, it can be shown that despite the serious challenge of some currents in Iran with the theory of evolution, this topic is mostly mentioned in the books; Although the narratives of each period reflect the political and cultural conditions governing scientific and cultural institutions.

Since the development of the Modern Sciences in the seventeenth century, religious leaders used them instrumentally to propagate their religion. Italian Christian scholars sent Pietro Della Valle (1586-1652) to achieve the original text of the Book of Jacob. They were curious to know if it is possible to interpret the verses about solid heavens in order to be conciliated with Tycho Brahe’s elimination of the orbs. He and other Christian missionaries brought modern astronomy to the East as an instrument for propaganda. As a reaction, Confucianists, Buddhists, Taoists, and Hinduist found several signs of modern astronomy in their religious texts. In their turn, the Muslim ulama presented the idea of the “scientific miracle” of the Quran. This idea became the source of inspiration for the new genre of the scientific exegesis of the Quran in the Islamic world. As a Shiite scholar, Hibat al-Dīn Shahristānī (1883–1967) put forward this idea about Quran and Shiite hadiths. Several Shiite great ulama, but not all of them, received this idea with the agreement. Muḥammad-Husayn Kāshif al-Ghiṭāʾ as a modernist Shiite scholar accepted heliocentrism and rejected old Ptolemaic astronomy. Nevertheless, he held that the literal understanding of the Quranic verses is more compatible with old astronomy than modern one. So he didn’t agree with the idea of a scientific miracle. In his opinion, only through a true interpretation, one may conciliate holy texts with modern science. He also accepted a non-materialistic account of the theory of evolution except for humans. He knew that even a literal interpretation of some hadiths may not be compatible with any of new and old astronomy. He suggested rejecting these hadiths or interpreting them metaphorically. These two suggestions should be applied to the hadiths about an anthropomorphic account of eclipses or the stability of the Earth on cow horns or a fish. Here I will examine Khāshif al-Ghiṭāʾ’s several works as well as some phrases of his al-Firdaws al-Aʿlā. It shows that he found a way to a new interpretation of the verses about God’s “chair and throne” (Kursī wa ʿArsh) by denying Ptolemaic solid orbs.

In the 6th and 7th centuries AH, nearly forty Madrasahs were established in the two important cities of Damascus and Aleppo. This number of Madrasahs in only two cities, when compared from a quantitative point of view to the number of previous Madrasahs in Islamic civilization, especially the Nizamiyyah Madrasahs in a significantly higher number of Islamic cities, shows the significant point of the importance of the phenomenon of Madrasahs of Damascus and Aleppo. This phenomenon has become worthy of study in terms of motivations and effective factors in the construction of these Madrasahs. The present research has obtained the descriptive-historical information of these Madrasahs by examining the most important historical sources of this field with a library method; Then, by using Pierre Bourdieu's theory of capital, with the method of qualitative analysis, it tried to match the phenomenon of Madrasahs with the principles of this theory; Based on this theory, Madrasahs as cultural capitals are supposed as the appearance of institutionalized cultural capital to play a role in the development of the social field of the religious discourse of the Shafi'i and Hanafi sects, a factor for attracting respect towards the Zengi rulers and as a result, the development of their symbolic capital by which the continuity and increasing of their soft legitimacy have been recognized in the society.

This article criticizes the origins and results of Aryanism theory in the historical perspective of Iran, which is based on racial superiority, and also discusses the motivations for the emergence of this idea and its consequences. In this research, it is shown that this theory had no precedent in Iran’s pre- and post-Islam history, so the racial conflicts with the followers of other religions and ethnicities never became popular. The hypothesis of this article is that A’bdol-Rahmān Seif-e āzad paid attention to the theory of Aryanism for personal motives, including to benefit from economic privileges especially in Germany. For this reason, he was unable to find an intellectual basis for his views, and since his ideology had no intellectual roots, he found no influence in Iranian cultural and intellectual society. The research method of this article is descriptive, and then based on the descriptions, a specific analysis of the nature of the Aryanism movement has been presented. The main sources of this article are some of the contents of the Nāmey-e Iran-e Bāstān journal as well as views which opposing the Aryanism thought; also, some secondary sources have been used to better understanding of the contents of the issue.

The 3rd and 4th centuries of Hijri were the era of expansion of the Shiites in the lands under the rule of the Abbasid Caliphate, and the eastern lands of this Caliphate, i.e. cultural Iran, also witnessed many changes during this period, such as the formation of the Alawite governments of Tabaristan and Al-Buyeh, uprisings and movements, as well as the Ismaili da'wah and the spread of Imamiyya ideas. It has been in line with the generalization and expansion of Shi'ism. However, from the fourth century onwards, the opportunity for the continuation of this dynamic and the struggle of the Shiites and their roles in the social and political atmosphere of Iran was stopped to such an extent that the reason for this stop as a research issue, the necessity of studying the obstacles in front of this process and the lack of continuity of these currents. explores. The investigation of the obstacles on the way to the expansion of Shiism in this research is done based on the framework of Hager Strand's diffusion theory in order to obtain qualitative and quantitative information in this regard and to categorize the most influential ones in this historical expansion.

As it stands today, medical science did not grow and develop overnight. This science has been formed due to the efforts of millions of people throughout the history of mankind. Meanwhile, the fact is that one of the standard bearers of this sacred responsibility (medical sciences) are Muslims. Muslims, during the Abbasid era, have developed this science more than any other civilization. Therefore, in this article, an attempt has been made to highlight the fact that the Renaissance of Europe is partly indebted to the inventions and discoveries of Islamic medicine of the Abbasid period, and the ways of transferring this science from the East to the West are documentedIn the upcoming research, in order to explain and analyze the progress of medical knowledge in the Abbasid era and the ways of its transfer to the West, the "diffusion theory" is used as the theoretical framework of the work. Based on this, the influential origin in the field of medical knowledge of the Islamic world in the Abbasid era is taken into account, and the influential destination is the Western civilization, and the ways and channels of transmission are mentioned along with its obstacles. The findings of the research show that medical knowledge was one of the first sciences that the Islamic world learned based on the medical data of Iran, India and Greece, and then developed it in the best possible way and spread it to other societies.

The purpose of this research is to review the theory of history by criticizing of the Theory of History Error. In other word, the research has two concerns, the first is the need to explain the necessity of the theory of history and the second is to revise the theory of history error. The main question of the research is what is the theory of history? And how can recognize an error in the theory of history? This research has been done by historical method of error analysis in six stages. Findings show the knowledge of history has been sacrificed of conflict between Marxism and opponents Marx’s theory of history. In other word, one of the harmful consequences of WWII was the destruction of the knowledge of history. Opponents of Marxism, such as Popper, have attacked the roots of historical knowledge by formulating the theory of history error. Therefore, revising the theory of history error is an important step towards improving the science of history. The theory of history error is based on error assumptions; because, history is not knowledge based on unique events and historical knowledge is formed based on common historical experiences. Also, the assumption of the impossibility of the theory of history is a mistake; because, history is an important part of any social theory. Although the error of the theory of history has been disastrous so far, it is not appropriate to completely reject the knowledge of history. The growing wave of violence in the world and the signs of countries preparing to start of WWIII show that repressing the knowledge of history has not led to the expansion of global peace and security.

The information on the marriage of Khadīja al-Kubra (PBUH) and Prophet Muhammad (PBUH) has been reflected in historical sources in different forms and heterogeneous ways. The content and thematic diversity of the narratives in the form of myth-making, story-telling, and highlighting some of the propositions of this event are evident in the historical reports related to the subject, which can affect and distort the audience's view. Due to its importance, this article aims to reevaluate the reports in Tarikh al-Tabari by the method of foundation theory - which reduces the possibility of the involvement of subjective assumptions in understanding the content of the text. Tarikh al-Tabari is the source of this research due to its comprehensive attitude of recording different narrations as a well-known source. This survey determines the dominant criterion in Tarikh al-Tabari's report on the marriage of Khadīja al-Kubra (PBUH) and Prophet Muhammad (PBUH), which is their moral and personality characteristics.

Darwin's name was heard from the time of Nasser al-Din Shah Qajar through the publication of the treatise The Truth about the Neicheri Sect and an Explanation of the Neicheris in Iran. After that, in different historical periods, his evolutionary thoughts and views were reflected in ups and downs in Iran. Iranian leftist parties, formed in the late Qajar period under the influence of the Ottoman Turks in Iran, played a significant role in shaping evolutionary literature.A review of the press published in this period shows that part of the word processing of Iranians was also through these parties. Access to non-Persian documents and books by people active in left-wing parties provided a more basic account of scientific theories, including Darwin's. This issue becomes even more important when we consider that the main sources that have been the main reference for the reflection of scientific views in this period are Arabic sources. It is natural that in Arabic sources, both the literature of the discussion and the type of word choices are different from such sources, and this point is also known from the review of articles.I think that after the various narratives of Darwin's theory that existed in Iran until the late Qajar period, these articles, translated from non-Arabic sources, show that Iranian intellectuals were familiar with Darwin's ideas and tried to refine their understanding of them to a great extent. Since access to documents and their editing and republishing are important in completing the historical program of science in Iran and how Iranians face new ideas, they have edited and explained the same series of articles that were published from 1305 to 1307.In this article, while explaining the Culture Population of Rasht, which had activities and leftist tendencies in Gilan from 1298 to 1310, I try to give the first scholarly account of Darwin's view according to the magazine Farhang, which was published by him.Since access to documents and editing and republishing them is important in completing the historical program of science in Iran and how Iranians are confronted with new ideas, I have quoted the same series of articles that were published from 1305 to 1307.

The present article seeks to explain the causes of constitutionalism in Iran based on Crane Brinton's theory of revolution, using a combined approach and method, citing historical evidence, including historiographical sources, memoirs, travelogues, and the press. Brinton's theory of revolution is important because it examines the four great revolutions (France, Russia, Britain, and the United States). The method of the article is historical and theory has been used to explain the developments. Findings indicate that among the preliminary signs that Brinton considers in his theory of revolution, the components of "inefficiency of the government machine", and "change of allegiance of enlightened thinkers" have played a role in the occurrence of Iranian constitutionalism. . The signs of "economic growth," "class strife," and "surprising failure to use force" did not conform to Iranian constitutionalism, and contrary to Brinton's theory, the government and the people were in a difficult economic situation. There was no class conflict in the constitutional movement, and despite the violence in the Grand Mosque and the events leading up to Kobra's migration, due to the dominance of the negotiation process and the Shah's pressure and support for the constitutionalists, it can be said that force was used in the Iranian constitutional movement. And there is no military force to suppress the protesters. The course of events of the movement and its adaptation to Brinton's theory and the four great revolutions show that the Iranian constitutionalism was not a revolution but a movement.

Summary .The purpose of this article is to explain the reflections of the Islamic Revolution on the South Caucasus with emphasis on Muslims and Shiites based on the theory of diffusion; Hence, the Islamic Revolution has been studied as a source of distribution and the South Caucasus as a destination according to the political and social conditions. In discussing the issue of broadcasting, we provide objective evidence to prove the possible reflections of the revolution on this region. The main question of the article is what effects did the Islamic Revolution of Iran have on the South Caucasus region? In this regard, the main hypothesis is that the impact of the Islamic Revolution of Iran on the South Caucasus is greater than the cultural and political aspects. The method of the article is qualitative, which has used the documentary analysis approach. 

Massoud Mirza Zel-ol-Sultan ruled the central and southern states and cities of Iran for many years and was the independent ruler of Isfahan for more than thirty years. Although he was the eldest son of Nasser al-Din Shah Qajar, he was deprived of the future Qajar monarchy because his mother was not a prince and did not have a high lineage. Zel-e-Sultan had a special personality type and had such actions and behaviors that even in his own time, he was viewed negatively. Narcissism, greed for power and wealth, cruelty towards humans and animals, resentment and jealousy towards others, destruction of Safavid historical buildings and gardens, and simulation of the model of monarchy in the city of Isfahan has been of such acts and behaviors. In this research, descriptive-analytical method and using Alfred Adler's theory of inferiority complex, the causes and factors of such behavioral personality are analyzed using the main sources of Qajar period history and by asking the following questions: Are such behaviors and actions Has it been done by Zel-e-Sultan due to his inferiority complex due to not reaching the throne and the crown? Has he committed such acts and behaviors because of his superiority over others? The findings of this study show that the deprivation of Zel-e-Sultan from the throne of the monarchy due to the fact that he did not have a high Qajar lineage from his mother, caused him to suffer from inferiority complex and subsequently a superiority complex

Economic historiography in Iran is generally expressed in the form of two epistemological approaches: Marxist-Leninist and theory of Asian mode of production. In these two approaches, despite trying to show the economic role of social classes and government in the history of Iran, historical ideas and experiences of feudal and capitalist economics in Europe have been extended to the economic history of Iran. This has caused the economic history of Iran to be considered in a situation unrelated to the historical experiences of Iranian society. This article investigates the problems and analytical limitations of the prevailing theoretical approaches in economic historiography of Iran in terms of intellectual and epistemological foundations. This article benefits from critical analysis method. The results show that the analytical models governing the periodization of Iran's economic history have a Eurocentric aspect; and due to ideology, the imposition of Eurocentric Meta-narratives and Anachronism, they have analytical limitations to understand the economic history of Iran. What has prevailed in the historiography and periodization of Iran's economic history through the socialist and Asian approaches is not derived from the characteristics and facts of the historical economy of Iranian society, but from a linear and evolutionary understanding of Iran's economic history based on the concept of progress in the historical thinking and experiences of the modern West.Keywords: Iran's economic history, historical time, historical periodization, Marxist-Leninist historiography, theory of Asian mode of production.

According to the model of European painting realism, the structure of perspective in Iranian painting is inexpertly described, while the ability of an Iranian painter to represent the world should be examined on the basis of other principles. The purpose of this research is to explain the reasons of avoidance from representation of perspective and visual geometry in the procedure of Persian Painting production, in comparison with visual principles resulted from Ibn al-Haytham’s vision theory as linear perspective.This research indicates that the visual principles resulted from vision theory of Ibn al-Haytham has a quantitative characteristic based on the geometry of sight. This geometrical structure as a linear perspective demonstrates a kind of subjective representation aligned with theoretical paradigm of science and ideology of Renaissance. The structure of perspective in Persian Painting, by contrast, doesn’t fit visual geometry; and it is a kind of objective representation according to which objects and visual world are depicted, regardless of subject’s view, from various viewpoints and are finally combined into the form of pure geometry structure and right angle view. This kind of angle of view, made possible by perceiving and interpreting the world hierarchically and independently of knowing subject in Islamic ideology, didn’t let the linear perspective techniques, which are resulted from a quantitative approach to study the procedure of visual sensation, to initiate and develop within inside

This research examines the historical foundations and origins of Aryanist and Iran declination theories and the role did play Gobineau in this regard. The hypothesis of the article is that this viewpoint is rooted in the specific theories of de Gobineau about the history of ancient Iran and has continued and devolved through in many writers up to the second half of Reza Shah reign.  The aim of this study is to show in a descriptive-analytical method that Aryanist attitude towards the history of Iran in the first half of the nineteenth century was proportional to the political situation of that period, and especially a reaction to Iran's defeats in the two rounds wars with Russia. With the rise of the Nazis in Germany and the slogans on Aryanism, Gobineau's point of views once again gained support in interpreting the historical developments of pre-Islamic history of Iran. This study discusses the historical contexts of the formation of the Aryan school in the interpretation of Iranian history and evaluates its continuity and development, also this study examines one of the consequences of this theory, that is the theory of decline of Iran.

Hamzah ibn Abd al-Muttalib, one of the prominent figures of the pre-Islamic era of the Hashemite dynasty, with convertion to Islam, on the one hand, provided important support for the Prophet, On the other hand, he changed the pattern of the polytheists' trade with the Prophet and the Muslims, and this category placed him in a different position. But what causes and factors or motives led to his Islamization is debatable, especially since the time of his conversion to Islam was linked to an event that seemed to be the main factor in his decision. This article critiques the three challenging elements of infamy, bigotry, and exploitation with the hypothesis that the truth-seeking element was his main and central motivation in converting to Islam, and offers the appropriate answer to the above question through historical semantics and content analysis. Although this acknowledges that such explanations are always subject to criticism and competing theories. Although there has been a flurry of talk about Hamza and he has been mentioned in the history books, ‌ but with the focus on the issue, ‌ no research has been done. Therefore, addressing it seems necessary.

Abdolhadi Haeri is one of the famous figures of contemporary Iranian historian that writing ablity and intellectual heritage has left a direct and permanent impact on Iranian historical knowledge. Haeri is a stylistic figure not only in the field of historiography but also in the field of memoirs and theorizing. Haeri's groundbreaking innovations and initiatives require in-depth research. The important point is that her scientific activity took place in a specific context and time when the emotional, emotional, politicized and ideological atmosphere dominated the rationality and historical thinking. This article tries to open a new perspective on some aspects of Abdolhadi Haeri's thoughts and actions by taking a critical look at Dr. Abdolhadi Haeri's book "Life, Works and Historical Thoughts" by Hojjat Fallah Tutkar. Finally, focusing on the political-intellectual context in which Haeri developed and presented his methodological and epistemological ideas, the article concludes that without knowing the characteristics and requirements of this context, . Gain a deep cognition of Haeri.