مجله تاریخ نگری و تاریخ نگاری
سال بیست و چهارم شماره 13 (بهار و تابستان 1393)

Islamic historiography since the beginning of emergence like many other Islamic sciences experienced two views: textualism and rationalism. Islamic historiography at the beginning was influenced anecdotal approaches, and for this reason, was strongly textualist. The main characteristic of this approach was strong commitment to citation (chain of narrators). But later, gradually there was a tendency in Islamic historiography that out of hand traditionalist was accused of "transition from the citation". Supporters of this trend gradually wanted to free themselves from the shackles of highly anecdotal. These gradual steps later led to a "transition of citation" And ultimately helped to formation of a critical - analytical orientation in Islamic historiography. The first historians finally abandoned the tradition method (citation).

Mohammad Qutb was a member of Egyptian Ikhwan-al-Moslemin who tried to join the Ikhwani and Wahhabi thoughts after immigrating to Saudi Arabia. One of his thoughts was his special view about history of Islam. He saw history of Islam as a tool to realize the real Islam. He criticized the old historical methods of Muslim historians and specially rejected orientalists’ works as easterns’ plots against Islam but he couldn’t prove this charge against them. In spite of Qutb’s claims in the necessity of new look to history of Islam and his emphasis in his unique view about it, actually he does not have any special view in this field and his writings are the repetition of the old historical views of Sunni Muslims. By evaluating his historical views in this research, it was known that his conclusions based on incorrect or insufficient data and his reasoning were not strong enough.

The present study aimed to probe the Notions of identity in Banakati’s Historiography. Historiography has a good background to provide a narrative from Identity discourse of his Period. Although this historians Wrote official history of the court but whenever there was an opportunity, were reflected their period of community spirit. Banakati’s TARIKH narrative the second loop of Iranian identity during the Muslim ILKHANID period. This paper seeks to answer the main question is how have been retrieved the notion of Iranian identity Banakati’s Historiography?
For this purpose with Using the concept of collective memory and his role in maintaining community identity,will analyzed The attitude of this historian about Iranian identity component. Survey findings show, Banakati had meaningful narrative from event till reproduce Notion of Iranian identity. He was using terms such as narrative, the redefinition myth - Religious Heroes,interpretation of symbols and elements identity ect to reproduce the notion of Iranian identity

The registration and record of historical events and geographical features of the various parts of Iran, which has a history of several thousand years, can be one of the historical missions of researchers in history and culture.in this regard recording the history as well as the geography Khuzestan can have a multiple importance, since according to the documents and extant evidence,Khuzestan has been the cradle of the first governments and institutions of civilization.This region has been known as Elāmin the ancient times.Elāmgeographically included the present Khuzestan. Thus, the local historiography of Khuzestan as well as the comparative and analytical issues of this region earns a vital place in the study of the several years of Iranian history and civilization. This study intends to review and analyze the important modern and classical sources published on the local history of Khuzestan. The study covers texts of vast period of pre and post – revolution eras. The goals and the typology as well as the methodology of these texts will be studied.

Historiography of Safavids historians, founded on the basic principle is that within a period of time in the history of journalism in Iran, we are faced with such an expansion in this area, in fact, the historians of the period, some acceptance and legitimacy of the components are the distinctive principles, is distorted.
Among the historians can be a one Abdi Baig Shirazi, , stylist and autour Takmalat Al Akhbar, noted, that according to the historiography of the beginning of his teachings on theology, on the one hand and on the other hand, serve the ruling In justifying the legitimacy of the Safavids, in his writings, has spared no effort, especially within the knowledge of the promised convergence, integration and interpretation of the notion of Iranshahr, we are going to sort of legitimacy and acceptance, to the Safavid kings built on Therefore, this article examines the views Epistemological, that such a review is based on an ideal kingdom, which lies deals.

this article seeks to show Tudeh Party's stance on Iran Islamic revolution. Islamic revolution as the most peoplist of the spread of the world leads the masses to revolutionary pragmatism .Because of Marxism in Iran , Is identified with this party.Social imaginary is collective intellectual and cultural heritage shared among a nation. In order to understand how it changes in the intellectual heritage of the Marxist interpretation of the meanings and implications, It can be concluded with historical and analytical approach.Social imaginary is derived from Mediology. This theory is an attempt to analyzes Intermediaries and carriers to effect the transfer process. Since in the context of the intellectual, cultural convey through subtle form of political consciousness and its the part of the social imaginary, its be obvious that the understanding of social imaginary Ingredients. This article is intended with help Mediology theory shows that Advocacy of Tudeh Party of Iran and the Islamic Revolution led by Imam Khomeini in some cases Not related with opportunistic but were influenced by unconsciously political and social imaginary of Tudeh Party members.Hence This unconscious bias was Not stable and Not be Continued.

As Islamic historical resources have seriously considered narratives cited by Hesham Kalbi. he can be counted as a pioneer in the field of islamic historiography and one of the most renowned researchers and authors in this regard. Firstly, This paper focus on the Hesham’s role in REJALI resources, and then will analyse the effect of his works on other resources published after his death. Regarding other research, there are many remained works attributed to him which historical researchers can use them. It can be clearly seen from the other resources, Hesham’s books have a possitive effect on islamic historiography. According to this effects, his narratives have provided a reliable and unique collection for fundamental historical and anecdotal research. However, It is necessary to find out the elements of hesham’s historiography so that we realise this effects. In addition to this, we have to find out the various ways of his historiography. Some of historical field which he was working on have been the topic of islamic historian, recently. Likewise, because of his different methods of receiving and puring the news and using of Iranian historical resources, referring to before the movement of translation, he can be mentioned as one of the first islamic scientific historian.