مجله تاریخ نگری و تاریخ نگاری
سال بیست و نهم شماره 24 (پاییز و زمستان 1398)

The early phases of conquest had a significant impact on the following centuries of the Islamic government. This impact made Muslims pay attention to the conquests. One result was integrating conquest news into historical writings. Because of temporal proximity, the narration of conquests of Iran in third-century historians' books such as Ibn Khayyat, Balādhurī, Dīnawarī, Yaqubi becomes importance. There are various similar and different narratives in these books, especially on the first caliph's conquests. Therefore, the study focuses on the methods that historians of the third century AH used for remaking the narratives of Iran's conquests and its relationship with the historical and political status of Abū Bakr's caliphate. The descriptive-analytical study showed that accepting the dominant Islamic culture, many of the historians tried to make Iran's conquest in line with the saint history of the Islamic Caliphate. However, their place attachment and social status pushed them towards specific considerations on ethnic pride and local and regional rivalries. They resulted in differences in describing details of the conquest narratives.

According to methods and standpoints, most accounts written by Jangali worriers or eyewitnesses to this movement are categorized as those supporting or rejecting the movement. Yeghikian, however, gives a narrative, both accurate and informed, of the movement from a bird’s eye view. He emphasizes the Soviet Union of Guilan and chronicles the movement. He employing a scientific method that is both rigorous and disinterested. However, there are overt signs of tilting towards the British and criticizing the Ottomans and Axis powers in his book. The research question is: What is Yeghikian’s approach to the historical development of the movement from the perspective of historiographical method and standpoint? The findings indicate that the account he provides is more documented than those presented by other historians. This stems from his association with a diverse range of warriors involved in the movement and having access to confidential documents. The desk method is employed in the study. The analytical-critical approach in historiography is applied to The Soviet Union and Jangal (Jungle) Movement and other works by Yeghikian revolving around this topic.

Mahmood Hosseini Monshi Jami,the historigrapher of The Durrani dynasty appearance,by writing the excellent work of Ahmadshahi History, played an important role in recording any historical events of this landmark era of Afghanistan.The main topic of this study is the intuition and method of Mahmood Hosseini in his work.The findings of the study show that he has applied a systematic approach with a historical method of a simple and easy style while basing his intellectual ideaology on monarchism,ordinary law and providence. While having some lacks,Hosseini's work is a detailed and valuable history with some unique data,which the current historigraphers have to refer to them out of necessity.Direct observations,carefullness,expansion and comprehensiveness of the work have converted it,from an individual-revolving monograph, to a regional history covering a vast area from Iran east to India west and also from the Amo sea to the Arab sea.

Mirza Saleh's Itinerary includes a detailed narrative of Western history. In this article, we have discovered the historiographic content of this itinerary and answered this question: What are the motivation, method, and attitudes of Mirza Saleh's historiography. By Thematic analysis, we found out that the high volume of historiography in this itinerary represents history's importance, both as knowledge and attitude. By frequent and detailed references to the West's history, Mirza Saleh has tried to explain the progressive foundations of western societies. In the historical attitude of Mirza Saleh, the evolution of human societies is gradual and a product of the accumulation of their experiences in the particular output of the characteristics and actions of the ruling elite. Behind the historical issues of Mirza Saleh's itinerary lies historical-comparative sociology, which is based on the distinction between the three patterns of society: "civilized society," "savagery" (non-civilized society), and "civilizing society". Britain is a sample of the first pattern, while the Ottoman Empire shows the second pattern. Russia is an example of the third model. The difference in the patterns results from the opportunity and speed of societal progress in freedom, trade, and industry. On the other hand, it is related to the ruling elites' character and determination to advance reform on the path of progress. Iran is close to the Ottoman model, and there is no other way to save it than to choose the path of progress.

During the Ilkhanid Period, the western part of the province of Jibal was named Kurdistan in administrative documents. Nuzhat al-Qulūb is the first text to provide detailed and valuable data about Kurdistan's historical geography. Some of the mentioned cities were ruined in the next centuries, and the names of some places are erroneously recorded in various manuscripts of Nuzhat al-Qulūb. Based on Mostowfī's Nuzhat al-Qulūb, by the historical analytic method, this study seeks to determine the location of some of the Kurdistan cities. This study shows that of the seventeen place-names mentioned in Nuzhat al-Qulūb, four places located in the present-day province of Soleimānieh in Iraq, as follows: Khuftiyān Castle near the Qal'eh Chūlan River, Nīmrāh near Halabja, Darband-e Zangī at the mouth of Sirwān River and Darband-e Tādj Khātūn at Little Zab River Valley and within Shārbazhir. Also, six other places that have disappeared today had located within current Kermanshahān: respectively, the city of Alānī near Javanrūd, Dezbil (or Drbīl) or possibly Dartang near Sar pol-e Zahab, Khūshān near Kerend-e Gharb, Solṭānābād-e Chamchamāl at the foot of Bistūn Mountain and near the present city of Bistūn, Dīnavar near the present city of Sonqor-e Kolyai and Bastam (=Visṭām, probably current Tāq-e Bostān) on the outskirts of Kermānshāh. Six other places are still present: Kerend, Māhīdasht, Harsīn, Kangāvar, Kermānshāh, and Alīshtar (in Lorestan).

The title of work has a special place among identity-related components of a historical text. The title of historical work is a critical factor for identifying and distinguishing from other works and can act as a criterion to introduce its themes. Studies on title selection in historical sources can open new horizons for researchers in this field. The present study offers a hermeneutic reading of title selection in historical sources of Islamic Iran to analyze factors contributing to selecting the title of these texts. The primary purpose of this reading is to show factors and elements affecting the process of title selection. This study explores texts from 11 to 20 Century CE (5-14 Century AH). Results of this study show that the selection of titles in Iranian historical sources after Islam was affected by certain textual and hypertextual factors, the most influential factors being the use of stylistic devices, imitation of existing titling methods, the role of state ideology, and the perceptions of the historian.

There have been encrypted connections among human societies for sending confidential messages a long time ago. In the history of Iran also many encryption lines have been used by crypto-writers. With the telegraph introduction, the old encryption lines were out of use. by the invention of new lines, they got used in confidential conversations and reports. This research's central question is to find how the former lines got removed, and Iranian crypto-writers invented the new ones. This research aims to view Iranian crypto-writers' attempts to find a solution for encryption connections through a security canal in Qajar periods. In this research, we have used library resources, especially lithography books and documents. The use of developmental encryption in encrypted connections, especially in telegraph, resulted from the extending political and economic relationship with the western world and being familiar with the modern west cryptography and finding the simple usage rather than the traditional one in the Qajar period. Hence, some Iranian crypto-writers made new encrypted lines with the necessary assurance for sending the internal and external encrypted messages.

Poetry, an effective and useful medium, has had a wide-spread presence in Islamic Iranian historiography texts and has taken various narrative functions. Hafiz is our historical and Persian memory. He is one of the poets that attract the attention of the Persian historians. Hafiz's historical knowledge and historians' motivation for bringing his poems in historical texts (mainly in the narrative) are essential subjects with little attention. With its descriptive-analytic method, this research tries to answer this question: what are the reasons behind historians' attention to Hafiz's poem and its functions in the narratives? The findings show Hafiz's purpose behind correct recognition and analysis of the historical subjects and utilization of their elements in his poetry: wisdom, instruction, acknowledgment, interpretability, and semantic and thematic plurality. Affinity of Hafiz's historical view with the desire and prospects of Persian historians and some historians' literary wisdom are the reasons behind their attention to Hafiz's poetry. Furthermore, his poetry has functions such as citation and argumentation, description and exposition, history and narration, decorative and array, divination, and active and filling the missing episode in the historical narrative.  Hafiz's poem's divination and activity in the case of historical factors and its cooperation as a generative factor in the events' formation is one of the wondrous functions of his poem in the historical narrative.

The local historiography of the Qajar period changed under the influence of this period's political and social developments. This study examined three indicators in 6 works of local post-constitutional historiography by introducing them: nationalism (archaism), the reflection of constitutional political events in these works, and lack of overseas attitudes and perspectives. This study aimed to determine the extent to which local post-constitutional histories were influenced by the constitutional movement and writers' positions about this. The data was examined using the library method and descriptive-analytical method. The research results indicated that Bakhtiari history and Evaz Delgosha's history were pro-constitutional and somewhat familiar with the concepts of nationalism and reflected them in the same way. Still, the two anti-constitutional works, Asar-al-Reza and Nesf-e-Jahan History, were disregarding nationalism and constitutional events. Two books of Bandar Abbas and the Persian Gulf and the history of Larestan, which have expressed a neutral position, reflected nationalism. Still, they did not address the constitutional events, and in general, did not have a broad and foreign perspective.

For a long time, the "critical situation" has been spoken in various humanities disciplines. Similar issues have arisen in the History of discipline, and the need for change and reform has been spoken. So, the problem is: Do we now face the crisis in the discipline of History? If we encounter the crisis, it rises in which areas? In response to this question, we tried to explain the critical situation first with a reflection on the crisis concept and its definition, and then examine the state of the crisis in science, particularly the science of History. This article looks at the crisis as a severe and extreme condition that has crippled current science. Analyze the critical situation in History as a discipline; the paper looked at this knowledge as a system or a collection of systems with different components and elements. Naturally, some of this system's components are essential and structural, and others are subordinate and non-structural. The paper finally concludes that although disruption and dysfunction have appeared in all system components, a critical situation has occurred only in some aspects of this situation. Therefore, this field is located in a "crisis path" and has not yet undergone a comprehensive crisis.

Studying the historiography of Iran's neighboring countries, and how they view the shared heritage and history of the past, is a field for scholarly dialogue among thinkers. The present article attempts to consider the focus of their viewpoints on analyzing the approach of Tajikistan scholars to the Samanid as a shared heritage and tries to consider their complementary efforts in contemporary Iranian research. Tajik historians in the Soviet era, providing a platform for ethnic identity, directed the historiography. The same way, emphasizing the identity-building aspect of the Samanid, especially during Amir Ismail Samani, sought a practical model of a "statesman" and "Amir 'Adel." They are vaguely searching for another identity in the Soviet Union, especially among the Turk and Tajik people, who, fortunately, have not yet been at odds with the Iranian identity. Independent historiography seeks to find the positive side of identity in "Amir Ismail himself" and the opposing side in "Uzbek and Uzbekistan". Although this approach has imposed some methodological and content shortcomings on Tajik historians during independence, it continues to pay special attention to Iranian research and its perpetuation and avoid an aggressive approach to Iranian culture.

This study seeks to investigate the effect of evangelism on the imagination of English-speaking Islamic scholars of the Prophet of Islam in the nineteenth and early twentieth centuries. This research tries to answer the question what was the effect of evangelism on the imagination of the Prophet of Islam in the nineteenth and early twentieth centuries? The fact is that there is a close relationship between the hegemony of colonialism and evangelism in the nineteenth and early twentieth centuries, as evangelism aims to create a Suitable thinking space to accept colonialism. At the same time, Islamic countries were a target for colonialism. As a result, evangelism alongside colonialism challenged manifestations of Islam's civilization, and he kept them out of attachment to his civilization and prepared them for Western domination. So this hypothesis is relevant that missionary writers with hostile views tried to portray the Prophet of Islam as a liar and therefore to weaken the foundations of Islamic civilization and to welcome Muslims to Western civilization with its manifestations.