مجله تاریخ نگری و تاریخ نگاری
سال سی و یکم شماره 27 (بهار و تابستان 1400)

The oldest historical accounts of early Islam and the first century AH are non-Islamic and non-Arabic sources in various languages, and one of these sources is the final section of the book Rish Melle by John Bār Penkāye in Eastern Syriac. In this text, some information about disagreements among Christians, the attitude of Christians especially Eastern Christians (Nestorians) toward the Arab conquests, some of the oldest beliefs of the Arabs, as well as some of the events of the Second Fitna and Muslim figures who played a role in it, especially in  Jazīrah, were expressed. But perhaps the most interesting aspect of this work is that it places all of these events within an eschatology scheme, which of course has been the dominant attitude among all Christians, as well as perhaps Muslims. The present paper analyzes this text in relation to early Islamic history and milieu and, where necessary, compares them with accounts from Islamic sources. The Information contained in Rish Melle about the events in Jazīrah is of special value. In general, although Bār Penkāye's chronology is sparse and sometimes inaccurate, it sheds new light on understanding the early Islamic milieu. More importantly, like many Christians, Bār Penkāye considers the Arab conquest a consequence of sinfulness among Christians and of course a temporary event that is the zenith of calamities befallen on people at the end of the world, which will eventually culminate in the second coming of Christ.

Identifying the position and place of "self and otherness" to characterize the continuation of the process of "Iranian-Islamic" identity in the thought of Nāmī Isfahani, historian of the Zandi era and the ideas influenced by it on his attitude in the reflection of narrations, is the subject of the present study in Gitisha.Due to the descriptive-analytical nature of the research, in this article, an attempt was made to introduce, study and investigate Giti Gosha through a conceptual and methodical understanding of its reports, to acknowledge the fundamental aspects of the political, religious and social life of this period of Iranian history. Isfahani's view on the subject of "insider and other", its reflection in the content and method of his historiography were closely examined. The research findings indicate that in Gitigsha, Karim Khan's eternal power, devotion to the Safavid dynasty and Iranian identity as defining and identifying elements of "self" have been the focus of Isfahani's letter and other issues are just a reflection of this idea. Also, since the thought, insight, language and concepts of historiography and historiography (epistemology) and the beliefs of " self and otherness ", the Isfahani name has shown itself well in the history of Gitigsha as a mirror, On the other hand, he says that he has considered three types of them in another way: "religious, political, cross-border" and accuses all of them of interfering in the internal affairs of Iran.

Beginning in the West after the development of methodology and theoretical results in history, scientific historiography promoted the insights and methods of historians. It established new principles for the history of research. Inspired by these developments, contemporary Iranian historians also created new scientific frameworks, including Seyed Jafar Shahidi. Despite his theological and traditional origins, he benefited from the recent achievements of history in the fields of research on Islamic history and the life history of Shiite Imams. The present study mainly aims to study and explain the principles of historiography in Shahidi’s works to find the components of his historiography and answer whether they can be considered methodological and scientific. As a Muslim and Shiite historiographer, Shahidi believes to be influenced by social changes and responding to personal concerns and modern needs. Away from clutter, delusions, and excesses, these efforts have led to a kind of “religious historiography” aimed at strengthening and promoting religion and morality. Shahidi’s historiography has important methodological components such as the scientific and critical modification of narratives, the attempt to historically and methodologically explain some ideological ideas, the relative use of approaches and foundations of other sciences to provide comprehensive analysis and critique of the views of some Muslim or Orientalist writers. Shahidi tried to apply the aforementioned principles scientifically and methodologically as a literary historiographer, with expressive literature based on interrogative dialogue with historical subjects. However, in some respects, he does not go beyond traditional descriptions and has a strong religious influence; he may be considered a “neocentrist” historiographer.

There are simple answers based on the author's own statements about the reason for writing the book of Tohfato al-Alam, which its subject is a description of Shah Sultan Hussein Safavid. The claim of this research is that the writing of Tohfato al-Alam is related to the crises that the Safavid government was facing at that time. This article seeks to clarify why Tohfato al-Alam was written in that historical and social situation by using critical discourse analysis. The crisis that had engulfed the Safavid rule at that time led Fenderski to present the Shah with a linguistic order as the central signifier around which other forces move and to see the imperfections and weaknesses of the Shah invisible, and instead of the forces around him to emerge. Know crises and weaknesses are effective and to blame. In the discourse of Tohfato al-Alam, the Shah, with his full personality, seeks to train other forces in order to organize the government and society.

Abū ǰaᶜfar muḥammad ibn Ḥabīb Baḡdādī, a prolific writer and historian of the third century AH, has been attributed more than thirty-seven works, of which only eleven are available. Of these works, eight are in the category of historical works and three are in the category of books of literature and vocabulary. It has been attempted in this article to present a new typology of Ibn Habib's historical writings. By analyzing the themes and content of Ibn Ḥabīb 's surviving historical works, they can be classified into two major types of multiplegraphy and Monography (tribegraphy, mothergraphy and nomengraphy). al-muḥabbar is a multiplegraphy that is a combination of different types of historiography under 175 titles has various content in sīra, biographies of ṣahāba, genealogy, women status, history of the Caliphs, manāqib and maṭālib figures and information on Arab customs; but al-munammaq fī aḳbār-i qurayš and ummahāt-u al-nabī is an instance of monography which can also be termed as »tribegraphy« and » Mothergraphy «. Other works of ibn ḥabīb such as asmāᵓu al-muḡtālīn min al-ašrāf fī al-ǰāhilīya wa al-islām, asmāᵓu man qutila min alššuᶜarāᵓ and muk̠talif-u al-qabāᵓil wa muᵓtalifuhā which are among Ibn ḥabīb's innovations and are of the monograph type, can be categorized as nomengraphy.

According to the definitions of experts, the place of written memoirs is among the primary and important news sources in historiography. The historical study of the formation process and its development in the history of Iran is proof of this claim. This research is an analytical approach and methodological approach about the relationship between memoir and reality and a convincing answer to the question of the validity of memoirs in the form of "autobiography" to what extent is valid for use in historiographical research. One of the results of this research is the verification of narrations of memoir texts based on other documentary sources as well as validation based on the pattern of "frequency of narration" about an event. In addition, based on the immeasurable sides of these memoirs, such as the difficulty of perspective and the unique position of the narrator in the narrative, in the second approach, these memoirs can be considered as works for identifying their narrators as influential people in historical events.

Psychology as a discipline concerned with human behavior can provide history researchers with new perspectives to reread the past. No knowledge is capable of recognizing all aspects of human life by itself.Two interdisciplinary approaches, namely historical psychology and psychological history, or psychohistory, were developed through the connection of history and psychology. In psychological history, historians endeavor to apply psychological theories and methods to analyze historical phenomena in the same way that psychologists benefit from historical approaches to explain human behavior in historical psychology. The interaction between psychological and biological explanations and the advances in neurosciences, paved the way for presenting a new approach in history, i.e., neurohistory, which introduced the brain as the focus of history narration by foregrounding the evolution theory.By describing the historical process of the history-psychology association, emphasizing psychological history, and accentuating the application of psychology and its pertained knowledge, i.e., biology, the author attempts to introduce a new attitude toward explaining human behavior and analyzing historical events rarely known in Iran. It is possible to set forth the evolution development in relation to human behavior besides physical structures. Both the human body and psyche have been developed in a single historical process.

During the constitutional period, new communication tools appeared in the Iranian press. Following the Political open space of the constitutional period; caricatures were one of the tools that were used in some newspapers and publications to criticize the political and social conditions of the society. The Azerbaijan newspaper was one of these newspapers at the Azerbaijan state that used caricatures alongside the political, social, and economic articles as a novel and efficient way of conveying criticism. The use of this new tool, in addition, to attracting the audience, successfully reflected the image of the political, social, and economic problems that were inflicted on the poor strata of the society as well. The caricatures of Azerbaijan newspaper covered different topics such as the interference of foreign countries in the internal affairs of Iran, unjust actions of the rulers with the poor people, and a new concept such as freedom and the constitution. This paper uses the content analysis method, historical insight from thoughts, approaches, outcomes, and impacts of the Azerbaijan newspaper and its caricatures on the Iranian society and the Azerbaijan state during the constitutional period. Furthermore, it is for the first time that caricatures of the Azerbaijan newspaper have been chosen as the subject of an independent study.

Nowruz, one of the ancient, central and glorious Iranian holidays that was even practiced in the Islamic era, is reflected in the works of famous authors so that they have composed specific books called Nowruznameh. This article, using a descriptive-analytical method, attempted to study the genesis, development, language, structure, content, dispersion and other issues pertained to these works up to the 9th century A.H. The main question concerns the contributing factors and drives of writing Nowruznameh as well as the expansion and appeal of such works. The results suggest that the composition of Nowruznameh began in the second century A.H. but it reached its zenith in the third and fourth centuries A.H. Nowruznamehs have a fluent and simple language and the most frequently discussed topics in these works include the rituals and traditions of Iranian kings in observing Nowruz, the development of a calendar based on Iranian Nowruz, the resolution of the inconsistency in the time of collecting taxes, and tolls, the rationales behind Iranian festivals, Nowruz poems, and customs, the consequences of Nowruz being designated to a certain day of the week, and discussion of the jurisprudential rules of Nowruz.The primary motivation of Nowruznameh authors was their literary interests and tendencies, and their efforts to sustain and revive Iranian culture and civilization in the Arab-Islamic era on the other. Of the seventeen Nowruznamehs whose names have been recorded in various sources, only five works are available

Although Hazin Lahiji is known as a poet, part of his fame comes from his history books. Between his various books, there is two books in the field of history that reveal his approach in this field. So many researches have been done on Hazin Lahiji's literary character or other aspects of his life, but no research has been done on his historical insights. This article intends to examine the historiography And historical Perspective of Hazin Lahiji in order to find out in which intellectual frameworks Hazin Lahiji has addressed the history and authored his work. The results of this article show that Hazin was in line with the historiography of his time in characteristics such as lessoning from the past, fatalism, ethics and patriotism and wrote his history in these intellectual frameworks. In these features, he used the heritage of Iranian historiography. But in characteristics such as being outside the formal framework, having a specific idea, having a critical approach and writing the history of the people, he was outside the dominant paradigm. His comprehensiveness in various sciences was influential in this matter.

Mohammad Shafi Tehrani, Indian born from an Iranian origin, has written the book Meraat al-Sadiqin from 1729 to 1746, in four sections with the aim of presenting the history of the Timurids of India. A separate section of it, was published in the history of Afshari under the title of Nadernameh and Meraat E-Varedat. In this article, an attempt was made to express in a descriptive-analytical method, with the help of library resources to show how the Nadernameh and the Meraat E-Varedat can be the same as the Meraat al-Sadiqin. What are the reasons for the similarities and differences between Mohammad Shafi's historiography and the Iranian historiographical tradition? What issues were involved in choosing the type of historiography he used? This study shows that both works, due to the similarity of the writing method and thematic relationship and Tehrani reference to the general name of the work in both versions that have been neglected by the editors, is the same part of a single work entitled Meraat al-Sadeqin. Despite the continuation of the Iranian historiographical tradition in Merat al-Sadiqin and to some extent the tendency towards tolerance and open-mindedness, distance from Iran, familiarity with Persian literature and interaction with Iranian writers living in India, accessing to and influence from Iranian sources, his time and place in narrating history, being influenced by the Indian intellectual atmosphere and having Sufi beliefs and the prevalence of this kind of attitude in Tehrani’s thought determine the type of orientation in his method of historiography.

The connection of history with the “now” has been emphasized in various theories, especially in recent times. Accordingly, just as the past affects the present, so can the present affect our understanding of the past. In history, especially from the point of view of the subaltern and the oppressed, the situation is not a special and exceptional situation rather than it is a permanent rule throughout history. In his works, especially in his theses on history, Walter Benjamin refers to the continuation of the historical situation of the suffering and while emphasizing the most objective aspects of the suffering of the oppressed in history, thinks on the possibility of liberation from the status quo based on the emergence of the Messianic moment. This aspect of Benjamin's thought has been highlighted in various overt and covert later approaches such as Subaltern history, postcolonial studies, and alternatve history, and has been the source of new reflections on the approach to history. One of the most prominent aspects of Benjamin's view is the critique of the idea of ​​progress in history which in his view is derived from the philosophy of the conquerors of history. However, the situation of the defeated in history is a sign of their continued suffering.