پژوهشنامه تمدن ایرانی
پیاپی 2 (زمستان 1397)

Ghazni had a good economic position during the conquest of Ghaznavid dynasty on this city (351-569 A.H). The Interventions and the aggressions which were imposed to this region at the late period of Ghaznavid dynasty weakened the economic bases of Ghazni before attachment to Ghurid dynasty as a war-torn city. However, much of the economic factors continued to work during Ghurid dynasty conquest on this city. This research attempts to explain the economic condition of Ghazni during Ghurid dynasty conquest on this region which is based on library’s resource with descriptive-analytic method. The findings show that the economic condition could not return to its previous boom, so it is regressed during short-term domination of Ghurid since Ghazni had poor economic condition before attachment to that dynasty and there were military and political conflicts as well as negative view of Ghurid rulers about this city.

In the Qajar period, before the establishment of the Dar-al-fonoun, the traditional method of medicine was used for people. There was no special school for studying medicine, and everyone without any obstacle was able, after obtaining brief information in medicine, call himself a physician and treat patients. Methods of treatment and prescription in most parts of Iran have often been based on experience and traditional medicine. This research attempts to answer the following questions by historical method How was the health status and contagious diseases of Iran during the Qajar period? What are the practices of medicine and the treatment of diseases in the traditional field before the foundation of Dar-al-fonoun? The findings of this research indicate that during this period, the inappropriate health status of the community and the lack of attention of the people to the observance of health principles, led to the outbreak of serious illnesses among them. Since the dominant method of medicine in the Qajar era was traditional medicine, the medics based on traditional methods such as quadruple dispositions, the use of herbal medicines and boils, cupping, checking pulse, and so on. ... examined and treated the patients, in this article we will examine these methods of treatment.

Panchatantra is a book that was written in the first era of the Abbasid caliphate and at the time of the emergence of the translation movement, Ibn Moghaffa` translated it from Pahlavi to Arabic. In this book, the moral advices of the ancient age are expressed in the form of allegory and in animal language. Thus, the translation of this work was one of the most striking manifestations of cultural exchange between Iranians and Arabs in the golden age of Islamic civilization. Ibn Moghaffa` also tried with quoting these stories to advise the Abbasid and encourage them to learn because some of the stories of this valuable work were like a number of social and political events of that era, so it is interesting by this point. The present paper uses a historical research methodology based on description and analysis and also by authoritative resources investigates the dimensions and angles of this issue. The main findings of study show the educational and ethical advices of  Panchatantra were somehow related with the atmosphere of the Abbasid era community, as we can see some samples of them like the Caliph`s Collision with the ministers or rulers` encounter with people and other parts of the society.

One of the important issues of the Safavid era is the religious policy of Shah Isma'il II(984-985).Ismail II's approach to the Shia religion has led to consider him Sunni by many scholars.The present study criticizes the hypothesis that based Ismail II's religious policy on his true belief in Sunni religion and Suggests another theories, Like the Psychological problems of Isma'il II due to long years of bondage, the weak position of the Shiite scholars and Qizilbashs by Ismail II,and Ismail II's international policies, about the cause of Ismail II's religious policy and his approach to Shiism.These factors,each with their own share, caused Ismail II to adopt a religious policy that was inconsistent with the realities of Safavid era government and society.The issue of this research is to study Shah Iamail II`s approach to Shia religion. The aim of this research is to state the bases and reasons of Ismail II`s approach to Shia and unveiling less seen aspects of his religious policy. The research method is descriptive-analytic and use of library studies.

Throughout  the history, most of the poets and writers have praised the kings and courtiers, but some of them, in their writings, have advised the rulers on ways of governance and good behavior with people and people around them.Ghaem Magham is a politician that scholars consider him a capable poet and writer, and historians know him as an influential politician in one of the most sensitive historical periods.The purpose of this paper is to illustrate aspects of his classic ideas, and the researcher seeks to answer the question of what reflects the thoughts of classicism in the works of Ghaem Magham Farahani? This research uses the "descriptive-analytical" approach of the "historical description" method to describe the political and social status of Ghaem Magham and uses the method of "content analysis" of some of his writings (Monshaat, poetry book, Jalayernameh) to refer to literary values and the classicism aspects of these works. Furthermore, there has been ‘comparative study’ between some samples of Ghaem Magham`s poetry and prose and some scholars` works (some of them the old ones and some of them the contemporary ones) and  his thoughts have been analyzed.It is assumed that since Iran was attacked by Russia, Ghaem Magham paid special attention to the mythological literature of Iran, especially the Shahnameh.The results of this survey show that Ghaem Magham`s writings which are affected by his presence in politics atmosphere, are useful for writing the history of that era. He is one of the first Persian writers of the contemporary era that classicism can be found in his writings.

In Iran, there are a few people who have not heard Bozorgmehr’s name. Most people consider him to be the masterpiece of science and wisdom of his time and the minister of the Khosrow Anoshirvan Sassanid.But in the scientific circles, it is still debatable whether Bozorgmehr has a historical existence or not. Some consider  Bozorgmehr as a myth and an imaginative character.Others consider him the to be  Borzuyeh, the famous physician of Khosrow Anushirvan, and ultimately the last group count Bozorgmehr as a true person.This research intends to investigate the origin of these differences through a descriptive-analytical method, and examine the views and stories surrounding him, and then investigate the works related to him. The aim of this research is to have a role _even an inconsiderable one_ to introduce Bozorgmehr`s real life and clear the ambiguity dust from his character. The findings of this research can be used in academic assemblies and cultural organizations.