فهرست مطالب ذکرالله محمدی

 The spread of epidemic diseases in Yazd has a long history. The approach of this research to epidemic diseases is based on the report of these diseases in Yazd, based on public and local sources from Timurid era to the end of Safavid era. A cursory look at the sources of these periods shows that the spread of epidemic diseases in Yazd, which had a direct impact on the social and economic life, especially the lower classes of the society, was mostly due to political factors. This research aims to answer the following questions: In the time frame of the present research, what factors have been effective in the spread of epidemic diseases in Yazd? Epidemic diseases have had a greater impact on which social classes from a sociological point of view and what factors have been effective in this impact?

 This research, with a descriptive and analytical approach and based on a library study by referring to first and second hand sources, tries to find out how and why the outbreak of epidemic diseases by examining the reports of these sources. Pay attention to these diseases in Yazd during these periods.

Ethical Considerations: 

In compiling this research, the principles of trustworthiness and honesty in citing the used texts, originality of the source and avoiding bias in referring to the texts or analyzes have been observed.

 The findings show that during the Timurid and later Safavid periods, the spread of epidemic diseases in Yazd had a direct relationship with the political, economic and social situation of that time. Therefore, whenever the internal and external political situation became tense, it played a significant role in the spread of epidemic diseases, and besides that, the members of the society in economic hardships such as famine and bruises or lack of food and Their needs were placed, it has been effective on the spread of epidemic diseases.

 The investigations show that epidemic diseases were more prevalent during the Timurid period in Yazd, which left many human and financial losses, mostly due to many battles and sieges or Due to widespread famines and droughts, it has spread. During this period, most of the lower classes of Yazd society were involved with this disease, but in the Safavid era, all classes of society were affected by this disease.

This article analyzes how the epic concepts of the Shahnameh of Ferdowsi are reflected in the depiction of the power of the Mongols and the Iranians in the Shahnameh of Changizi.The differences and distinctions in the portrayal of the power of these two groups in the Shahnameh of Changizi are presented using analytical and comparative methods. In this method, the descriptions of  the appearance and characteristics of the Mongols and Iranians in the Shahnameh are first discussed and then the differences in the behavior, actions, and use of power between these two groups are analyzed and compared. The results of this analysis show that the Shahnameh of Changizi presents portrays significant differences in the power dynamics between the Mongols and the Iranians. The Mongols are portrayed as a conquering and warlike power, while the Iranians are portrayed as a conservative and traditional power. Furthermore, cultural foundations play an important role in the portrayal of power between these two groups and emphasize the cultural differences in their power dynamics.

Due to the ravages of the Mongol invasion and the long interval of a thousand years, only a few works have remained from the painting of the Seljuk period (590-429 AH).Varqa and Golshah is a romantic poem written by Ayyuqi, a poet of the Ghaznavid period. A manuscript of this verse belonging to the 6th century of the Hijri has been preserved in the Topkapi Museum in Istanbul. The artist of these paintings is Muhammad Khoei, and it seems that the version was drawn somewhere in Azerbaijan in the last years of the 6th century and during the collapse of the Seljuk dynasty (590-429 AH) in Iran. This period of Iran's history coincides with chaos, the formation of Atabaks local governments and endless conflicts. With the death of Sultan Masoud (529-547 AH), the last relatively powerful Sultan of the Seljuk dynasty, Emirs, who had the title of Atabek, emerged as the only influential group in the structure of the Seljuk government. Their first goal was to bring the princes under their tutelage to the throne. Atabak's first goal was to put his prince on the throne. These political conflicts caused chaos in especially the western regions of Iran. This article follows a sociological and historical analysis of the paintings of that poetry book. Since there is no information about the artist of the paintings of Varqa and Gulshah, Muhammad Khoei, the time when these paintings were created should be taken into consideration. This paper seeks to find the intention of the artist and the relationship between the style of the paintings and the historical and social situation of that era. Every artist is influenced by external factors in his life whether he likes it or not, while the artist benefits from the previous arts and the legacy left for him. In this research, the paintings of Varqa and Golshah will be examined with the approach of interpretive sociology and with the help of some principles proposed in the intentional hermeneutic method. Hermeneutics is searching for the understanding of the text, here the paintings are considered as the text. Here, the principles mentioned in Skinner's intentional hermeneutic method are used. According to Skinner, understanding the text involves understanding what meaning they intend to convey and how this meaning is intended to be interpreted. Skinner emphasizes the intention in the text. The intention in the text does not mean only what is in the mind of the agent or the author of the work, but to understand the intention, the actions of the author should be examined in the broader context of life and its specific social conditions. Skinner believes that the main duty of the interpreter is to prove the meaning of the text, and this meaning cannot be obtained by reading the text alone rather, to reach it, you have to go beyond or below the literary level of the text. As a result, knowing the political and social contexts along with knowing the author's intentions in Skinner's methodology can be considered. Skinner's method has three steps: Author's texts and works, Context reconstruction and Understanding the author's ideas. The artist of the paintings was influenced by the Manichaean and Sassanid schools of art, and in addition, he was influenced by the state of society and life, and displayed signs of the social changes of his time. At this time, the Iranian society had chosen the oriental face of the Turks as a symbol of beauty for more than a century. And this issue is clearly seen in Persian literature, especially poetry in these centuries. In addition there are some inconsistencies between the text and the image, which makes it important to analyze the artist's intention for such images. This issue can be examined in two cases. The first is in the images of hand-to-hand battles. While the poet presents an epic description of the battles and the bravery of the heroes of the story, the painter tried to increase the violence of the images by enlarging the bloody scenes. Another inconsistency is about the description of the position of a tribe. The artist has drawn a picture of a city with Iranian characteristics, a picture with details that shows the urban life and various jobs in Iran. From this, we can conclude that although in general, the images are dependent on the text, but the artist has tried to show the appearance of Iranian cities and the violent state of Iranian society. These inconsistencies in the images show the intention of the painter and this has had a great impact on the paintings.

The White Revolution or the King's Revolution was one of the basic plans and plans of the Pahlavi government, which was implemented in the country by Mohammad Reza Pahlavi in 1341 AH. This plan was initially proposed as a social, political and economic revolution, but after it was implemented, due to mismanagement, it did not reach the main goal, which was the growth and production of large-scale agriculture in the country, and it led to the widespread poverty of the villagers. Many organizations and bodies started to work and advertise widely in order to make it operational, and one of these bodies was the General Directorate of Gendarmerie of Iran. This organization played an influential role during the implementation of the land reform program in the villages of Iran and was the only safe support and representative of the government at the level of the country's villages. One of the basic activities that the Gendarmerie carried out during the land reforms was the formation of a stability force and its educational activities at the level of remote villages of Iran. The villages of Bushehr province were also among the areas where the force of sustainability was widely active, and the positive and negative effects of these activities on people's thoughts and opinions in the long term were visible. This research was conducted with the method of qualitative content analysis and historical analysis and based on documentary studies and oral history, and its purpose is to investigate the impact of training programs of the sustainability force on the implementation of the White Revolution programs and especially land reforms in Bushehr province and its villages. The main question of this research is, what effect did the educational plans of the sustainability force have on the implementation of the reform programs of the White Revolution and especially the land reforms in Bushehr? The result of this research shows that this force was able to influence the awareness and understanding of the people of Bushehr villages with the world outside their life.

Undoubtedly, the comprehension of any text, book, or written work necessitates specific scholarly prerequisites, encompassing proficiency in the language, familiarity with the cultural milieu, and an awareness of the historical context surrounding the text's inception and production. Disregarding these contextual conditions renders the comprehension of the text unattainable. This principle is equally applicable to the understanding of sacred texts and divine books, including the Holy Quran. This article endeavors to scrutinize a skepticism regarding Imam Khomeini's stance on Quranic interpretation, asserting a departure from the perspectives of the original and early Shiites. The skeptic posits that contemporary Shiites, particularly religious authorities and the founder of the Islamic Republic, have introduced innovations in Shiite beliefs and doctrines. Furthermore, the skeptic contends that present-day Shiite ideology is a construct stemming from their ideological inclinations and political maneuvers. In this article, employing a descriptive-analytical methodology, an investigation is conducted into the assertions found in Imam Khomeini’s writings to counter the skepticism raised by the critic. The research aims to demonstrate that the foundational tenets of early Shiite beliefs align with contemporary Shiism, considering the general approach of Shiites in interpreting the Quran through the Quran and the principles put forward by the Prophet (pbuh) and Ahl al-Bayt (as) in Quranic interpretation. The study underscores that the essential principles governing the interpretation of the Quran, as well as the qualifications of those eligible for interpretation, have remained unchangeable among Shiite scholars throughout history.

With the conquest of Samarkand by Shibanian Abu al-Khairi (1501 AD) at the same time as the establishment of the Safavid rule, a process began, the result of which was the religious confrontation between Transoxiana and the inner parts of Iran. This development marked the first stage of the political separation of the Transoxiana from Iran, which led to complete separation a few centuries later with the intervention of Russia. In the investigation of the underlying factors of this process, the contribution of the political leaders has often been highlighted, and now the contribution of the scholars and their fatwas in forming this separation should also be considered. The present study, with a descriptive-analytical approach and relying on the data of the sources and the results of the studies, aims to evaluate the social status and base of the scholars in Shibani's rule and to examine the effect of their performance in the political separation of the Transoxiana region from the inner parts of Iran. The results show that the scholars were the focal point of Shibanian's political-military actions by holding important judicial, administrative, and political jobs and having financial resources. They played a key role in reformulating religious concepts such as caliphate, jihad, and Dar al-Harb, as well as issuing a fatwa in giving identity to the Shibani rule and legitimizing those newcomers by the people. In addition to that, the investigation of the performance of Transoxiana Sunni scholars in justifying the Shibanians' military-political efforts against the neighboring rules shows that their actions led to the formalization of the Shibanians' territorial claims and the establishment of the political separation of Transoxiana from Iran

Undoubtedly, the background of the Mongols' attacks on different Territory and their massive massacres has usually associated the name of the Mongols in the minds of the people of the world since the same time (7th century A.H.) with attributes such as violence, cruelty and cruelty of heart. Perhaps this is the reason why sometimes the question arises in people's minds, whether they were characterized by such traits and had such behaviors in their families. By carefully studying and analyzing the sources of that period, it seems that the result was completely different, and in fact, the family had a very high value and prestige in the eyes of the Mongols. The noteworthy point is that according to the reports of sources and original texts, in addition to women, girls as a member of the family institution in Mongol tribes had a special position and dignity in the house and tribe. The main question of the current research is, why are we facing such an interesting phenomenon among those tribes,

With the fall of the long-lasting Safavid government in 1135 AH, Iran was ruled by the Afghans for 8 years. At this time, Iran witnessed internal and external wars. In the meantime, Nadershah Afshar was able to reach the political arena formed a government whose foundation was based on a military structure. Due to Nader Shah's focus on establishing stability and unity of the country, economic issues were neglected in this period. Therefore, the problem of researchers is to examine the economic situation of Iran in this period, which is affected by rare wars. The main question of this research is what effect did Nader Shah's wars have on the economy of the Afshariya period? The current research has analyzed the data with the historical research method and with a descriptive-analytical approach and has examined the results of Nader Shah's wars on the economy of that period in the three dimensions of the tax system, foreign trade and agricultural economy. The results indicate that the tax system in this period has become disordered due to meeting the needs of military campaigns, the accumulation of capital in the coffers and the lack of its injection into the heart of society and classes of people, and it has a negative effect on the military approach of Nader Shah in the regional and extra-regional trade of Iran. put. Also, the agricultural economy had stagnated due to the existence of successive wars, the absence of administrative organizations and the destruction of production forces.

By establishing and renovating the seminary of Qom, Ayatollah Haeri took a profound cultural action to strengthen the religion of Islam and the Ahl al-Bayt school. For 15 years, during the tumultuous period of the Reza Khan's dictatorship, he managed this emerging and holy theological field, enduring the overwhelming problems, well and in a worthy manner. With patience, tolerance, sufficiency and tact, he did his deep scientific and cultural work and trained hardworking and great students who were able to play a distinguished role in the political and social developments of the great and vast country of Iran. Among them were the great Ayatollahs: Seyed Sadr al-Din Sadr, Seyed Mohammad Taqi Khansari, Seyed Mohammad Hojjat, Seyed Mohammad Reza Golpayegani, Sheikh Mohammad Ali Araki, and especially Imam Khomeini. Imam Khomeini who was able to lead the glorious Islamic revolution until the final victory. During the Islamic revolution, the powerful seminary of Qom is considered one of the main factors of its victory.

The Mongols always held celebrations and feasts with special customs and rituals on any occasion. The celebration that was held during the enthronement of the Mongol rulers can be considered one of the most important of festivals. The celebrations of the enthronement of the rulers were very simple at the beginning. By the consolidation of the Mongol Empire and the increase of rulers’ power, more customs and rituals were added to this celebration, but it gradually returned to simplicity. After the establishment of the Ilkhanid dynasty in Iran and despite the influence of Iranian culture, the Mongols followed their own traditional customs in case of enthroning the ruler.The present study is an attempt to describe the nature and circumstance of the enthronement ceremonies during the sovereignty of the Mongols and Ilkhanids. Developments of this important phenomenon is also discussed. The method of this research is descriptive-analytical. The sources of data and information are library and documents.

Poetic historiography has been formed as one of the historiographical forms of the Mongolian period, following the advent of historiography. In this historiography, as its name implies, history is written in order. The poetic historiography provides a lot of information about the reconstruction of some of the historical events of this time and in terms of showing evidence of the revival of the Iranian and the Persian language. Although the Ilkhani and Timurid periods are the most important periods in Iran's poetic historiography, and many epopees have been created in this age, this kind of historiography has been less studied by researchers. The present research seeks to study the ideas of Iranian identity by a descriptive-analytical method in the poem called Daftar Delgosha by Saheb Shabankareh. The results of the research show that, in Saheb Shabankareh's opinion, the history and historical past have played the most important role in the restoration and reconstruction of the Iranian identity in Islamic times. The deep view of the poet towards Ferdowsi and the influence of Shahnameh have led him to repeatedly refer to the characters and heroes of Shahnameh in his poem. Sometimes even his heroes consider themselves superior to the champions of Shahnameh.

In 10th AH/16th AD century, fundamental changes took place in Transoxiana, which changed the political map of this region and neighboring areas for several centuries. The formation of the Shaybanids (Abu al-ḵayrīān) government (907-1007 AH / 1501-1599 AD), which was a new experience of government and was later called Khanate, was the beginning of these changes. They created a government system that lasted for centuries in Transoxiana. Their written sources and those of their neighbors described Shaybanids more with politico-military actions. However, this article seeks to examine the Shaybanids cultural actions, which have received less attention. The present study seeks to answer these questions: What were the cultural activities of the Shaybanids and who carried them out? What place did these measures have in their government? Findings show that Shaybanids khans, along with the rulers and the upper classes of society, took significant measures in educational, scientific, literary, religious and various arts. These actions had an important place and were one of the priorities of their government.
 

Qazvin is one of the important provinces in terms of geography as well as lucrative revenues was always considered by the government during the Qajar period.But these privileges,which should have been spent on the city and welfare of people, was all about filling of the no capacity pockets of princes.among the princes, Abdulsamad Mirza Izaldawla, the brother of king Nasser Addin ,was appointed governor of Qazvin in three periods . The first period coincided with his adolescence, the second period ended with the lack of bread and the revolt of the people against him and the third period which is the main consideration of this paper ,although it does not last more than a year,we traced in the remaining documents of his period and among those documents, it can be seen that rule of Izaldawla was not so justified appearance in Qazvin.  The present study, while examining and explaining of how is the performance of Izaldawla in Qazvin and Alamut region in three mentioned period based on historical documents and texts, looking at recent investigations and researches analyses for the reason of his performance.Therefore the main question of the article will be what interests expedience lies behind the performance of Izadawla, relying on that time documents and also the dissatisfaction in those documents is that both monetary benefits and political interests which played major roles for the reason of his performances. The method of this article is a descriptive and analytical that has been organized with the benefit of unpublished documents of that period well as library resources.

Local histories are one of the most basic forms of Iranian-Islamic historiography that, along with various types of history, help understand the past developments. Among such works is the honorary letter written by Amir Sharaf-Khan Badlisi, dealing with the issue of Kurdistan as the first work of his kind. While Sharaf-Khan deals with Kurds and Kurdistan's problem, most of the region has fallen out of the control of the Iranian governments and has been handed over to the Ottomans. Therefore, the analysis of Sharafkhan's main problem in his Kurdish studies is especially important for the great chapter. In this article, in order to explain his insight and method of historiography in considering the issue of the Kurds and Kurdistan, first a brief about the Ottoman and Safavid policies as a balancing element of the region, then the characteristics of Sharf-Khan's historiography, and finally his method in writing history. This research examines the dimensions and components of Sharaf-khan's historiographical and historiographical thought using historical analysis and the descriptive-analytical method. The results show that Sharafkhan's intellectual system has characteristics such as elitism, sharia-oriented, critical, and at the same time, a praiseworthy approach to the Kurds. Highlighting the Kurds and Kurdistan's role and position, particularly the ruling Kurdish families, in Iran-Ottoman relations, emphasizing the territorial position of Kurdistan, and expressing the characteristics of the Kurdish community are other components of Sharafkhan's historiography.

This article to the comparative study of the historiography method Pigulevskaya Famous writer Russian with Marc Bloch, of the pioneers of the French Annales School of about system of the feudalism. Marc Bloch examined Feudalism in Europe, but Pigulevskaya with a more Marxist viewpoint, noticed the Orient, especially Iran. The question therefore arises as to why Pigulevskaya used the word "feudal" in spite of its difference with the economic structure of Iran? It is hypothesized that she like Marxists with a holistic view her considered the stage of evolution and linear trajectory of Marx's thought to be everywhere in the world, including Iran, and thus generalized it against the Annales School. This paper uses the method of research in historiography description and analysis based examines the dimensions and angles of the subject. Findings show, Marc Bloch, in view of the prevailing thinking over the Annales School, has used the structure and all the evidence in explaining an event, but Pigulevskayaby following Soviet historians, has considered the same economic and Marxist tought infrastructure.

The present article discusses the views of Avatis Mikaelian, known as Sultanzadeh, in relation to the developments of contemporary Iranian history. Sultanzadeh is one of the most famous figures of the communist left thinkers in Iran. His ideas played a major role in the strategy and orientation of the Communist Party of Iran from the beginning of its formation until long after the Second Congress. According to Sultanzadeh, the most important problem in Iran is the economic development. He considered the unity of triple factors as the obstacle to the natural process of growth: imperialism, court and feudalism. The method of this article is descriptive-analytical and the main question is what was the difference between Sultanzadeh's view and that of other communist left activists and Soviet academics on the historical process of contemporary Iran. Sultanzadeh tried to analyze and explain the history of Iran based on the internal and global realities of the country based on Marx's doctrines. Accordingly, his views on Iran's economic development, colonization, the jungle movement, and the rise to power of Reza Shah were obvious deviations from the Soviet Communist Party theorists who considered the process of societies to be linear.

Reza Shahchr('39')s era may be considered a turning point in the situation of the Iranian Jews. With the advent of Reza Shah, the social life of the Jews changed. After the victory of the constitution, according to the principle of equality enshrined in the constitution, all Iranians, regardless of their religion, were equal before the law, and this was an important issue in bringing about change in the layers of Iranian society, especially minorities. With a descriptive-analytical method and based on documents, the present study seeks to answer the question that what effect did Reza Shahchr('39')s reforms and actions have on the social, economic and cultural situation of the Jews? The result of this study shows that Reza Shahchr('39')s actions had positive and negative consequences in the process of modernization for the Jews. Reza Shahchr('39')s actions made it possible to move the classes of the Jewish community from the urban lower to the middle class. During this period, with relative freedom, the economic, social and cultural situation of the Jews changed.

The Iranian identity has been the focus of historians and writers throughout Iran's history as a considerably important topic. The Iranian identity means an emotional attachment and commitment to Iran’s cultural heritage, political heritage, and common ancestry. In the present study, it is attempted to study and investigate the Iranian identity based on the aforementioned definition in the ideas and thoughts of Abū ʿAlī  Miskawayh  in his historiography. The way he adopts his historiography has greatly influenced the development of the horizons of Iranian historiography. Thus, by studying and exploring Masqawi's works one can identify concepts about Iran, Iranian thought, appropriate models of the political system, etc. The present paper, using a descriptive-analytic method, seeks to answer the question: what are the ideas of Iranian identity in the writings of Miskawayh? The results of the research show that in Miskawayh’s thoughts, history and historical past have played the most important role in the revival and reconstruction of the Iranian identity in the Islamic era. By highlighting the Iranian identity, Miskawayh aims to use the institution of Iranian monarchy instead of the caliphate. Indeed, this would give credence to both the Buyid dynasty and the political unity of Iran.

Mongols’invasionof Iran resulted in the spread of insecurity, destruction of civilizational infrastructures, and extreme governmental and administrative flaws as inevitable outcomes of the fall of the caliphate. During this historical period, Sufism,on the one hand, managed to turn into a religious authority for the public to escape the existing social pressures. On the other hand, it became a shelter for the cultural élite in remote places. Some of the factors that persuaded the public to turn to Sufism included the simple life of its representatives, their abiding by and resorting to religious laws and promoting and following them, and complying with government regulations. This trend was welcomed by people and some rulers for two reasons: Sufism granted legitimacy to the structure of dominant power in society and decreased people’s suffering from social calamities. The interest of local rulers and authorities in Sufism played a role in the construction and financial support of Khanqahs (a building for gatherings of a Sufi brotherhood). The rise of this order, alongside its positive spiritual effects, caused some harms as well. It resulted in the escalation of determinism more than ever before. Moreover, the dissemination of Sufism among the public led to its banality, frailty, and decline during later centuries. Following a historical method, this paper investigates the process of spread of Sufism in Iran.

Local historiography has not been considered as a form of historiography in Iran, especially during the Timurid period. Meanwhile, one of the types of local historiography is the poetic historiography, and a kind of poetic history spread during the Timurid period is Shahrashoob. In fact, the townships provide plenty of information about the social and cultural history as well as the characteristics of cities, guilds, etc. in the form of local history. Also, the poetic historiography provides a lot of information about the reconstruction of some of the historical events of his time and in terms of showing evidence of the revival of the Iranian soul and the Persian language. Therefore, the main purpose of the present paper is to provide a sociological analysis of Shahrashoob as a local episode in Timurid times and examine the social and cultural conditions of this age.

Mongol invasion of Iran by insecurity, destroying most of the infrastructure ofcivilization and vacuum left by the fall of the Caliphate was, Sufism reference notonly to escape social pressures Commons promoted A place of refuge areas beyondthe reach of the cultural elit Due to the characteristics of the elders in simplicity,and trust to give general guidanceComply with the law and without burdening thegovernment, the people and government of Sufism was twofold Legitimize thepower structure and social pain relief. The devotion of Governors, and localleaders to Sufism, found in the construction and development of the financialmonasteries. Despite the positive effects of this influx Brtsvf inflict severe damage.Resulting in the displacement and killing of a group of Sufis were It also favorsthe idea of some mystical determinism and rely on God more than ever overcome.And development of folk mysticism leads to banality, the mediocrity and declinein the next century.

This article examines the historiography style of Hamzeh Esfahani, the historian of thefourth century AH. His book is Sanni al-Muluk and al-arz al-Anbia, which was writtento Arabic in 350 AH. There are ten episodes that have been dedicated in several chapterto the history of the kings of Iran, Rome, Greece, the Copts, the Israelites, the Qassani,and Quraysh. The author was heavily patriotic and influenced by Shubia movement,which is very clear in the content of the book. This question arises, what was the basis ofthe insight and method of historiography of Hamzeh Esfahani? The hypothesis is asfollows, his vision is universal and is based on divine appreciation, because it deals withthe history of the various tribes according to divine providence and his methodology isbased on the historiography of the dynasties, which is based on the tradition of Iranianhistoriography. This article with use the method of historical research is based on thedescription and analize, examines the dimensions and angles of the subject gives. Themain findings of the research show, which Hamzeh Esfahani, influenced by SassanidPahlavi texts such as, Xvatai-Namag, as well as with awareness of governments, tribesand various religions, named as the book History of the Prophets and the Kings, So thisway Link and matched between the two and with a clever to draw the attention of thepeople to his book, which is interesting in this regard.

This study explains why Bahram Chobin’s rebellion against the Sassanid Hormizd IV (579-590 AD) has been recorded in the historical texts of the Ilkhanate era in an advisory approach. By referring to Bahram Chobin’s rebellion based on deterrent theory in history, the historians tried to warn the rulers that if they did according to justice and avoid unrighteous behaviors, they could prevent the insurgency of subordinates, politicians and Martials. Although some have criticized Chobin’s rebellion, most of them believed that the reason was unfair and unrighteous behaviors of Sassanid Hormizd; and thereby they urged the Ilkhanate not to repeat such a mistake. Based on a descriptive-analytic method to study the historical texts and some of the literary books of the Ilkhanate era, which are all library resources, the views of historians of this period about Bahram Chobin’s rebellion are examined. The results showed that although most historians were so-called courtiers, by referring to Chobin’s rebellion, they have tried to persuade Ilkhanate to rule according to the principles of justice and sound advices.