علی ناظمیان فرد

The Islamic conquest in Iran and the encounter between the Arab and Iranian cultures, after a period of conflict, opened the way to convergence and interaction, and in the shadow of interaction and mutual influence, some of the cultural elements of the Iranian people were absorbed among the Arab people, and the Iranians also adapted some elements from the Arabs. One of the aspects of this interaction was food, which the present article tries to investigate in a historical way by describing and analyzing the data collected from library sources. The findings of this research show that the Arabs were greatly influenced by the Iranians through different types of food and customs; meanwhile, after accepting Islam and leaving aside some of the foods and drinks that were forbidden in the new religion, Iranians also adopted some of the Islamic food culture.

Mohammad Ebrahim Bastani Parizi (1304-1393) is one of the most famous Iranian scholars who, with his unique style, has succeeded in creating many works in the field of historical studies.  Although he did not follow the usual academic style in these works, he combined history with auxiliary sciences; But in the contents of his various works, one can find - explicitly or implicitly - things that stem from his theoretical reflections and the foundations of his historical thought. In his opinion, what are the existential components of history and what is their role in historical studies? In his ontology, the three elements of time, place and actors are the basic structures that create the formation of history. The nature of these elements and their correlation in the creation of historical events are the main axes which are in the focus of this research. The findings of the current study, which is based on a descriptive-analytical method, show that- in Bastani Parizi thought- although space can act as a factor for the identification and determination of actors, and provides the basis for their success and failure, ignoring the element of time can drive back the action of actors and its geographical context, from the historical arena to the mythical realm

Facing Western new civilization had great influences on the intellectual and cultural developments of Iranian society, including the views and opinions of intellectuals of the Qajar period. Their negative or underestimating approaches towards the scientific and cultural background of Iran in the Islamic duration can be considered as one of the most important of these influences. The negation or weakening of cultural identity that is one of the consequences of this approach emphasizes the importance of addressing how the West influences this area. Using a descriptive and analytical method and citing written works left by intellectuals such as Akhundzadeh, Kermani, and Talibov this research intends to answer the question as: "How did the facing with the West have a negative effect on the viewpoints of the intellectuals of this period? ” The findings of the present study indicate that the deviant view of intellectuals towards the West as well as their being influenced by some of its intellectual and cultural foundations such as modern science, Western Orientalists' opinions, and archaism has played the most important role in this regard.

Palm cultivation and date production were considered as the main occupations of farmers and gardeners of the tropical regions of Fars Province during the early Islamic centuries. The present study was conducted from the perspective of historical geography based on human interaction with its surroundings. Therefore, palm cultivation, date production, and various areas depending on palm-related livelihoods were studied in Fars Province during the mentioned period. This research was a descriptive-analytical study performed by referring to library resources and conducting a field study in some areas of the province cultivating palm trees with palm irrigation structures. In the early Islamic centuries, various regions of the province were regarded as tropical regions where palm trees were of great importance. Some references have considered this province, especially Khark Island, as the origin of all palm trees in the world. Persian books have reported “palm” under the name of “khormabon,” but the southern Iranian people have used to call palm trees “Mokh”, “Mogh”, and “Mog”, which are some words rooted in the Pahlavi language. Resistance against drought, adaptation to warm climate, and high fruiting rate are the important natural features of this tree. Historical and geographical sources, as well as the remaining old palm gardens, suggested interaction of people living in Fars Province with their surrounding geography and their attempts to establish many palm gardens. In old Fars Province, there were settlements called “Moghistan”, “Mokhdan”, and “Moghdan”, indicating that people planted palm trees and had palm gardens. Moreover, the rise of gardens in this region mainly meant that palm trees were planted here as well.In the tropical regions of Fars Province, people used all parts of a palm tree in their lives. In fact, many of the livelihood patterns of people in this area were taken from the palm tree. Palm played an important role in the architecture of houses as the trunk of this tree was used in their ceilings. In some places, people built their houses with the foliage of this tree. In the tropical regions of Fars Province, the word “pish” (or pesh) meaning palm leaf was adopted from Pahlavi language. Palm leaves had an important impact on the emergence of handicrafts and supplies needed in the people’s lives in this area. Brooms, fans, ropes, and various containers were among the items made with palm leaves. A variety of instruments made from palm leaves indicated the vast extent of its use and its important role in the people’s lives in the tropical lands of Fars Province. This reflected people's creativity in using a natural phenomenon like a palm tree and making widely used tools from its leaves, thus indicating their interaction with the natural phenomena around them.Dates are the main product of palm trees. “Khorma” (Persian word for date) is again a Pahlavi word. Dates and fresh dates (Rotab) were important products produced in the tropical regions of the province. Since this region was always threatened by drought, dates played an important role in providing food for people due to their abundant energy and long durability. In some periods, they were considered as the only fruit for people. Their pureness and sweetness led to their abundant use in nutrition. Different products, such as date honey and date syrup, were produced from dates. Dates were widely used with dairy and Tahini. They were also used to make different dishes, sweets, and Halva, which were among the common traditional foods of the province. They were of medical importance and used as medicine for treating some diseases as well.Dates were important economically and were among the main export items of the tropical regions in this province and a source of income for a number of people. During the years of famine and pest attack, dates  were imported from Basra and Bahrain to be used in the province. Due to trade relations, dates were also exported from the Persian Gulf countries to India and China where such palm trees were not planted.One of the important effects of palm trees on the people’s lives in the tropical regions of Fars Province was coinage of a large number of words and terms related to them, indicating that palm trees had more influence on the lexical richness of literature and culture of this land compared to any other trees. The importance of palm trees led to preservation of many of these words in the folklore and traditions of these people throughout history. Therefore, it could be said that palm tree was the most important tropical tree in Fars Province and date was the major tree crop in this region.

One of the forgotten issues in the context of the distortions of the Karbala incident is the influence of visual elements on the continuation and strengthening of this trend. These distortions, which appeared in the reports of the book "Rawdat al-Shuhada", influenced by the previous works, to a large extent in a consolidated form, continued extensively in the Marathi courts during the Qajar period with the advent of lithography and ease of publishing the book. One of the capabilities of lithography was the use of in-text illustrations related to events (translation of written discourse into visual discourse).The purpose of the present study, relying on descriptive-analytical method, is to answer the question that Mirza Aliqoli Khoi's illustrations of Qasem Ibn Al-Hassan (AS) with the sons of Azraq Shami, in Toofan Al-Baka, Mourning Code and Asrar Al-Shahadeh, as a visual discourse And to what extent have they contributed to the continuation and strengthening of this distorted report? Findings indicate that the images (text) while influencing the existing pretexts and especially the shrine of the martyrs, has spread this distorted report, so that this trend can be influenced by the norms and beliefs of society and artistic authority, to Creating an epic image of Qasim (AS) as well as showing the power of illustration in relative contrast with other types of Karbala memorial ceremonies.

In the production of any work of art, illustrators are undoubtedly influenced by a set of pre-texts and paratexts, which often appear in the text (image) for a variety of reasons with a variable effect factor, as such trend is examined in the Qajar period (simultaneously with the arrival of the lithography industry). During this time, many books were illustrated, during which Tufan al-Boka' was reprinted several times due to the growing popularity of the audience. Relying on the descriptive-analytical method, the main question raised is the extent to which Mirza Ali-Qoli Xu’i (Activity period 1847-1855), as one of the first artists known in the field of illustration of lithographic books, was influenced by the norms of the society in the creation of the Karbala Ashqis Qisas Majlis by Mukhtar in Tufan al-Boka'. The findings from the study of individual versions of Tufan al-Boka' by Xu’i (7 lithographic versions: 1849, 1852, 1854, 1856a, 1856b, Dateless a, Dateless b) indicate that regarding the existing pretexts of this event as a written discourse (base: Early Century Sources, contemporary: Tufan al-Boka'), they considered the nature of three norms (judicial: corporal punishment, military: military cover and tools, political: court iconography), and were distributed and welcomed using the image, as a dynamic media, seeking to connect the audience more with this event with a special attitude and analyzable based on the theory of reflection and shaping - first by showing everyday topics and then, while visually replacing Fath Ali Shah with Mukhtar, he intended to gain relative acceptance for the ruling power. In the production of any work of art, illustrators are undoubtedly influenced by a set of pre-texts and paratexts, which often appear in the text (image) for a variety of reasons with a variable effect factor, as such trend is examined in the Qajar period (simultaneously with the arrival of the lithography industry). During this time, many books were illustrated, during which Tufan al-Boka' was reprinted several times due to the growing popularity of the audience. Relying on the descriptive-analytical method, the main question raised is the extent to which Mirza Ali-Qoli Xu’i (Activity period 1847-1855), as one of the first artists known in the field of illustration of lithographic books, was influenced by the norms of the society in the creation of the Karbala Ashqis Qisas Majlis by Mukhtar in Tufan al-Boka'. The findings from the study of individual versions of Tufan al-Boka' by Xu’i (7 lithographic versions: 1849, 1852, 1854, 1856a, 1856b, Dateless a, Dateless b) indicate that regarding the existing pretexts of this event as a written discourse (base: Early Century Sources, contemporary: Tufan al-Boka'), they considered the nature of three norms (judicial: corporal punishment, military: military cover and tools, political: court iconography), and were distributed and welcomed using the image, as a dynamic media, seeking to connect the audience more with this event with a special attitude and analyzable based on the theory of reflection and shaping - ...

Mohammad Ibrahim Bastani Parizi (1304-1393) is one of the few researchers who has a special and unique style in the field of historical studies. In this style, reliance on the auxiliary sciences of history has a prominent aspect. Although he has accepted the independent status of history as a scientific discipline and has been teaching and researching in this field for many years,what is the secret of history's need for auxiliary sciences and neglect of them has caused Which defect counts? The findings of the present research which is based on qualitative method and descriptive-analytic approach show that Bastani Parizi, believing in the consumer nature of history as a field of knowledge, contains that the contribution of these auxiliary fields of knowledge will throw light on the hidden corners of the past and put them on the brightarena of clarification and better understanding.The findings of the present research which is based on qualitative method and descriptive-analytic approach show that Bastani Parizi, believing in the consumer nature of history as a field of knowledge, contains that the contribution of these auxiliary fields of knowledge will throw light on the hidden corners of the past and put them on the brightarena of clarification and better understanding.

In the last decade of Qajar rule, due to the presence of Ottoman citizens and the extensive transfer of citizenship from Shahbandari to Kurdistan, it was considered as one of the most insecure provinces in Iran. In fact, the decisive support of the Ottoman government from its citizens and the problems brought about by them led to a situation in which even the commissions held for the settlement of border issues between the two countries in Kurdistan region, addressed the issue of citizen and it was accounted as commonplace issue at all meetings of the commission. But on the 15rd muharram in 1332/14 december 1913, Kurdistan official departments and its headquarters were attacked and looted simultaneously by some groups of people. Despite the wide presence of Ottoman citizens in the neighborhoods, the looted offices and houses, and its confirmation in local reports, the Ottoman government denied its citizens involvement in the incident and called looters Iranians. Regarding the above mentioned discussions, the question arise that what were the basic grounds and subsequent consequences of the attack on the Kurdistan government departments? The present article attempt to use the descriptive-analytical method and two research modes in the social history approach, namely, "techniques for enhancing the example quotation (resorting to certification of specialists)"and “comparable cases comparison”, to analyze the incident and the groups participating therein by drawing on the documents of the State Department (300 pages file) and the Organization of documents.

With the advent of the lithography industry in Iran during the Qajar era, a host of books were published. In this period, the addition of illustrations related to the contents was one of the needs of publishers. This paper tries to investigate the level of correspondence between paintings of arch angels (Raphael, Michael, Gabriel and Azrael) in the lithographic print of the book “Ajib al-Makhlough wa Gharāeb al-Mojoudāt” (1264 AH version) and Quranic verses and Islamic traditions using a descriptive-analytical method. The findings suggest that the illustrator of this book, Aligholi Khoei, has drawn the figures of these angels for their visual beauty inspired by artistic learning one the one hand and for adaptation with Quranic verses and sources of narratives from a religious approach on the other, though in some cases they are influenced by social norms and beliefs. However, the analytical review of illustrations based on existing reports demonstrates that Khoei is largely influenced by Islamic traditions so that religiously inspired illustrations cannot be considered as the only source of artistic imagination.

According to thereligious narratives, Jinn is an immaterial creature that which occupies a lower position and to its inorganic intelligence and existence in the hierarchy of the  universe,  than humans and higher than animals. According to theIslamic narratives, a group of Jinns believed to the Holy Prophet (PBUH) after his revelation (Bi’that) and became Muslim. After the death of the Holy Prophet (PBUH), they followed the Imams (PBUt) and when necessary, expressed their readiness to sacrifice. Reports on the presence of a group of them in Karbala to support Imam Hussain (PBUH) can be considered as an example the meeting of a  A group of Jinns with Imam Hussain (PBUH) in Karbala is a topic that was of interest to illustrators and artists of Qajar era and led to creation of some images in this area. Through  method and content analysis of images, this present article seeks to answer the question that to what extent the images in Toofan-al-Bokae lithography in Naseri era (regardless of histirical reliability/lack of reliability) (1264-1313 AH) are consistent with Islamic narratives.we  also try  resolves some ambiguities regarding the presence of Za’far.

The fourth century AH is the beginning of Sadat families’ formation in Iran. Hosayni Hamzavi's family was one of those families whose first central core was formed in Qom. This Shiite family played important roles in various fields in Seljuq era. These roles were based on a certain political and social context and were consequences of Sadats’ noble status in cities of Iran, specifically Qom. The aim of this paper, which is designed by descriptive-analytical method, is to review those fields and present an account of that family’s situations and successes. The findings of the study indicate that Hamzavi family, which had gained a noble social and political position before Seljuq era, promoted its status during this period. Prominent figures of this family, by obtaining official positions like Sadats’ niqabat and rulership of cities, acted as intermediaries between the sovereigns, Sadat and the Shiites. In the cultural arena, several jurists and traditionists emerged from Hosayni Hamzavi family and propagated Shiite teachings and beliefs. They established schools and libraries, trained disciples, supported Shiite writers and by taking a tolerating and condoning approach, gained also respect of non-Shiites.

Baghdad, the Abbasid Capital, which contained some factions became the field for struggle between Shiites and Sunnis. These controversies did not limited to cultural domains and centers, and spread gradually to social scenes and disturbed the civil peace. It is right that there has been struggle and conflict among the Islamic factions during the history, but in this era, the struggle between the Shiite and Sunnis became more violent than ever before. The present study-which is based on a descriptive and analytical approach through the qualitative method with – was aimed to clarify backgrounds and factors which acted in rebating and intensifying the struggles between the Shiite and Sunnis which in turn determine and explain such initiatives.

Sassanid kings' advices were so valuable and rich that they were used practically in various political, social, religious, cultural and educational dimensions in the Sassanid period. Moreover, the advices were also considered in various dimensions by different groups of people such as: rulers, ministers and advice authors in Iran in Islamic period. Onsor ol mali is one of the advice authors in Iran in Islamic period who was also considered from ruler's group. Onsor ol mali's educational votes in Qabous-Nameh represent that he has been influenced by various sources in compiling them. The main question ofpresent writing is whether the Sassanid kings' pieces of advice can be considered as one of the main sources of Onsorolmali in compiling Onsorolmali? In researches accomplished on Qabous-Nameh and Onsorol mali educational votes origin, it hasn't been considered the effect of Sassanid kings' advices on Onsorol mali educational votes. The writing aims to analyze the effect of Sassanid kings' advices on Onsorolmali educational votes inQabous-Nameh which has been accomplished using librarian sources in historical method by describing, analyzing and comparing data.

Islamic Middle Ages can be considered as an era of mosque edifying activities. By passing the Islamic conquests era renowned by the Ghazi (warriors) and the Mujahedeen, the Ulema consolidated the scientific and theoretical foundations of the Islamic civilization. Hence, the religious achievements of Muslims in the conqueror period and the intellectual needs of the Islamic society caused the post-conqueror period to be accompanied by the scientific dynamics of Muslim scientists and scholars. Holding scientific circles and the presence of the Qariyan, theologians, commentators, and jurists in the mosques illustrate the dynamism and development of this religious and educational institution at this time of Islamic history. The main question that this article tries to address is that what was the role of the educational functions of the Samanid mosques, and what was the role of scholars in the development of religious sciences in the Islamic world under the domination of this ruling dynasty. The findings of this research, which are based on qualitative and descriptive-analytic approach, show that the religious policy of the Samanid emirs, in line with the Abbasid caliphs, was effective in the development of religious sciences in Khorasan and Transaxiana. On the other hand, the efforts of the scholars of the Samanid realm to hold educational sessions and teach religious sciences in mosques led to attracting scholars from all over the Muslim world to Khorasan and Transaxiana, with the aim of obtaining knowledge from them. Keywords: Samanids, Mosques, Ulama, Religious sciences, Islamic world

The government of Imam Ali as a lasting example of desirable economic system in the Islamic history will provide appropriate approaches for today’s economic mangers. Economic security as one of the main objectives of the economic system of Islam is also considered as one of the main functions of governments, and it’s most important indicator is reducing corruption via using qualified and faithful governors. The main question that this paper tries to answer it is to what extent the governors of Imam Ali played a role in economic security of the government? The findings are based on descriptive-analytical method and relies on statistical data, and, in contrary to the popular opinion, shows that most of governors of that Imam, with varying degrees of loyalty to the ideals of the Imam, played their roles in the economic security, and only thirteen percent of them betrayed and were punished accordingly.

An Imaginary dialogue with political and social themes is one of the critical features of Qajarian press which have been utilized by the intellectuals and journalists of this era. The prevailing theme of this approach reflects the special conditions of the Iranian community at this time of passing through a transitional phase. The main question in this research is: when did the selection of this approach come under the focus of journalists of the time and what was the purpose behind it? Although this approach was common during Fath Ali Shah era, during the Naserddin Shah era its critical aspects became more bolded. Finally, during the autocracy of Mohammad Ali Shah, due to the growing despotisms, this approach was used as an effective genre to disseminate awareness and to express political and social criticisms. The results of this study, based on a descriptive-analytic method, which analyzed all the remaining copies of 75 Persian newspapers of this Era, show that the ultimate goal of intellectuals and journalists of this era by applying this approach was to inform the constitutional system, to show its compatibility to the Islamic laws, and to introduce this system as an appropriate framework for creating the desired political and social conditions in Iranian society.

From the early beginning of his mission, the Prophet of Islam (pbuh) was ordered to introduce the God, who had come to his knowledge, to the pagans inhabited in Mecca and invite them to the monotheism and unitarianism. He knew that the racked intellectual and social structure of Mecca will create some difficulties in the way of his mission. In spite of the obstacle, which method was selected by the Prophet to confront pagans and how he could make a significant achievement? The findings of the present study which is on the descriptive-analysis method show that his policy for confronting pagans of Quraysh in Mecca and Medina was different. During the Meccan period, he tried to challenge the intellectual and theological system of the pagans and deny and reject polytheism through Islamic monotheism while in Medina he could challenge the political and religious identity of Meccan pagans after the revelation of verses of Jihad through the formation of new religio-political identity on the city-state of Medina and finally with the conquest of Mecca and the hegemony of monotheism discourse, he could prevail the unitarian thought in that city and made a brilliant achievement for himself.