فصلنامه پژوهش های تاریخی
سال یازدهم شماره 3 (پیاپی 43، پاییز 1398)

In Qajar age , in political conflict between people and the governors, the masses were making humilating nicknames for the governors. These nicknames published against high-flown titles that governors were making for themselves. Nicknames that were publishing by the people were very humorous and innovative. These properties published them very fast in the country. These nicknames were a seat of the transcript of the masses about situation of the country against the government transcript. In these nicknames , the masses rejected the claims of the governors about their authority and development of the country, but they emphasized to reject inherent superiority of the governors. The theorical framework of of this reaserch is “ The Hidden Transcripts” of James C. Scott. In Qajar age , in political conflict between people and the governors, the masses were making humilating nicknames for the governors. These nicknames published against high-flown titles that governors were making for themselves. Nicknames that were publishing by the people were very humorous and innovative. These properties published them very fast in the country. These nicknames were a seat of the transcript of the masses about situation of the country against the government transcript. In these nicknames , the masses rejected the claims of the governors about their authority and development of the country, but they emphasized to reject inherent superiority of the governors. The theorical framework of of this reaserch is “ The Hidden Transcripts” of James C. Scott.

Spiritual leadership is a new leadership style in organizations, which strives to ensure the spiritual survival of the employees, and can also nurture their mental health. In this regard, relying on their management and leadership style, IRGC commanders played a key role in motivating the volunteer forces (Basij), and achieving numerous victories during the Imposed War. This may be examined through the concept of spiritual leadership style. This was a survey study using a questionnaire, examining the spiritual leadership style of Martyr Hossein Kharrazi, the commander of 14th Imam Hossein Division, and included 210 Basijis in the Iranian city of Kashan, during the Sacred Defense Week, who were members of this division. The validity of the study and validity of the scales were respectively confirmed through face validity and Cronbach's alpha. The collected data were analyzed using SPSS. These findings suggest that there is a positive and significant relationship between spiritual leadership style of Martyr Hossein Kharrazi during the Imposed War and the organizational health of 14th Imam Hossein Division. Hence, there will be an increase in the organizational health with an increase in spiritual leadership of Martyr Kharrazi. The results of regression indicates that overall the seven dimensions of spiritual leadership account for 56% of variance in the organizational health.

Ismail I (907-930 AH), in addition to a centralized government, by formalizing the Shi"ism, made radical changes in the iranian Government and Society. and specially in the field of foreign affairs, he - as both Uzunhassan" successor and venetian ally persevered the serious transformation that had been developed since the time of the Aq Quyunlu. Therefore, the process of this power struggle was surveilled accurately and closely by the venetian ambassadors and agents.Venetian agents settled in the Ottoman Empire, states and other places, reported any recieved news from Ismail to the government of Venice. The reported documents include official reports from venetian agents to the Senate and reports from travelers, businespeople and ambassadors which have not so far been seen by Iranian scholars. The aim of the present study is investigating the ways that Ismail got into power from the viewpoint of Venetian and their reactions to his activites especially in relation to the Ottoman based on Italian sources which has not so far been investigated in the Safavid studies. The narrative of these resources from the events of Safavid Empire formation, has presented a new perspective of that time of history. Although the venetian narrative version is mixed with their ideal imaginations, it presents a new attitude toward the Ismail"s nature of faith, his way of making relationship with Ottoman and his attitude towards Venetian.

This study aimed to analyze the etymology of the popular term ‘صدر الاسلام’ (early Islam) and explore the why and how of its uses in the historiography literature in the last century by using a descriptive and historical analysis method. This term and other similar terms such as ‘الصدر الاول’ (early period), ‘الصدر الاول للاسلام’ (early period of Islam), and ‘الصدر الاول فی الاسلام’ (early period in Islam) have been widely used in the historical books, translations, scholarly works, and even in Kalām (Islamic scholastic theology) and Fiqh (Islamic jurisprudence), which all refer to the period from the prophet Muhammad’s era to Tabi’in era (the period from the prophet Muhammad’s era to the Umayyad era) or the period from the prophet Muhammad’s era to the Tabi’ al-Tabi’in era (the period from the prophet Muhammad’s era to the first period of the Abbasid era). The results of the analysis revealed that traditionally the term صدر الاسلام was not used in the titles of any book or treatise except in one or two cases, and it has been used in the titles of books, treatises, and articles in English, Persian, and Arabic during the last one hundred years only. Despite its frequent use, the term is ambiguous and controversial, which has not been defined in any scholarly work so far. The analysis of the uses of this term in the historical texts proved effective in the clarification of this term. And the main finding of this study was to present a clear definition of this term and give some insight into the common misconceptions in the use of this term in the titles of scientific books, theses, and articles.

The Supreme Council of the Court and Changes in the Political Structure of Iran 1906- 1921 Dr Alireza Mollaiy Tavany Abstract With the Constitutional Revolution, gradually, the Shah's vote and will give way to elite decision-making new procedures and democratic procedures in the country replaced the former methods. And individual behaviors before the Constitutional Movement gave way to collective action. It means that even the autocrats used structural changes to take collective decision- elite tic methods. One of the most well-known procedures for the decision to conquer the Constitutional Revolution up to the 1921 coup was to form the "Supreme Assembly" or "Supreme Council of Courts". The question is, at what time was the Supreme Council of the Court constructed, why, with what function? This paper attempts with historical discretion and explanation, analyzes the functions and practice of this Supreme in its fifth periods. This article's hypothesis finally, was Courts of the Supreme Council of Courts change of political structure dignified and functioned as a constituent assembly. This paper Concludes the council contained a group of politicians, agent of Assembly influential religious figures and great economic activists often, the work of the change of political structure in Iran. In fact, it became a routine for major political decisions or for a change in the political structure of Iran.

Reza Shah's government, with the aim of controlling the tribes, exiled a number of savage elites from their regions to other places in order to change their livelihoods in their exile, from livelihoods to agriculture and urbanism, and to attract new life. This policy failed for many reasons. This study seeks to analyze these causes. The main question is whether the conflict between the hometown and exile of the exiles of the tribes and nomads, the cultural difference between the tribes and nomads and the exiled people, and the contradiction in the lifestyle of the migrant with the small-scale agriculture of the desert areas, are among the factors behind the failure of the policy of the exile of the tribes in the Reza Shah Was? This research has been prepared by descriptive-analytical method and with the help of numerous archival documents and main sources. The findings of this research show that the difference between the climate of the mountainous and cold regions of the West and Northwest with warm and desert regions of the East, South and South-east of the country as well as cultural differences caused by the difference in religion, adiburssum and also the problem of language and communication between the exiles of tribes And the exile people, as well as the difference in livelihoods in the lifestyle of migrant farmers with small-scale farming in the desert areas, were due to the failure of the policy of the exile of the tribes in the Reza Shah era. Exiles did not have the capacity to recruit new emigrants in exile. Exchanging real estate also failed to prevent them from plundering their territories. The events after September 1941 indicate the failure of this policy.