نشریه تاریخ اسلام و ایران
سال سی‌ام شماره 48 (زمستان 1399)

It is similar to the reading or ta'ziyeh of authentic Iranian art created to disseminate the culture and concepts of Ashura centuries after the real Ashura. A phenomenon that results from a combination of Islamic thought and doctrine and Islamic teachings can be explored in different aspects. There are many ambiguities and questions about the formation of this theatrical ritual, including what we see today as ta'ziyeh or similitude for the first time in history? The Safavid, Afsharid, Zand, and Qajar periods are the most likely courses that have drawn contradictory opinions from experts. Finding the answer to this question will first show the antiquity of this theatrical ritual and secondly prove the Iranian authenticity of the art against the assumption that it is imitative from the West. A review of the expert opinion, historical documents and reports, and tourists' travelogues in this study will guide us to the end of Zand era in a library and analytical and descriptive manner to answer this question.

Timurids extolled urban life and were diligent regarding making flourishing cities and reviving diverse facets of urban life. Cities were of a significant social function, and different social groups and classes were active within them. Therefore, Timurid's role turns into an essential issue in the social life of the city. The present study tries to answer this query: "How was a city's social life within the Timurids realm, and what factors played a role in forming them?" The current study's intended hypothesis is that the Timurids and some of social groups and classes besides social relationships made it possible to bring societal dynamism to the important cities within their realm. The study aims to historically analyze the city's societal life in the Timurids realm. Hence, it is tried to examine the Timurids' viewpoint regarding the city and urban life, introduce the most influential social groups and classes effective on the societal life of a city, and point out people's societal relationships. The study results suggest that the Timurids were influential in reviving the social life of cities. The important cities located in their realm bloomed and became essential loci of population, and different kinds of economic and cultural activities and societal relations developed within them. As a result, these cities achieved much social dynamism.

The introduction of al-Sahab al-Isfahani is one of the most important sources of fourteenth-century AH compilations which, like other epistemological sources in history, is not a clear and neutral phenomenon that distorts social, political, and religious realities but distorts the facts. These sources, therefore, may not be an accurate reflection of objectivity but rather a representation of historians' intentions and ideas, influenced by the contexts of the author's time. However, reflections on these narratives are relevant. Narrations on Rashidun caliphs at one point in history have been more self-thinking. Based on Critical Discourse's analysis of the discourse, Zn is attempting to reflect on the meaning and pattern of the al-Sahabah narrative's narrations about the 'three' caliphs of the 'a', so what is the meaning of the political-religious discourse of society? The point is that he will interpret how power (political-religious) is formed in the context that Abu'nim thinks of, reinforcing that hidden power by highlighting one idea and rejecting other ideas.

In the 20th Century, Nationalism entered the Muslim world as a modern phenomenon. The tendency towards nationalism, which was one of the factors weakening the Ottoman Empire, intensified after the fragmentation of the empire, especially in the form of Arab nationalism. The Arabs also turned to the element of history and Arabic language to highlight this issue. Given the early history of Islam, which can be considered the most critical point in Islam's history, they provided the basis for a greater Arab tendency towards pan-Arabism or Arab nationalism. Islamic nationalism was another aspect of Arab nationalism that was created in opposition to colonialism. The modern concept which had entered the Islamic world from the West had to adapt to the new context. Hence, the Egyptian thinkers tried to provide a basis for thinking about nationalism by examining Islam's heritage and the early history of Islam. This study seeks to show significant Egyptian thinkers' attitudes toward the early history of Islam by historical study.

Shah Ismail I 's early death caused the nascent Safavid government to face a serious challenge in leading and dominating the Ghezelbash and non-Ghezelbash tribes. Therefore, Shah Tahmasb I, the Safavid, faced the demands and sometimes ethnic and family dissatisfaction within Iran's political borders, which, if not they tended to diverge. However, the proximity to the sphere of power and influence in the political arena was one of these tribes' and groups' aspirations. Along with Shah Ismail and his successor Shah Tahmasb, they had wars and sacrifices or secretly raised their hopes. The present study, based on official sources and credible sources, explains the political marriages between different groups and groups and seeks to investigate why and how the influence of family ties in promoting the establishment of Safavid rule during the reign of Shah Tahmasb I. In this process, it becomes clear that at this time, the Safavid court and other ethnic groups used political marriage as an effective method in political relations, gaining economic interests, territorial development, and gaining political legitimacy and social acceptance. In this regard, the Shah Tahmasb I has also used this method in several cases to stabilize the power structure in interaction with local and regional elements that also had religious differences.

In rebuilding the livelihood patterns of past inhabitants of different parts of Iran, accommodating the content of historical and geographical texts with archaeological evidence will be very helpful. Darreh Shahr, located in Ilam province, is one of the areas where the most establishment period, in terms of concentration of works, belongs to the Sassanid era (117 works). Here, we aim to infer and present the Sassanid inhabitants' livelihood patterns of Darreh Shahr by integrating and matching the archaeological evidence and environmental information with geographical texts' content. Based on archaeological evidence, the results show that in the Sassanid era, the most basic livelihood patterns adequate with the region's natural geography were irrigated agriculture, followed by dry farming and livestock farming. Hence, there is a close correlation between the analysis of archaeological data and the content of historical and geographical texts around the agriculture of this area. According to ethnological studies, the use of canals for the irrigated agricultural sector and stone terraces for dryland farming were common. This research is based on historical and descriptive-analytical research methods, and its information is gathered from field studies and libraries.

With the rise of the Qajar dynasty and the formation of a powerful central unit government, Iran entered a new phase of its political and social life. This era continued differently with the Kingdom of Fath Ali Shah. The establishment of the Tabriz's Dar al-Saltaneh in 1213 AH, with the presence of great ministers such as Mirza Isa, Mirza Abolghasem Ghaem-Maqam-Farahani, led Abbasmirza Nayeb al-Saltanah in a course that took Tabriz out of the "old court" of Tehran to become the focal point for the "new design." The heavy defeats of Russia created a deep and profound intellectual crisis in Abbas Mirza's minds, the great deputy, and the community, which raised a grand cause that could be considered the beginning of the Iranian awakening. Simultaneously, with the change in the army and the establishment of a new system, Tabriz's modernization was not left alone in thought; These changes later became a model for similar actions in Tehran and then in some Iranian cities. This article seeks to read modernity in Tabriz's Dar al-Saltaneh. The effects of this reading have materialized in Tabriz and have become a model for urban change in Qajar, Pahlavi-era Iran. The principles of modern urbanism in the "Tabrizi Style" and "Tabriz School" became the starting point for transforming Iranian cities and urbanization. Therefore, the purpose of this article is to investigate this claim by using text and sources and analyzing data based on descriptive and explanatory methods.

The extent of financial corruption is one of the Qajar period's problems, which is reflected in various forms such as bribery, gift, embezzlement, and the like. Although the issue of corruption and especially its manifestations have been considered by researchers, addressing the cause of this phenomenon remains an inevitable necessity. In line with this necessity, and since there is a useful link between power building as a determining factor in social and economic issues and the extent of financial corruption, the study of this link's dimensions and its effects in the period under discussion is the main issue of this article. Accordingly, an attempt has been made to clarify the case through the study of related sources and research and descriptive-analytical methods. The research findings indicate an effective relationship between the extent of corruption and the authoritarian structure of government. The exercise and distribution of power depend on the will of the monarchy, and other government components such as courtiers, bureaucracy, judiciary, etc., find meaning in this context. This structure, from the spread of financial corruption to the lower hierarchy and its transformation into relatively common practice and its essential role in cases such as financial transparency, unfair distribution of wealth, etc., is also a severe obstacle to reformers in the field of financial corruption in this era.