فصلنامه تاریخ
پیاپی 63 (زمستان 1400)

Local historiography is a style of historiography to which historians pay special attention. Local historiography has local aspects and examines the near and distant past of the relevant geographical area with a detailed and more accurate look. In Mazandaran, various local histories have been written, including Ibn Esfandyar’s »History of tabarestan«, Oliaollah Amoli’s »History of Royan«, and Seyyed Zahirudin Marashi’s »History of TAbarestan, Royan, and Mazandaran« and »History of Gilan and Dilmestan«. A historiographer reflects the type of his attitude and thought, and that of a nation towards his surroundings and the surrounding society, and no doubt there is a direct connection between the life of a historiographer and his historiography.The main issue of the present study is what factors have caused Seyyed Zahirudin Marashi’s contradictions and mistakes in historiography. It seems that Marashi’s contradictions and mistakes in explaining the events have been influenced by the duality of place and religion (Shia of the Twelve Imams). The research method in this article is historical (inductive) and its writing and compilation method is descriptive-analytical. The Extraction of information and data has been done in the form of libraries and documents. This article tries to take a religious (Shiite) approach to explain the historiography of Seyyed Zahirudin Marashi .

The government of Mohammad Reza Shah undertook land reforms with the aim of achieving important economic and political results in order to improve the situation of the Iranian villagers and radically change the traditional rural relations. Large landowners and landowners also donated land in or around villages to get rid of the land reform law so that the proceeds could be used for religious and charitable purposes. Among its uses, in addition to religious affairs, was the maintenance and protection of public welfare affairs, such as the protection of canals. Later, with the change of the land reform law, public endowments were subject to sale. Also, the withdrawal of endowments from the supervision of the Ministry of Culture and Arts and the transfer of its affairs to the "Pahlavi Foundation" caused changes in the traditional rural system. This article will analyze the above phenomenon in Azerbaijan based on documents in a descriptive and analytical manner. Findings show that the traditional construction of collective land acquisition and exploitation was broken in many rural areas and in addition to reducing the use of land, disrupted the sale of mass production endowments. With the fragmentation of agricultural lands, in addition to reducing the use of land, mass production, which was known in Iranian villages as Beneh, Sahra, Harath, etc.,; It changed its members to a maximum of 2-4 households, increasing the migration of villagers to cities and turning farmers into wage earners in joint-stock companies and agro-industrial companies.

The beginning of relations with the new image between Iran and Russia dates back to the formation of the Qajar government in Iran. From the beginning of the Safavid era, trade relations have been the cornerstone of these relations. Until Peter the Great's time in Russia, the importance of Russia's settlement was not for Iranian agents, and most Russians were interested in relations.What effect did the consequences of this conflict have on Iranian modernity? And how and what was the impact of this impact? And where did it have a direct impact?After the war, there were issues that directly affected the quality of relations. The Caucasus route became a way for Iranians to become acquainted with the sparks of modern life and try to achieve something. The Russians became acquainted with European civilization earlier than the Iranians. After the wars, the Iranians tried to achieve a civilization that was recognized as the cause of Russia's victory in the wars. Iranian thinkers based in the Caucasus or related to the Caucasus, They were the first to try to get acquainted with Europe and localize European modernist congresses and bring them back to the country. Recognize the ways in which ideas that can be necessary and useful for the development of the country's structures are always necessary by looking at the past. Especially for countries that have just entered the path of development. Which is descriptive-analytical.

Rituals and customs are the basic elements of culture and a way to know the ideology of people. The more variable rituals and customs of a nation are, the more that nation’s culture is varied and expanded. In the current situation of the world where identity crisis is an issue, returning to traditional rituals and customs is one of the methods of preserving cultural identity. Balouch tribe is one of the original tribes of Iran, preserving its language, culture, and rituals. One of the rituals of the tribe is called Nal or Var, which is mentioned in many Balouchi stories too. One of these stories is Shahdad and Mahnaz in which the ritual is performed. To do this study, we interviewed some Balouch people in different regions. It is noticeable that despite religious awareness increase of people, it is still performed in different regions and in cases of theft, magic, and betrayal where there exists no proof to prove the convict’s sinfulness or innocence. A noticeable case of the ritual occurred for Malek Shah and Allahi, in 1871. There are numerous cases of the ritual but only some of them will be mentioned here. This study efforts to find out in which cases and accusations the ritual occurred more. The answer is that the Nal ritual was performed more for accusations of theft, magic and betrayal especially for theft. This study is based on an analytic-descriptive and field-research methodology.

zandie governcy is one of the shortest governments and monarchies in the history of iran. one of the most important events and affairs in the history of this dynasty is to exile and immagrate of many nations throughout iran. one of the places that these immagrations were doing was Qazvin. the point is here that these nations not only have had some effects on the internal affairs of the city that entered there but also on the whole they have had alot of effect on the economic, political and social trends of zandie dynasty. this essay is deivided into three main sections meaning the economic, political and social effects. the results show that the exiled and immagrated nations have played main roles in the internal affairs of Qazvin and wholly speaking on some trends and policies of zandie dynasty.the point is here that these nations not only have had some effects on the internal affairs of the city that entered there but also on the whole they have had alot of effect on the economic.

AbstractThe word Shiism is the only word that throughout history has been associated with missionaries, scholars and authorities who have caused the rise and spread of this religion with dynamism and insight in every age.Shiite scholars are the flag bearers of religion and culture and have spared no effort to protect its sanctity. The social functions of the ulema have been very fruitful against the selfishness of the tyrant rulers, especially the Qajar sultans, as well as against the two colonial governments of Russia and Britain. They were able to maintain the religious, political, livelihood and economy of Iran to the best of their ability during the fifty-year rule of Nasser al-Din Shah (1264-1313 AH), which was the culmination of concessions to the colonial and looting states of Russia and Britain.Finally, the results of this research provide the audience with the position of scholars such as Ayatollah Kani, Mirza Shirazi, Miraz Mohammad Hassan Ashtiani, Haj Mirza Javad Agha Tabrizi, Agha Seyyed Ali Akbar Fal Asiri, etc., who were able to take a conscious action taken from the Qur'an, Sunnah , Wisdom and consensus to protect religion, acquaints.

Historical anthropology as a hybrid branch and interdisciplinary field is the intersection of the two sciences of history and anthropology. This article studies the evolution of shamanism among the Turkmen tribes. The study of shamanism as the oldest religious form among the Turkmen and its combination with Islamic Sufism is part of the topics of this research. By studying the remnants of the shamanic religions, the historical evolution of the Turkmen religious belief system was examined. It has shamanism. Despite the acceptance of Islam from centuries ago to the present day, the signs of shamanism are still manifested in their rituals. What is the place of what is called as a popular religion today in the ancient religions of the Turkmen tribes and also the shamans in the political and social system of the Oghuzs? The place of shamans in their ancient history was discussed, and finally, by examining the ethnic history of the Turkmens (Oghuzs), we examined the remains of shamanic religions as the most widely read ritual in the field findings.

Propaganda is one of the important areas of communication of societies , therefore, it has always been considered in different fields, including political and governmental fields in different periods . The Umayyads also used propaganda to legitimize, gain power, and maintain political sovereignty, especially against the Alawites (Shiites) . Advertising approaches are attention to areas and the use of various tools that are given the nature of advertising. The present study answers the question: What were the areas of Umayyad propaganda approaches? It has been done in a descriptive-analytical method and with reference to library sources. The result of this research shows that many propaganda methods were founded by Muawiyah and continued by the later caliphs. The propagandistic approaches of the Umayyads included a religious, political, emotional-psychological and economic approach that was aimed at influencing the thoughts and behavior of individuals and leading society to the goals of the Umayyads.

One of the most important activities of the central core of the invitation, including writing works in theology-theology-philosophy-jurisprudence with emphasis on the idea of ​​the central Imamate as the principles of religion, analyzes and proves the legitimacy of the text of the Fatimid Imamate. At this stage, the Iranian da'is, as agents of the caliphate ideology, tried to compile theological-philosophical works to explain the construction of the Fatimid religious-political power through theoretical activity. Relying on Shiite teachings and familiar with philosophy and wisdom, and using verses and hadiths, Iranian da'is and thinkers played a significant role in propagating and preaching the charismatic sovereignty of the Fatimid Imam-Caliph. The efforts of the da'is in the Fatimid court were a combination of science and religion, and through them they sought to prove and scientifically explain the authority of the Fatimid Imamate over the opponents and rivals, so that da'is such as Kermani, Sajestani, Al-Muayyid Shirazi, Naser Khosrow, etc., according to the political situation. - The religious of their time wanted to strengthen the political-religious power of the Fatimid Caliphate against the opponents and rivals, as Abu Ya'qub Sajestani analyzed and interpreted the Fatimid Imamate through the method of rational and scientific analysis.

During the Qajar period, Iran was considered the point of Russian-British convergence policy. Due to Iran's strategic importance and important geopolitical components, such as the location of the crossroads of the superpowers, the government plays a shocking role in the confrontation between the superpowers and the Indian issue, as well as the Afghan crisis in the east and the Caucasus wars in the northwest. Russia came from the north in four directions, British India and Afghanistan from the east, the Ottomans from the west and Britain from the south in the Persian Gulf to the Qajar states. Which dominates the vital highway of the world. In the treaty of August 31, 1907, he concluded an agreement with Tsarist Russia, dividing Iran into three regions under his influence and Russia, and neutralizing it completely, and completely protecting Iran. However, the territorial integrity of Iran and the independence, order and development of the country were emphasized.

In the history of safavid family, from the death of Sadr al-Din to the advent of Jonaid from two Safavid sheikhs, called KhajehAli andshikh Ibrahim. Safavid and non-Safavid sources, including the sources of Timurid, do not have the same content in their lives. But contemporary researchers have tried for some reason to define actions for them. This article seeks to discuss the reason for this issue, as well as the type and nature of the actions and actions of the Shaikh, who, despite the claims of contemporary scholars, have had a claim that has been the subject of the movement and the continuity of the movement? If they have been active, what more are they about issue? Are there any evidence of these claims.In this regard, in order to answer these questions .This article has two approaches. First, the retrieval of the real status of these two members of the Safavid family. secondly, Second, it rejects the writings of contemporary scholars Because their content is not documentary.

The present article attempts to review the role of Shiite religion on the formation of socio-political identity of Iranian women in the Al-Buwayh period. The research method in this study is historical and data analysis method is accomplished through descriptive-analytical method.The results of this study indicated that Shiite religion, with a holistic comprehensive role that involve all aspects of socio-political identity of Iranian women, is determinant in the two periods of Al-Buwayh. During the Al-Buwayh period, regarding political aspect, Shiite political ideas penetrated in the thoughts of Iranian women, including the idea of combining Iranian-Islamic models with Shiite tendencies, the authority of Shiite jurists, and the thought of the Absent Imam. During this period, following the emergence of the Alawites Niqab institution, Iranian women for the first time were persuaded toward religious pilgrimage and holy visits to sanctuaries and holy shrines., etc. In the social aspect, Shiite customs and religious rituals such as Eid Ghadir, Mid-Sha'ban, mourning for Muharram and Ashura, the religious custom of walking to Karbala, the custom of saying Hay Ala Khair al-Amal on Ashura day, On the day of Ashura, the pilgrimage to the holy shrines of Imams is one of the examples of the role of Shiite religion in the formation of social identity of Iranian women in the Al-Buwayh period.

The Al-Safa Brotherhood has been a community of philosophers and scientists. They have influenced movements such as the Sarbadars with their theories about religion, government and justice. The conditions that the society faced in the fourth and eighth centuries AH had provided the ground for the emergence of the Al-Safa Brotherhood and the Sarbadars, and it is behind these backgrounds that these two declare their existence. The Al-Safa Brotherhood and the leaders were supporters of the Shiite religion and praised Ali (AS) and the Ahl al-Bayt. The Al-Safa Brotherhood believed that the government would reach the hands of the good people, and it was in this direction that the leaders formed their government according to the Al-Safa Brotherhood. According to these materials, the main hypothesis of this research is that the Sarbadars, under the influence of the teachings of the Al-Safa Brotherhood in the religious and political dimensions, were able to establish the discourse of their government. And the main question is in what areas was the influence of the leaders of the Al-Safa Brotherhood and to what extent was this influence manifested in their government? This article has been done using main sources and researches and relying on descriptive-analytical approach.

The Iranians, who, after becoming acquainted with Islam and its rites - education, justice, and human dignity - fell in love with the religion, became embroiled in an intellectual conflict with the advent of the Umayyad and Abbasid regimes, which acted contrary to Islamic slogans. From the very first months of the Abbasid rule, successive uprisings and movements were formed against them in different parts of Iran and Iraq, and caused their weakness and collapse in many areas and led to their downfall. The central question of the present study is that With what reasons and motives did the Ravandians revolt against the Abbasids? The hypothesis is that the Abbasids' lack of loyalty to their original slogans, as well as the removal of the main leaders of the uprising, was the main motive for the Rwandan uprising. The present cover is organized based on the main sources and with a descriptive-analytical approach.

One of the important policies of the first Pahlavi government (1304-1320 AD) regarding the tribes and nomads of Iran, was the policy of nomadic settlement or "boarding" them, although this policy was ultimately due to the resistance of tribes and nomads to forced settlement. And the lack of necessary infrastructure, with the fall of the first Pahlavi government failed; But it had a great impact on different aspects of tribal and nomadic life. The issue of the present study is the question of what cultural consequences have the anti-nomadic policies of the first Pahlavi in ​​the form of forced settlement had on the lives of the tribes and nomads?The research method in this article is historical (inductive) and the method of collecting information, documents and libraries, which will be used to describe and analyze the material.The findings of this study indicate that the anti-nomadic policies of Reza Shah's government, including the policy of settlement, in addition to destroying and forgetting many cultural components of tribes and nomads, including handicrafts, created a culture of resistance among the people of the tribe. , Can be seen and followed in the folklore culture of nomadic people, especially local poems. Also, the government's efforts to improve the human characteristics of nomadic life, including literacy and the establishment of nomadic schools, although done, have been insufficient and have not been successful in encouraging nomads to settle.