نشریه جستارهای تاریخی
سال دوازدهم شماره 2 (پاییز و زمستان 1400)

Islamic philosophy and wisdom in Iran begins with the translation movement and continues with famous scholars such as Farabi, Ibn Sina, Suhrawardi and Mulla Sadra in the three schools of peripatetic, enlightenment and transcendent wisdom in the history of Iranian Islamic philosophy. During the Qajar period, during the historical, social and cultural developments of this period, on the one hand, the establishment of the Tehran school and the transfer of philosophers and teachers from Isfahan to Tehran to wisdom and philosophy flourished in the new capital, and on the other hand, new schools were established and religious schools were dedicated. To teach wisdom or rational sciences in Tehran, the beginning of cultural change and rationalism in the new capital and causes its scientific and cultural prosperity. Including Sepahsalar High School, which has been transferred from the Qajar period to the Pahlavi period with a new educational method and with the support of endowed endowments, and with the establishment of the university as a reasonable and movable faculty, it will be included in the University of Tehran. The research method is library and document research and data description and analysis. The issue of research, how to develop and develop Islamic philosophy and wisdom in the Qajar period, its encounter with the new educational system and its use to strengthen the education of rational sciences, integration between rational and movable sciences and examining the challenges and developments of transferring this heritage to the college And movable in the Pahlavi period.

A few changes occurred in Iran’s bureaucratic system and this system began to grow gradually compared to the Qajar dynasty in spite of some short coming. However, the happenings and events in Shahrivar 1320, displayed the defects and problems of this bureaucratic system. The official and governmental systems became full of problems which persisted for a long time. At the end of this decade, some measures were taken to improve this system one of which was the sacking of corrupt and disqualified employees in the cabinet members of Saed, Mansour, and Razmara. This study deals with these sacking measures. This study employs a descriptive-analytical approach by relying on the documents, newspapers, and library sources and attempts to probe into the reasons for the laws of sacking the employees. Findings display that by the implementation of this law as an attempt by Pahlavi (II), a sacking commission began to investigate the performance of the high-ranking officials in ministries and governmental offices. After one year, only the files of 900 employees out of the 150000 personals of the governmental offices were investigated and in cases where the law hit the important and influential officials, Razmara, similar to his processors was not able or did not intend, to investigate the cases. Therefore, the corruption and the inefficiency of the bureaucratic system persisted as before.

This article uses a descriptive and analytical method toexamine the Mu'tazilites' views and attitudes about the homeland, people and race, human equality according to the Mu'tazilite school with emphasis on the ideas of the Mu'tazilites and in this regard, examine the criteria of superiority. And criticizes the walls of discrimination that some governments have raised as criteria of superiority. Jahez, like other Mu'tazilites, considers equality and piety as the most important values ​​of the Islamic State, although in some comments he agrees with the early Umayyad caliphs due to the stabilization of social and class positions of individuals and the observance of some Islamic values ​​desired by the Mu'tazilites.Keywords: moral foundations, Islamic state, hegemony, Mu'tazilites

The issue of legitimacy was one of the theoretical priorities of the Safavid government from both internal and external perspectives. Therefore, the Safavid government was trying to find a suitable answer for the basic issue of legitimacy. The thought patterns of the ancient period, encountered Shiite Imamate, Sufism, theories of Islamic legitimacy and Mongolian traditions. These knowledges, which were the result of previous traditions, faced successive transformations. Therefore, there was a need for a model that can present all these knowledges with a new organization in a new structure. The diversity of sources of legitimation of the Safavid government, in addition to showing the importance of the issue, can show the capabilities of the government in employing these sources to distinguish and differ from the legitimacy of previous periods and ages. Now the question is, how did the sources of historiography shape and explain their legitimizing discourse based on the model of “God's shadow”? The current research is organized using the method of “concept of history”, and the “text interpretation approach”. It claims that the Safavids established a legitimacy system based on the discourse of Zellu-l-lahi by using multiple legitimizing sources that were already formed. The concept of "shadow of God" which is its definition, in the structuring of multiple sources of legitimacy, has started to sanctify the government

One of the main characteristics of Iran at the beginning of the Sasanian rule was the close alliance between religion and government to maintain unity in the country. The consolidation of the foundations of power by religion and the development of religion by the political and military forces of the country has been one of the pillars of the Sassanid founders. At that time, religion and religious leadership had a major role in many political, cultural and even artistic currents. Sassanid artists, inspired by the knowledge of Zoroastrian priests and the book of Avesta, in which religion and myth have always been combined, in combining and carving Sassanid inscriptions and reliefs, combined mythical symbols with historical images. They were extremely careful that the combination of religion and myth be manifested in the form of symbols and signs in historical narratives. This close communication, both physically and physically, as well as culturally and spiritually, belongs to the ancient Iranian myths. In this research based on analytical and descriptive approach; The decorations, symbols and carvings of Taq-e Bostan were studied in the form of religious and mythological ideas and it was concluded that the Sassanid art of Taq-e Bostan in the form of a symbol and symbol engraved on it is the manifestation and reflection of the myths of creation in the religious beliefs of ancient Iran.

Following the beginning of the reign of Reza Shah Pahlavi, the establishment of a new educational system entered a new chapter and all schools in the country were required to follow the principles and instructions of the Ministry of Education. Religious minority schools, especially Armenian schools, that have been operating independently for decades, responded to the challenge, with Armenian schools in Gilan resisting the Ministry of Education the most. The present study, based on the documents of the National Archives, while examining the general situation of education among Armenians, seeks to answer the question in a descriptive-analytical manner that What was it like and what was the final result? Research findings show that Armenian schools considered teaching in Persian to destroy Armenian culture and language, resisted against the Ministry of Education for ten years from 1926 to 1936, but finally after the surrender of Armenian schools in Gilan. The latest protests ended, and Armenian schools across the country were forced to comply with Ministry of Education regulations and put Persian language education on their agenda.

Gricheh is one of the old neighborhoods of Kashan, which with its passage of time and the destruction of many of its buildings, still has a high historical and cultural value. Mohammad Saleh Beyg historical and cultural complex (including: mosque, school, library, water storage, passage) related to the pre-Safavid period, is one of the important and unfortunately ruined buildings that were established before the establishment of Soltani and Aghabzorg schools and still active scientific bases and It is cultural. Unfortunately, in the Pahlavi period, with the construction of Fazel Naraghi Street, it was destroyed and turned into other cultural monuments. Here, while introducing this neighborhood, the historical and cultural features of Mohammad Saleh Beyg School have been analyzed with reference to historical sources and field research. His professors and trustees were among the great scholars of Kashan, and on his departure to Kashan, Sheikh Azam Ansari studied for a while at the same school with Mullah Ahmad Naraghi. The main subject of this research is to express the historical value of this neighborhood and its complex and to explain its role in the scientific, cultural and economic development of Kashan. By descriptive-analytical method and citing field research, historical evidence, the authors have depicted not only a part of the rich history of Kashan culture in the past centuries; Rather, they have shown the redoubled efforts of the people of Kashan in building schools and mosques to promote Alawite culture and common teachings in every age.

Establishment of the Safavid dynasty in Iran and the Shia religion as the official religion of the country in this period religiously distinguished this from other previous periods. Each of the Safavid kings had stance and specific policy against shia, among them Tahmasp as the kingdom was that from long-term government And also to express extreme prejudice to the Shia.Therefore, it seems that identifying Tahmasp religious character and its dimensions including those of repentance from sins, his performance in accomplishment of religious duties, and his other religious practices is essential. Hence, considering Tahmasp other religious activities, this study is trying to investgate on his religious character and attitude.

In the first part of Hamza al-Iṣfahānī’s Ta’rīkh sinī mulūk al-arḍ wa’l-anbiyā, otherwise known as Kitab al-omam, there is a chapter which narrates the Zoroastrian creation story, based an unknown source. The purpose of this article is to identify the source / book for Hamza. This is done by comparing the content quoted by Hamza and that of the existing Pahlavi books. We conclude that only one of the surviving Pahlavi texts have been used, namely that of the Bunahišn. Therefore the study of Bundahišn is in a way the model for the unknown source in Hamza al-Iṣfahānī's bibliography.

A reflection on the three main agents of the formation of BabiehAbstractIn the mid-nineteenth century, when the efforts of Agha Mohammad Khan had led to the integrity of the country, Fath Ali Shah faced new challenges, including unrest within the country and wars with powers such as Russians and Ottomans. On the other hand, high level intelligence engagements with Britain began to prevent the new Persian Empire from gaining strength and to remove Britain's obstacles to the full conquest of India. Simultaneously with the arrival of Ahmad Ahsaei and the establishment of a school called Sheikhieh, there were internal crises that spread from the grassroots of society to the court and into the religious schools. These crises gradually paved the way for a sect called Babieh in Iran. This study examines the smart secrecy of three Agents that at different levels bear a resemblance to mysterious Sects. This feature makes it possible to access the main ideators behind the formation if this Sect. Especially with the reasons and evidence that this research provides about the connection of Ahmad Ahsaei with the two appointed British government Agents in the Qajar court. Evidence and observations show complex relationships which have not yet received the necessary attention of researchers. The research method in this work is historical method (inductive), and collecting materials (library, manuscripts and documents) is done by descriptive and analytical writing methods.Keywords: Abdul Khaleq Yazdi, Ahmad Ahsaei, Kazem Rashti, Ali Mohammad Bab- Qajar

The establishment, establishment and development of new and quantitative and qualitative schools in the province of Kurdistan began with a delay of several decades compared to most of the states and provinces of Iran. Prior to the Pahlavi dynasty, schools were limited to two public schools and two national schools in the state capital. Neither the Ministry of Education nor the individuals and officials of Kurdistan made any serious efforts to establish new schools. However, in the first Pahlavi period, these schools developed a little and the new schools covered not only cities and towns but also some important rural areas. This study intends to explain the situation of education and schools in Kurdistan before the Pahlavi dynasty, the evolution and development of schools from 1304 to 1320 by descriptive-analytical method and using unpublished archival documents and the press.The results of the research show that before the establishment of the Pahlavi dynasty, intellectual and financial bases and the establishment of new schools in the cities of Kurdistan were not available and the few measures taken in this field were limited to Sanandaj, the capital of the state. In the new era of Kurdistan, it found a special place in the cultural and political programs of the government. The new situation led to the slight development of schools in this area. The acceptance or resistance to new schools varied in urban and rural areas, but there was no general opposition to the development of new schools.

The story of the visit paid by ʽAbd-allāh Maʼmūn as an ʽAbbasid caliph (814-834 CE) to Khusraw I's tomb (531-579 CE) has been told in a great many historical sources at least since the eleventh century. Aware of the Persian ruler's fairness and sagacity, the caliph pays a visit out of curiosity to the tomb, and begins to extol his virtues upon seeing Khusraw's corpse and the moral themes there. In an account provided by Tārikh-e Banākatī written by Dāwūud b. Moḥammad Banākatī (d. 730/1329), Maʼmūn's effort to find the tomb is narrated as though a hero goes through the arduous stages of a quest to achieve a predetermined end. The process resembles a leitmotif called haftkhān, or literally 'seven stages'. Notwithstanding a large number of studies discretely dealing with the leitmotif and the quest, the visit by Maʼmūn has never been analyzed in terms of the leitmotif. We will try to examine the embed it, regardless of whether it is real or imaginative, in a wider perspective which involves the Abbasids' emulation of the Sasanian and Persian culture through the good offices of the cultured Persian agents working in the caliphate establishment in Baghdad. This will probably reveal who were behind the narrating or fabricating of what we may designate as Haftkhān-e Maʼmūn, and why the caliph of the Muslim world set out to visit the tomb of a Persian Zoroastrian king.