فصلنامه پژوهش در تاریخ
سال سیزدهم شماره 35 (پاییز و زمستان 1402)

With Qobad I's death, his successor, Khosrow Anushiravan, found himself in the midst of many structural and economic problems that she needed to define a different policy than her predecessors. To define the new system of government, Khosrow needed a coherent and dynamic ideology, which she found in the form of the religion of Zoroaster. The main issue of this research is the analysis of Khosrow's ideology in governance and relations with the people, and the aim is to find a connection between Khosrow Anushirvan's ideology in governance, the religion of Zoroaster and the tradition of his predecessors. This article will seek an answer to the question of what role religion and ethics played in Anushirvan's government. The findings of the research will show that the surviving sources from the Sassanid period are evidence of Khosrow's practical commitment to Zoroastrianism during the expansion of his reforms in various fields, which led to his success in the political, military and economic fields. The method of data collection in this research is library.

This study aims to analyze the process leading to the Reuter concession, along with its historical context, outcomes, and the factors contributing to its cancellation. After a brief introduction, this article examines the historical circumstances surrounding the concession's issuance before scrutinizing the application process and key terms of the concession itself. The concluding section discusses the most significant criticisms and objections, ultimately resulting in the Iranian government's decision to annul the concession. Research findings indicate that Iranian policymakers, acknowledging the nation's deficiency in expertise and capital for modernization, sought foreign investment through economic concessions to propel Iran's modernization efforts. The Reuter concession, a result of such endeavors, was granted to a British national named Reuter, with active involvement from Mirza Hossein Khan Sepehsalar. However, the concession's cancellation ensued due to opposition from Russia, the British government's reluctance to intervene, Reuter's failure to secure adequate capital, and objections from Iranian protests.

The Tigris and Euphrates rivers originate from the mountains in Anatolia and after passing through Turkey, Syria, and Iraq join the Persian Gulf. These two rivers are among the longest and full-water rivers in West Asia, and both of them are very important both in the past and today. After presenting a report on the historical geography of the Tigris and Euphrates, this research sought to determine what effect these two rivers had on the Mesopotamian economy. The results of this research show that the Tigris and Euphrates rivers in Anatolia are mostly located in mountainous areas, but in Mesopotamia, they flow in the plains and provide the water resources needed for agriculture. As a result of providing water resources for agriculture by these two big rivers, Mesopotamia has thriving agriculture. In addition to agriculture, these two rivers are also important for trade and transportation of goods by water, and they have always been used for this purpose from the past until today. By benefiting from the water of the Tigris and Euphrates rivers, Mesopotamia was able to have thriving agriculture and thus, it gained a lot of economic benefits, although sometimes it suffered losses due to the floods of these two rivers.

Why was Syriac Christianity not an imperial Church? Why did it not enter into a relationship with the authorities? This can be explained by pointing to the political situation of that community. I think that one of the reasons was bad experiences from the time of Chosroes II.Why was Syriac Christianity not an imperial Church? Why did it not enter into a relationship with the authorities? This can be explained by pointing to the political situation of that community. I think that one of the reasons was bad experiences from the time of Chosroes II.Why was Syriac Christianity not an imperial Church? Why did it not enter into a relationship with the authorities? This can be explained by pointing to the political situation of that community. I think that one of the reasons was bad experiences from the time of Chosroes II.Why was Syriac Christianity not an imperial Church? Why did it not enter into a relationship with the authorities? This can be explained by pointing to the political situation of that community. I think that one of the reasons was bad experiences from the time of Chosroes II.

The architectural complex commissioned by Gawhar Shad in Herat (820–841/1417–1438) constitutes one of the major foundations of the Timurid capital city. The site has sustained substantial damage over the centuries and very little is currently known about its architecture and decoration. Since the 1980s, access to it has been strictly limited due to the presence of landmines. This article aims to present the last archaeological surveys carried out on the site in recent years, and to introduce the first results of the study of the ceramic tiles collected on the “Musalla” and transferred to the National Museum of Herat in 2015.The implementation of archaeological digs would help us understand what this major monument of Timurid architecture was built on, to advance further in its restitution, possibly to find material within its context, and hence to go further in the restitution of the decorations of the complex, of the techniques used, and of the radiance of the remarkable artistic centre that was Herat in the fifteenth century.

In the Qajar era, Iranian society entered a new phase of the transformation of the socio-political structure that differed significantly from the earlier era. Considering the importance of education which plays a major role in cultural transmission from one generation to the next. It is necessary to study the cultural heritage of the country in order to make it more productive. Science and technology, education, culture and common civilization are essential to the construction of a progressive society, and none of these phenomena can arise on their own without the help of each other, and each is built and complemented by each other. Since education has a direct relationship with the individual and social life of people, it must be found in their real and practical life. In fact, education is also a vital philosophy. Even religion, literature, and philosophy in the sense have this purpose and purpose to enrich one's individual and social life. Preserving the development and evaluation of cultural heritage is effective in the development and development of the country's education. Therefore, the study of education in ancient Iran can be a good guide to getting to know the way of education in the country from the past to the present.

With the advent of Reza Shah and the beginning of comprehensive modernization programs, the need for specialized and educated personnel was felt more than ever before. The absence of higher education institutions in Iran during the early years of the Pahlavi regime necessitated the fulfillment of this need through sending students abroad. This task fell upon Seyyed Mohammad Tadayon, the Minister of Education at the time, to draft and approve the basic regulations for students sent abroad by the government in 1927. The provisions of these regulations, which include regulations on various matters such as the characteristics of students, selection criteria, supervision of studies, repayment of expenses, etc., led to the establishment of an effective system for sending students abroad, and the graduates who later returned to the country through these programs played significant roles in the contemporary history of Iran. Among these individuals, mention can be made of Mehdi Bazaragan and Karim Sanjabi.