نشریه بررسی های نوین تاریخی
سال هشتم شماره 1 (بهار تا زمستان 1403)

The writing of public histories commenced during the third century of Hijri and persisted until the conclusion of the Qajar era. Muhammad bin Jarir al-Tabari )310-224 AH( authored the renowned book Tarikh al-Rosol wa al-Muluk )Tarikh al-Tabari(, which stands as one of the earliest and most well-known historical works of its kind. Historians and historical sources have observed and utilized these attributes. In addition to the diverse information he acquires from Iran’s history, he also makes reference to the events in his ancestral region, Tabaristan. Maziar uprising in 224 AH is one of these events. The account provided by Tabari regarding this Prince of Tabaristan stands out due to its unparalleled depiction and meticulous portrayal of particulars. The current article aims to analyze Tabari’s narrative of the Maziar uprising by adopting a critical perspective towards the nationalist historiography prevalent during the Pahlavi era. The assertion made in this article is that scholars like Minavi, Hedayat, Zarin Koob, Parvez, Nafisi, and others were impacted by the historiographical literature of the Pahlavi era, specifically the nationalist framework and the emerging Iranian national identity. As a result, they referred to the Maziar uprising as a rebellion aimed at achieving independence and achieving greatness. The interpretation and analysis of Iran’s ancient history was conducted in contrast to the Arabs and the Arab caliphate. In their portrayal of Maziar’s historical persona, they gave less consideration to Mohammad Bin Jarir Tabari’s account and the reliability of his perspective on the events. The present article tries to answer the question by emphasizing on Tabari’s report and his description of Maziar’s uprising, that Maziar and his uprising was an effort to restore the independence and greatness of Iran’s ancient past and in opposition to the Arab element?

Seyyed Mohammad Baqer Shafti, referred to as Seyyed Hujjat al-Islam, was a Shiite scholar who emerged from the fundamentalist institution of Behbahani. As a professional in his discipline, he drew upon the principles of this rationalist and sagacious school. For a brief period, he operated in the city of Isfahan, collaborating with the official Qajar government. His work was grounded in his jurisprudential insights, which enabled him to establish Sharia judicial courts and to personally enforce Sharia limits. He established a degree of security within his residential locality, and through his considerable wealth, he mitigated poverty in the region while enhancing support for the overall welfare and livelihoods of its inhabitants. This situation raised alarms for the central government, prompting them to challenge his growing influence and popularity. Shafti’s engagement in social matters was grounded in the jurisprudential principles articulated by Imam Zaman )peace be upon him(. This engagement was not perceived as an intrusion into governmental or political domains. Similar to other scholars from the Vahid Behbahani school, he did not recognize the legitimacy of monarchy; rather, he deemed the Sultanate as the most acceptable form of governance. He argued that a strong government was essential for safeguarding the Muslim nation against external threats, ensuring security, collecting taxes, and addressing the needs of the Muslim populace.

The contemporary understanding of education, particularly in relation to emerging sciences, can be traced back to the military defeats suffered by Iran at the hands of Russia during the reign of Fath Ali Shah. Abbas Mirza, the military leader during these conflicts, along with his deputy, Qa’em-Maqam Farahani, discerned that the primary cause of these setbacks was the superior military training of the Russian forces, which provided them with advanced weaponry, discipline, and effective collaboration— qualities that were notably absent in the Qajar army. This failure emerged as a significant concern for the Qajar dynasty, representing a critical vulnerability throughout their rule. The defeats they suffered, coupled with the signing of the Golestan and Turkmenchay treaties, resulted in the detachment of territories from Iran that are currently situated within the Caucasus region. Consequently, this situation prompted inquiries into the underlying reasons for these failures. The response was unequivocal: specialized training was essential. Consequently, the demand for education at this juncture stemmed from a form of governmental apprehension. Nevertheless, it is crucial for Abbas Mirzai, the crown prince, and Qa’em-Maqam Farahani, his deputy chancellor, to recognize that the nation was deficient in the necessary frameworks to realize these emerging domains of scientific education.

Fatemeh Barghani Qazvini )1268-1233 A.H.(, also referred to as Zarintaj and recognized by the names Tahereh and Qara al-Ain, was a prominent poet and an early follower of Seyyed Ali Mohammad Bab, playing a significant role in the Bab movement. Initially, she was drawn to the Sheykhiyeh sect, during which time she assumed leadership of a faction of Sheykhiyeh in Karbala and Iraq. However, upon the public announcement of Seyyed Ali Muhammad Bab’s invitation, she embraced his teachings and emerged as one of his most devoted adherents. Tahere Qara-al- Ain was the inaugural woman of the Babi faith to unveil her face, proclaiming that the advent of the Babi movement signified the abrogation of Islamic laws. Following the failed assassination attempt on Naser al-Din Shah, she was executed in Tehran, alongside numerous other Babis. A collection of poems attributed to her exists, although there is ongoing debate concerning the authorship of some of these works. This article offers a fresh perspective on the life and poetry of Tahere Qara-al-Ain, the renowned Babi poetess.

The topic of disease and the proliferation of epidemics in various cities and regions of Iran during the Qajar period is a significant issue that, alongside numerous other social aspects—both minor and major—has been documented in several travelogues authored by travelers and European officials of that era. The references in question vary based on the geographical prevalence of endemic diseases in Iran. For instance, there is a notably persistent occurrence of cholera in the southern regions and along certain coastal areas of the Persian Gulf. Additionally, various common diseases and health issues are prevalent in the peripheral regions surrounding the Mazandaran Sea. These references reflect local experiences in managing these diseases and the corresponding treatment approaches. The information derived from this category of travelogues holds significant importance for reconstructing the historical geography of medicine in contemporary Iran. Furthermore, the fragmented statistics found in various published travelogues serve as important records for assessing the potential mortality rates associated with prevalent epidemic diseases in Iran. These documents can be utilized concurrently and possess considerable value in elucidating the medical, social, and demographic conditions of Iran during the Qajar period. This article employs the library method to analyze significant travelogues authored by Europeans during the Qajar era. It focuses on the collection and classification of data concerning the prevalence of various diseases in Iran, while also evaluating and investigating the nature and presentation of this data. The results of this research illustrate various themes, including health, disease classifications, epidemic occurrences, traditional medicinal practices, and treatment methodologies. Additionally, it examines the influence of foreign physicians in Iran and the Qajar court, as well as the responses of traditional Iranian practitioners, particularly those affiliated with the Qajar court, to the presence of European medical professionals. Furthermore, the study highlights the impact of modern medicinal products introduced through European travelogues during the Qajar era.

Nasser Pourpirar, in his book “The Rise of the People,” critiques various photographs from the Qajar period, including images of Muzaffaruddin Shah, Qajar officials, religious figures, and notable individuals such as Haj Sayah and Mirza Reza Kermani. He categorizes these photographs as forgeries, asserting that they were fabricated to construct a historical narrative and serve as documentation for the people and events of that time. In the current article, the foundations of his assertions are initially scrutinized, followed by an examination of sources and photographic archives that demonstrate the inaccuracy of Porpirar’s claim, which stems from his lack of knowledge and ineffective historical analysis methods.

The four elements have played a significant role in the history of human life from the earliest times to early human societies until now. Most of the time, great powers were considered to dominate human forces rather than being subordinate to them and were considered supernatural forces. Therefore, different tools and various gods were created to deal with these forces and prevent accidents and dangers caused by the power of the four elements in different lands. With the passage of time and more and more human experience, objects, colors, directions, seasons, plants, animals, planets, metals, or other special elements have gained the aspects of symbolism of the four elements, and in this connection, there are various motifs to induce their meanings and help them the powerful forces of these elements were used, which had the ability to transfer to different raw materials. The four elements are the four primary elements that, according to Empedocles’ opinion, cannot change into another, have existed and do not arise, do not disappear. The primary origin of this fourfold classification is rooted in the opinions of pre-Socratic Greek thinkers. These elements were honored by different nations, lands and religions, and words have been said about them, and their manifestations, which have the aspect of holiness, have been shown on different works of art. Through the use of designs among various arts, carpets and rugs are the one. In their designs and motifs honoring four elements, especially water and fire in independent or combining forms, are observed. By both ways of depiction water and fire in rugs, sometimes used independently and sometimes in neighbors, they have been meaningful and it is possible to convey a concept by shapes. The juxtaposition of water and fire through Iranian rug designs is a new idea in its conceptualization, which is discussed in these lines.