نشریه سخن تاریخ
پیاپی 48 (زمستان 1403)

Throughout history, military organizations have always played a significant role in the socio-political life of societies. The purpose of this study is to investigate the performance of convergent and divergent military policies in the contemporary history of Iran. research type; The theory and research method are descriptive-analytical, documentary and historical which has been collected and analyzed in a library and field style using filing and interviewing tools. The statistical population of the research includes historical books and documents as well as 40 university professors and army officers. The results indicate that the army in the contemporary history of Iran as a military institution in the first Pahlavi period with convergent policies such as interfering in elections and relocation of governments led to Reza Khan's supremacy over the executive and legislative branches, control of sources of power and elimination of civil societies and became independent. In the second half of the Pahlavi regime, Mohammad Reza Shah, using international conditions and rebuilding the army, made a comprehensive effort to revive the dictatorship. At some point in the formation of the Islamic Revolution, the army, by joining the revolutionaries and during the life of the Islamic Republic of Iran, has always been a supporter of the system and in this regard, a lot of courage and capabilities in the field of security, including the eight-year imposed war , has in its record.

Iran in the qajar period was divided into several states and provinces. criterion for these divisions were not fixed throughout the Qajar era. Various human and natural factors and the opinion of the central government were effective on changing in divisions. This article intends to use the descriptive – analytical method in the field of library studies answer the questions " what changes took place in the divisions of the country in from the beginning of the qajar dynasty to the end of Naseri period and what were the most influential factors in these divisions. Research results show these divisions have been constantly changed. in fact, in addition to borrowing characteristics derived from previous government, internal and external factors such as the attacks of foreign countries and their imposed contracts caused important changes in the country 's divisions in this period.

The social structure of Iranian society has evolved over thousands of years and is characterized by two types of settlement: urban and rural. Iranian villages had their own distinct social and political fabric at the beginning of the seventh century AH, which faced challenges during the Mongol invasion and subsequent devastation. From the onset of the Mongol attack until the establishment of the Ilkhanate government, approximately forty years saw the inhabitants of this land entangled in war and bloodshed, resulting in irreparable consequences such as mass slaughter, the destruction of villages, and the disappearance of agricultural infrastructure.Research findings indicate that the Mongol nomadic incursion into Iran, driven by their need for access to pastures and grasslands, and their confrontation with settled communities (cities and villages), not only led to the decline and impoverishment of rural areas but also brought about changes in the social and political structure of villages. This decline persisted until the era of Ghazan Khan and his minister Khwaja Rashid al-Din. Although during Ghazan's time, efforts were made to implement economic reforms by focusing on land ownership reform, which proved somewhat effective, researchers argue that the situation of villages never fully reverted to pre-Mongol invasion conditions. The profound political and social impact of that era lingered on the face of villages for a considerable period.

Mohammad Bey, the prime minister of Shah Abbas II, was an Armenian Muslim who held this position from 1064 to 1071 AH. The work of Babaei bin Lotf from the Jewish sources of the Safavid period, the reason for the removal of Mohammad Bey was the religious prejudices and intolerance of the minister towards He knows the Jews and talks about the decline of this minister in an exaggerated and epic tone. Some sources of the Safavid period are also influenced by this view. It seems that the Shah himself was not very interested in this approach, but the arbitrary and inexpedient actions of Mohammad Beg eventually led to his downfall during the reign of Shah Abbas II. The article uses a descriptive-analytical method based on a comparative study of the contemporary Jewish and Christian sources of Mohammad Beg on the one hand and Persian chronicles on the other, to ask the question: What are the causes of the decline of Mohammad Bey from the ministry of Shah Abbas II? Contemporary Jewish and Christian sources describe the event in great detail. The present study explains whether Mohammad Beg's religious fanatical measures in persecuting Jews - according to Jewish and Christian sources - have caused his power to decline? Or, the great confidence and freedom of action of Shah Abbas II in Mohammad Bey in managing the affairs of the country and his authoritarian actions against political rivals, provided the grounds for his decline and removal from the ministry.

Jafar bin Abi Talib (a.s.) is one of the important figures of Islam, who has a high position in Persian culture. The description of the migration of Hazrat Jafar (pbuh) to Abyssinia and the story of his encounter with the emissaries of the polytheists of Mecca against Najashi, his epics and bravery and the story of his unique martyrdom in various genres such as praise, mythological and epic poems, mystical, historical and Marathi has arrived. The oldest Persian poems about Hazrat Jafar express his bravery and sacrifice in the path of God, and the latest poems have an elegiac and mourning aspect. It seems that Manouchehri Damghani, Abu Hanifah Skafi and Nasser Khosrow are the first poets whose verses about Jafar bin Abi Talib have survived. Most of the Persian poems about Hazrat Jafar (peace be upon him) present a mystical interpretation of the events of his martyrdom. In this research, among dozens of poems by ancient Persian poets, only poems that refer to a historical event and a historical narrative about That event is available. Boasting of his kinship, the story of his migration to Abyssinia, his writing of poetry, his bravery and fighting, cutting off his hands and giving him heavenly wings are among the things that Persian poets have addressed and these poems refer to a historical narrative.

Jafar ibn Abi Talib is one of the prominent figures in Islam, whom the Prophet (PBUH) had a special love for. Among the challenges raised in his life history is entrusting his guardianship to Abbas bin Abdul Mutalib. Evaluation of reports related to this claim is the central issue of this research. In order to achieve this goal, the first thing to do is to collect data and review their documents.Then, the issue of Abu Talib's poverty due to his family, which is the main reason for the introduction of this guardianship, has been historically investigated and finally, the manner of guardianship has been investigated. The findings show that the transfer of Jafar's guardianship to Abbas, despite being reflected in several ancient Sunni sources, is derived from a story whose first narrator, besides being among the students of Ibn Abbas, was not present at the time of the incident. Abu Talib's polygamy is also not accepted due to the small size of his family and the marriage of some of these children, so we cannot talk about his poverty because of polygamy. Especially, the examination of Abu Talib's financial situation does not show his poverty. The way of asking for guardianship is also not suitable for Abu Talib's status as the head of Bani Hashem and one of the elders of Quraish. According to the opinion, this claim was made in front of the guardianship of the Prophet (pbuh) for Imam Ali (pbuh) and in the competition of the Abbasid family with the Taliban to reduce the position of Abu Talib.

The critical book "The Story of Hajibaba Esfahani" was written by James Morieh and translated by Mirza Habib Esfahani (Beni). In this book, people, groups, and society are criticized, and in general, an important part of it is devoted to social criticism (especially the three institutions of religion, government, and the Iranian family). In this article, with regard to the British colonial goals in Iran and the role of Moriya in the British government, and in a descriptive-analytical way, his view on the three mentioned institutions in the Iranian society was discussed. The results show that in Moriah's book, all three of these important institutions in Iran are disintegrating; Religion is a tool to gain power and wealth. The government and its agents and employees are caught in bribery, oppression, naivety and ignorance. The institution of the family is also polluted and there is no empathy and cooperation in it.

Translation is one of the prominent branches of historiography in the Islamic world that deals with the biographies of different classes of society; in the Qajar period, due to the quantitative and qualitative growth of Shiite scholars and the lack of Shiite translations, special attention was paid to the category of Shiite translation; among these translations is Qasas-ul-Ullama by Muhammad Tonekaboni, which is considered one of the famous translations of this period; therefore, the present article is organized with a descriptive-analytical method in a library style based on these questions: What are the reasons for the expansion of Shiite translation in the Qajar period and what changes have it undergone in terms of structure and form? And what approach did Tonekaboni take to the biographies of Shiite scholars in Qasas-ul-Ullama? The research data indicate that Shiite translation-writing was given special attention in this period and by utilizing Persian prose, prose writing and avoiding difficult terms, innovation in the way of expressing content and modern memoir writing, and completing and completing previous translations while maintaining the structure of the past, there were minor changes; and Tonekaboni, while telling the stories that are the main structure of Qasas al-Ullama, has dealt with the biographies of Shiite scholars with a non-critical approach and has also referred to religious, political and social issues; therefore, the translation-writing of the Qajar period with these characteristics should be considered in the process of completion rather than in the transition period compared to the translation-writing of the predecessors.

Imam Ali (a.s.) as a person who, on the one hand, had complete devotion to the life of the Messenger of God (pbuh) and on the other hand, after the death of the Holy Prophet (p.b.u.h) had the position of Imamate, his speech and behavior for his followers, It has a pattern, and therefore, the biography of the Holy Prophet has been discussed from different dimensions and from the early periods. "Livelihood life" of Amir al-Mu'minin (AS), as a part of the extent of his life, is an issue that has been the focus of researchers especially in recent periods, but the analysis of the role of governance and the comparison of the era before and after the government in this issue It has been overlooked that the present research has tried to analyze the lifestyle and spending habits of Amir al-Mu'minan (AS) in family affairs during the period before and after the rule, considering the importance of the subject and using the method of description and analysis.The findings of the research indicate that the government did not have a role in spending money for dowry, alimony, and the needs of wives, maidservants, children, and servants, and Imam (a.s.) respected the requirements of each period in non-personal matters. has been doing But in the issue of housing and home appliances, the government has played a fundamental role; To the extent that Hazrat avoided building a house for himself and settled in a borrowed house. He also refrained from having accessories that had a ceremonial aspect.

during his blessed life, the holy prophet guided the society in many ways. due to the necessity of guidance in different eras, during his lifetime, he introduced guidance in the form of prophecies in an extra-era way for the eras when he was not physically present. they were precious in the society. these prophecies were not just news of the future, but as a wise person who had the task of guiding and leading the society, he pursued goals. one of the researchable issues in the prophetic life is the prophecies issued with the approach of identifying the divine guides in the islamic society .The introduction of the divine guides by the Holy Prophet in the form of prophecy included what functions and what functions did it follow? The necessity and expression of the functions of divine guidance, on the one hand, led to the recognition of the guidance of the Holy Prophet in the form of inclusiveness, as well as the forward-looking view of that honorable man to remove the dust of sedition and smooth the path of such guidance.In the end, it has been concluded that the Messenger of God to guide the society in various seditions and events in the form of prophecy, on the one hand, introduced the divine guides in two layers: introduction of Ahl al-Bayt, and prominent personalities as criteria and role models. They also stated the properties of the misleading, which has followed functions such as: preaching to the followers and warning to the opponents, identifying the misleading flow, proving the evil of the misleading properties, the standard and model for recognizing the guiding and misleading flow.This research has been prepared from the historical researches with a descriptive analytical approach and library method