مجله پژوهش های تاریخی ایران و اسلام
پیاپی 14 (بهار و تابستان 1393)

The events after the war between Timur and Toqtamish in 797 A.D. near the Terek river have reflected differently thorough various sources. Meanwhile the most Timurid historians have written about the Timur's invasion on Moscow and capture of it, the western historians and resources don't believe to it. This paper in an attempt to a new approach based on different books and resources.

There are few documents written in Elamite language from the Old Elamite Period. Nevertheless, there are some 600 hundred legal documents from Susa of the Sukkalmah Period that provide us with direct evidence of Old Elamite social, economic and legal life. The present essay will study two contracts regarding commercial transaction in Old Elamite Susa; special attention is given to the form and content of these documents. A comparison with the nearly contemporary Laws of Hammurabi opens new perspective for comparative study and raises new questions regarding the cultural contact and shared common law between Elam and Mesopotamia. The cuneiform documents show the concern of the creditor who wants to save himself from all the risks involved in a commercial journey by putting the whole responsibly on the traveling merchant. The laws of Hammurabi, however, rule that in the case of enemy attack, i.e., force majeure, the traveling merchant is not to be held responsible. The documents furthermore, shed light on the economic role of the temples.

The Teymour’s invasion and the ensuing aggravation of Zoroastrians’ problems in Khorasan and the northern regions of Iran forced the chief magians of this religious minority to emigrate to some safer areas including Kerman and Yazd. Following their residence in Torkabad and Sharifabad villages, Yazd turned into not only the most prominent spot for Iranian Zoroastrians but also a pillar for Persian Indians to acquire information on their religious rituals. The continuation of such cultural relations led to the establishment of the “ Society of Persian Indian Elites” in the 19th century aimed at helping their fellow-religious mates in Iran. This happened when the Persian Indians had flourished as a result of having close relations with the English statesmen in India and benefiting from their western ideological doctrines. Following the establishment of the society, Mankji paid a visit to Iran during the Naseri’s era and initiated a number of measures including the lifting of capitation, the internal reformation, foundation of new schools and efforts to decrease the social pressures on theZoroastrians. Such measures started a new chapter in the social, economic and cultural status of the Zoroastrians in Yazd. Using historical analysis, the present research endeavors to offer a critical analysis of the extent of this interaction in terms of the function of the representatives of Persian Indians during the Naseri’s era.

Historical knowledge and faith is one of the most important elements among multifold and combined identity elements in Iran of the Sassanid era. This element has not attracted an acceptable attention to itself. Though it plays a role in pre Sassanid era, the historical knowledge found a more considerable importance in this period. The roots of this development were the political-religious ideology and outlook and an intentional and conscious treatment with the historical knowledge. As a ground for solidarity among people groups, the Sassanid agents paid more attention to the Iranian history and myths. They believed that, along with the Zoroastrian religion, a common historical faithis one of the most essential elements of the social solidarity in “Iranshahr” realm. We can see the first phases of development of this process since the rise of the Sassanid and especially Ardeshir era.

The aim of this research is to analyze the viewpoint of Muslim authors about the concept of ‘Divine Glory’ or Farr-e Izadi, which was the source of legitimization for kings of ancient Iran, with an emphasis on prose works of Islamic period. These works have been categorized and studied in three fields of historical sources, texts related to the Wisdom of Illumination or Hikmat-e Ishraq and Books of Percept or Andarz Nameh-ha. This research tries to analyze these selected works in order to answer this question that how was the reading of their authors from this ancient concept and how they related their perception to this issue. This research shows that Sheikh Shahab al-Din Suhrawardi had depicted the most theosophical interpretation from this concept and had the most substantial and superficial similarity to the original version. Conception of authors who wrote historical texts is also similar to components of ancient standard in a sacred point of view, while there is an important distinction towards this concept which had different usage from the real version. In fact the image of Farr-e Izadi which has been depicted by the authors of Books of Precept is not according to the characteristics of the original version but is based on their perception of ancient concepts in political fields for their governors.

The historical quest for Prophet(pbuh) in the west contemporary literature , began from the mid-nineteenth century with the writings of Muir , Sprenger and Goldziher. These said that the many of Islamic traditions related to the life of the Prophet(pbuh), was fabricated . Wansbrough continued this road, who believed that the rise of Islam way same "salvation history" in Judaism, that occurred in middle of the second century onwards . Crone and Cook also, in Hagarism, said that to determine the accuracy of the historical events of Islam, should be explored the external sources of realm of Islam (external evidences). Some "modern skeptics" like Nevo and Ohlig have very extreme comments; they suppose the historical prophet completely false. The purpose of this paper is about the part of the non- Islamic evidences on the rise of Islam in the Middle East, that has gathered by some western scholars such as Hoyland, written in Greek, Syriac, Coptic, Armenian, Latin, Hebrew, Persian and Chinese. The outcome of this article about the image of Islam in non-Islamic sources, often agrees with Islamic sources. In the present article, have been introduced some of the oldest non-Islamic Writings, dating from 634 to 700 AD, inclusive of a point for the rise of Islam, the Prophet(pbuh), Islamic ideas or Koran.

Sassanian after access to power, Attempted tothe focus of the central government, and to recognize the state religion. But this Objectives did not continue normal process. But kings like Narseh where took the power of his rival (Bahram Sakanshah),Unlike his brother and his nephew (Bahram I and Bahram Bahrami) not only not rated to Clerics like Kartir. But also attempted to grant freedom to Manichaeism activities. and abandoned Centralizing policies of Western states. However, it was not because of that Nrseh knew this kings usurping his rights in the kingdom But also it was because of support the clerics of B. Sakanshah and to reduce the power of religion mens like Kartir. and also part of the efforts was to find allies in the struggle with Rome. Therefore, the hypothesis that some researchers have presented In the power Nrse hand his feud with Shapur's successors, Inthis paperan attemptis, according tothe available figures and events and compare the performance of Nrseh with the previous overeigns, answer to questions such as, how the King of Nrseh, his rights for to seize power, supporters and opponents of his, and the domestic policy Nrseh.

With respect to the date of the Tavvabin movement, there have been several different and conflicting speeches mentioned in the primary sources of Islamic history. In total there are seven different dates mentioned and in unique refrence we find conflicting dates related to Tavvabin history events. Comparison of the dates mentioned in ancient references and the use of historic witnesses and the Tavvabin route map have helped the author of this paper to compute the distance traveled by the Tavvabin and comparing this distance with routes of similar wars to finally reach the conclusion that the battle has taken place in Jamadi-al-avval of the year 65 in the time of Marvan government and therefore all the other mentioned dates are not valid.

Bound by Georgian troops Safavid predominantly Muslim and converted to Islam POW Georgia and the elements were out of competition at the Safavid court of traditional mode. The founder of the dynasty, the Turks and Tajik groups formed at the beginning of this series have had conflicts and competitions. Turks competition Vtajykan including court history is the most famous rivalries. This caused the Union troops were old. Heightened competition between the Georgians and the Turks and Tajik coalition was at Safi. In this section yet Ghezelbash Tajik all your strength to win Georgians were not lost. With the death of Shah Abbas I was starting to restore their power. They will have the opportunity to take advantage of the opportunity to consider fully the establishment of the Safavid Georgian forces withdraw. This has resulted in an unprecedented alliance between the Turks and the Tajiks, the coalition wide conspiracy for the overthrow of them were Georgian. The king also because Georgians were affiliated with the Shah of protection. This makes the left-wing conspiracy, Tajiks make threats to the King. The Georgian side is associated with a decisive victory over the competition.This study aims to study the competition between the Georgian and historic resources, relying on paid leave and Tajiks.