Journal of Historical Perspective & Historiography
Year:2017 | Volume:27 | Issue:19 (104) |Papers Count:7

This study attempts to understand the views of Mohammad Kazem Marvi on the issue of "self- the other religious ", and explores its reflection in the content and methods of history-writing of Alam araye naderi which properly represents the religious policy of the Nader. Hence, to achieve this goal, the following questions are examined. What is the position of elation of religious "the self, the other" from the viewpoints of Marvi and how he has treated with the re-introducing the self-religious? What factors influenced this thinking that has evolved. What effect was observed in his opinion in his history writing method? In response to this the following hypothesis are assumed. Considering the neighboring of Sunni governments; Uzbeks and Ottoman, the other religion in this period was formed based on the confliction of the other Sunni and the self Shia with Uzbeks and Ottoman. Since the texts regarding the history writing in the era of Afsharid is considered in the domain of military and political history, reflection of the religious issues in that era is not so strong. Thus, this research is intended by introducing and studying the self other religious of Alamaray e Naderi history writing, through the methodological and conceptual perception of its reports, identifies the intellectual, cultural, political, and social life of that era.

The arrival of new science to Iran and its influence on the Iranian civilization and culture can be viewed hrough, several angles and areas. Nasrallah Falsafi a historian, lecturer, translator and journalist is, one of the founders of scientific historiography and transmitters of the new knowledge to Iran. However historical perspectives of Nasrollah Falsafi, and his position in transferring the scientific historiography and modern knowledge to Iran question that has not been independently analyzed.this study aims to investigate his position and influence in the scientific historiograghy and modern knowledge, utilizing library resources via describing and analyzing his philosophical historigraphy methody and vision.Due to his extended historical and literary and his familiarity with the modern western knowledge as well as combining the classic and modern historiography, Falsafi has been influential in Iran, S contemporary scientific developments. However, his historiography has approchedthe elitism throgh nationalism, under the influence of the political and social condition of Iran.

Mohammad ibn Zakariya Al- Razi is one of the most famous Physicians in Islamic Civilization, Who his opinions and works have an important place in History of medicine. Al- Hawi fi Al-Tibb is his most famous work that sometimes has been considered as same Al- Jami' Al-Kabir. The importance of Al-Hawi in History of Medicine Studies has made it necessitated to examined its unity or difference with Al-Jami' Al-Kabir. Ibn Abi Usayba' a and Al-Qifṭī (Among Classic Writers) and Albert Iskandar, Mehrnaz Katuzian and Sami Hamarneh (Among Recent writers), distinguish between these two books. Nevertheless however, the study of other Al- Razi' s works, other works of Islamic medicine and the Islamic Bibliographic books shows that we can' t demonstrate exactly that Al- Hawi and Al- Jami are one work, although our evidences for their unity is more. This Article attempts to show there are some differences and similarities between these two works based on evidences.

siz and his famous fire temple, Adur Gušnasp, has an important position in the history of Zoroastrianism. Since Achaemenid, according to archaeological evidences and historical reports, and afterwards at the time of the Parthian and Sasanid until tenth century AD, it has been an active center. Despite this, not in Sasanid Zoroastrian texts and nor in sources after that, there aren' t clear data about spiritual living of Adur Gušnasp. What has been written about it, they are often summing up of archaeological researches and historical reports. With acceptation and authentication of šiz spiritual living, the important question is about Adur Gušnasp heritage. Really, was it destroy? If, it emigrated, where emigrated it? This article attempt to search a logical proposal for these questions.

In different periods of the Shia history the role of Ashura in persistence of Shia religion has caused Wahhabi historians to deny the ideological and historical principles of Shia by using of Ashura-like works in their investigation of this Shia uprising. The result of historiography of political and ideological currents of Wahhabism has caused a reverse imagination and unrealistic of Imam Hossein upraising instead of scientific and realistic definitions. In order to criticize Wahhabism ashuragraphy a constant attempts for a pervasive image of Ashura upraising are necessary. While Wahhabian ashuragraphs are trying to provide a place for their anti-Ashura works by selecting of similar title to Imam Hossein uprising historian, their story of Ashura has a particular features such as legality of Yazid caliphate against Imam Hossein and his companion rebellion, highlighting some unimportant problems to challenge principle issues related to upraising, overlooking of main objectives of the upraising and to hide its philosophy. Furthermore, purposive selection of historical resource of Karbala upraising, accusing Shia to worshiping grave and polytheism, unrealistic conclusions from related events to Ashura, and distortion of successive historical literatures and reports can be considered as other Ashuragraphy of historian works of Wahhabism.

Among historiography fields, it is Iran's artistic historiography which has not been seriously scrutinized so far. One of the topics that was considered by the rulers at the Timurid era was the attention to the class of artists, as this trend was pursued with supportive policies at the era of Sultan Husayn Bayqara (911-875) and other courtiers due to their artistic nature and interest in the arts, in particular the musicians this was and largely reflected in the history of this period. The purpose of this research is to investigate through descriptive-analytical method and historical-artistic approach what is the position and the content of Badaye al vaqaye from Zayn al-Din Vasefi (961-890) in Iran's artistic historiography and exclusively in the process of study the musicians of the Bayqara era in grand Khorasan and what information have it? The findings suggest that this work, far from the political-court views of other historigraphies of this period, is a reflection of the life of various classes of musicians in the society, as Vasefi referred exclusive points of musicians of the period which have not been mentioned in other chronicles. From this perspective, an analytical review of reports of Badaye al vaqaye, as well as adaptation with other historrigraphies of this period, on the one hand, provides new information on the music life of Sultan Hussein's period, and on the other hand, reviews previous studies in the field of music of Bayqara era based on historical contexts.

The origin of Islamic historiography is a topic that orientalists and Muslim scholars have given different views about. Abdul Aziz al-Duri, a Muslim scholar, describes the two lines of hadith and tribe as the axis of Medina and Iraqi historiography schools. The origin of Islamic historiography is rooted in the school of Medina, which could depict prophet’s tradition and prachices through avoiding tribal traditions including (proclamation, sentences, poems) and based on the serious research and methods of the Mohaddes. In this article, the methodological and analytical methodology of Al-Duri's arguments in relation to his claim are criticized and rejected, and the forms and traditions of the tribe by which that the Medina scholars have also been influenced is known as the origin of Islamic historiography.