JOURNAL OF THE FACULTY OF LETTERS AND HUMANITIES (UNIVERSITY OF ISFAHAN)
Year:2005 | Volume:- | Issue:40|Papers Count:13

Local historiography is the third well-known type of historiography after dynastic and general histories. Each state or city in accordance with its special political, social, economic, cultural etc condition has got one, two or more local histories. At the same time, the vast and rich province of Fars with its special historical, cultural and religious background has got a relatively rich local history. Although the same province had a very deep relationship with the world before Islam as a basis for Hakhan1anishiand Sassanid daynasties, its local historiography was full of culture and thoughts of the Islamic age especially about Erfan and Sufism, being away from a biography with the world before Islam. The first work of history of this province is in Arabic and is about biography of scholars of the time. This trend lasted for about several centuries in such a way that it made the necrology be started as a branch of this state local historiography. Moreover, several works in Persian was written until the Safavid period, which were-influenced by the same iography of scholars and Sufism in one way or another, including chapter two of1he book Shiraz name hand some parts of Farsnameh Naseri which prove it to be true. The Fars local historiography remained away openly from political and military problems, emphasizing social, economic, cultural and religious situations of Fars.  

Hafshoyeh is a big village near Ghohab which is situated in the north east of Isfahan. Ghohab has many springs. In Hafshoyeh, there is only one historical monument. It is a mosque which the researcher observed 36 years ago. Last month, when the researcher went to the area, he went to the mosque again but this time its condition was very bad. The present paper attempts to draw the attention of those who are responsible to the importance of taking necessary actions to protect historical monuments.  

In the era of Karazmshahian, the palace or court had a complex organization. Unlike the administrators, the court staffs were divided into different groups, each of which had a particular place and status. Regardless of the king's family, the senior groups were the court emirs. The emirs themselves were divided into subgroups. In this article, certain court emirs including Hajeb, Amir Majless, Amir Akhor, and Amir Shekar will be introduced. These emirs were in charge of different affairs of the court. Moreover, the article touches on the background of authority, place, and status in the administrative structure of Kharazmshahian as well as certain people in charge of such positions.  

The present paper addresses the relation between the endowment and Shi'ism, the effects of Shi'ism development in Iran, the impact of religious instructional institution on the development of Shi'ism and. the role of Shi'ism in orienting the endowments of Safavid era in order to show the impact of endowment development on the process of Shi'ism development in Iran. Moreover, the role of rulers on both reinforcing and developing endowment and propagating their religious policies i.e. developing Shi'ism in the society is represented. In this regard, and in order to clarify the development process of Shi'ism in Safavid era, it is necessary to examine the endowment documents. This study is based on the library and document method while selecting the endowment documents of three cities including Isfahan, Kerman and Mashad.  

To propose such definitions and concepts as "social class" to categorize the merchants, with use of such themes as "class for itself' to denote the objective and actual existence of individuals who share the same life style, mode of production and a similar income level and compose a social group without a proper knowledge of belonging to the same social class, and also "class for itself' to refer to merchants as a social group who have attained class consciousness are illuminating and correct themes pertaining to describing merchants from a politico-sociological perspective at the time of the Constitutional Revolution. A morphological study of this social class in the sense to define its internal mechanisms and the merchants' conduct towards other members of their class, and also their relations with other social classes would enhance an understanding of the class identity of the merchants. This paper not only deals with the internal structure of the merchant social class, but also throws light on the dealings of merchants with the government officials, state governors, clergymen, the masses of people, the inteligentsia, shop keepers, artisans, and the money changers.  

This research aims at answering the following questions: 1)  What were the roots and objectives of Shirkhan Afghan's rebellion? 2) Why did it occur? and 3)What were the ultimate results and outcomes of the rebellion? This rebellion which took place in 1040 A.H. in the vicinity of Qandhar continued until I041A.H., corresponding with Shah Safi's reign, successor of Shah Abbas I, whose rule from 1038- 52 A.H. marks the beginning of the second political phase of the Safavids. During these years the important province of Qandhar was marked with unrest. In this paper, reasons for Shirkhan Afghan's rebellion, his moves, the beginning and end of the rebellion, and finally the causes of defeat and its final outcome are investigated and analyzed.  

The Takllou tribe, one of Qezelbash tribes, played an important role in forming Safavid government. But they were killed in period of Shah Tabmasb Aval (the first Tahrnasb king) because of their extravagance. However, they kept themselves in Safavid government until 1956, when King Abbas deleted them. This tribe committed hidden and obvious plots against Safavids and tried to weaken them. After the death of King Abbas, they were involved in many events especially against princes. They increased struggle in court by supporting some princes. When Qezelbashes tried to kill Safavid kings with Takllou's help, the moral purity of them was removed. Also, the public opinion about Qezelbashes changed at this time against Safavid kings. This event caused weakness and disordering after Tahmasb king's death. In addition, in Shah Abbas Aval (the first Abbas king) period, separation of religion-mastering and the government become more and more. Takllou's opposition for militia and political aspects had major negative effects on Safavid government because they helped Ottomans in order to oppose with Safavids.  

The main idea in this article is that whenever the Russian and British Colonial governments came to an agreement about Iran, its independence and land completeness were severely endangered and Iran's domestic changes have influenced this correspondence, too. Based on this view, the only tension and contrast between Russia and Britain has provided Iran independence and Iran could use the equilibrium diplomacy between the two rivals. Thus, at the threshold of the Constitutional Revolution, as intensity of competition between Russia and Britain speeded, Iran Liberalists won victory up. An agreement between Iran and Britain cited in 1907Contract revealed Iran foreign policies, independence and land completeness and politically changes have revived Mohammad-Ali shah despotism. So co-operating foreign colonial powers with domestic despotism changed the equilibrium against Iran Liberalists and paved the way for cannonading and closure of the new Majles.  

The First Daryush (B.C 486- 522) came to thorn after protracted struggles and several disputes. Immediately after initiating his reign, Daryush called himself the chosen king or the prophet of Ahoura-Mazda in the inscription of Bistoon and thereby he bestowed legitimacy to himself and his descendents. "Why did he call himself the legitimate king?" "How did he do it?" These two questions make the basic questions which this article attempts to answer by discussing the legitimization of power and to bring forth the reasons behind it.  

This work endeavors to explore the situation of the executive aspect of the political thought in Iran during a long period of transition between 820 and 1501. In fact, the explanation of this aspect of the political thought is essential for understanding its political and administrative function in the geopolitical of Iranshahr. The variety of dynasties in the historical geography of Iran points out the up and down circumstances in the life of the country. However, the selection of different political centers conveys the achievement of the political thought on the political act. On the other hand, for conquers the state of affairs revealed that it was inevitable to accept the methods and matters which shows to their people and others their authority in a particular place. In this study we firstly try to have a short explanation on the Iranian political thought's formwork and its function, and then identify the state of the historical geography of the country during the periods under discussion. Next, an attempt is made to explain different dynasties and capitals in three main eras: 1- First period: Taherid to Ghaznavid (840 - 962) 2 - Second period: Ghaznavid to Mongol (962 -1219 ) 3 - Third period: Mongol to Safavid ( 1219-1501).  

This article investigates the idiologic effects of Safavids on the formation of style of Safavid's wood carving. Since the style of Safavid's wood carving in Shah Tahmasp period attains perfection, so in this article the works of wood carving done in his period are discussed as an overall observatio.1and its roots are compared. In analytic study of the existing works we conclude that the wood carving artists in Shah Tahmasp period in order to show the style of Iranian's wood carving art called Safavid's style, used the characteristics that point to the three kinds of subjects: adherence to the sect of Ali (Asna Ashari Shiite), mysticism and the culture of ancient Iran. Application of these three characteristics corresponds to the three bases of Safavid's ideology and implies the point that whatever made Safavid's woodcarving is rooted in their beliefs. Safavid's ideologic bases not only caused that the people notice their national hi-story and national unity, but also directed many of the art forms including Iranian wood carving to the style that was the same as those bases, so it can be called a national style. This style in the third period of Tahmasp reign attains perfection.