JOSTARHA-YE TARIKHI (FARHANG) (HISTORICAL STUDIES)
Year:2009 | Volume:21 | Issue:4 (68)|Papers Count:11

In the age of Nāser al-din Shāh Qājār (1831-1896) took place many political, social, economical and cultural developments in Iran. One case was in the subject of histography. Jalal al Din Mirzā Gājār (1830-1872) was the pioneer in this field. The present article, by considering his Persian Purism (using only words of Persian origin words) in his writings, tries to study his ideas about histography.

Shah Ismail, the founder of the Safavid dynasty made Tabriz his first capital. The ruins and destruction caused by the wars between Iran and Ottoman made Shah Tahmāsb to transfer the capital from Tabriz to Qazvin, the city which was in a special position with regard to geographical position, the crossroad which facilitated communications. There he built a governing house that included palaces, gardens and squares and other places fitting a distinguished capital for the Safavid state. Of all those, today only the Chehelston and the Aligapoo entrance are remaining. Many, especially Abdi Beik (1598), have glorified the governing house of the Shah Tahmāsb. The present article tries to show Abdi Beik's dscription of these buildings.

When the Arab Muslims invaded Iran, Iranians had three options: (1) to fight, (2) to become Muslims and (3) as the folk of the Book (Ahleh Ketab) pay tribute. In the beginning signing the peace contracts with Iranians were done by the companions of the Holy Prophet (Sahābeh) and the Islamic jurists. But later the military commanders dictated the peace agreements. The present article is to analyze these contracts.

After Herodotus, Xenophon is one of the historians who wrote the oldest war memories, notary Anabasis. The abortive campaign of young Cyrus, against his brother, Artaxerxes II, narrated in Anabasis, is associated not only with Iran’s history, but also related to Greek history as well. For this reason, this book has become well-known in Greece and later in the West. Although Xenophon reported the events of this book increases first hand, the significance of Anabasis, his exaggerations must not be forgotten. Anabasis clarifies the social, political and military aspects of Iran’s society in the age of Achaemenid.

At the time of Qajar dynasrty traditional Iranian society was fully confronted with the modern world of the west in various areas. Iran, at the time, was completely a traditional society that was ruled according to tradition and religious laws (shariah). As the time was nearing the close of the century the confrontation was being strengthened and sharpened. Such a process influenced and shaped what can be called the reformism.The present article tries to explore the process of the reformism and reformist attitudes of the age and their practical implications in the area of judicial system which were shaped in the confrontation with the western modern attitudes. In a way the article is trying to answer this question that: what new horizon were opened to Iran while facing the modern world and how Iran responded to this new challenge.

Although there is very little information concerning Zoroastrians’ social status and living conditions until the safavi's era, the available documents indicate their presence in the region as well as their migration from northern and north-eastern parts of Iran during Timor's invasion. Yazd was developed as the most important center of Persian Zoroastrians during safavid's era. Their relationship with the Zoroastrians of India (the Persians) was developed at that time. The present research investigates the problems of the Zoroastrians, as a minority group in Yazd, from the beginning of safavid's dynasty till the end of Abbas I kingdom, with respect to their political, social and economic situations.

Political and religious power of Safavid Kings was the main reason for their orders to be considered as absolute rules. However, in some cases, the king's orders were carved with calligraphy on stones to be more publicized. These stones were then placed in public places such as mosques and bazaars. In fact, the Safavid governmental inscriptions are reliable archaeological evidences in which king's orders are emanated. These orders aimed to resolve the social, cultural and economical issues that existed in the Safavid era. The orders can still be found in the form of inscriptions on Jāmeh Mosques, Mausoleums, Shrines and Bazaars in many Iranian cities such as Isfahan, Kashan and Yazd.After identifying, classification of information obtained from 26 Safavid inscriptions found in the mentioned cities, and data analysis in the current project, it has become clear that social affairs formed part of the main reasons for creating such inscriptions.

Mehrgan festival was the second most important of ceremonies in Ancient Iran which was hold on 16 to 21 of the month of Mehr. 16 Mehr was the public ceremony and 21 Mehr was the sublime ceremony. According to Islamic references, the origin of Mehrgan goes back to the time when Zahhak was overcame by Fereydoon. Mehrgan rites were held in the first Islamic centuries (first to fourth century a.h). Omavids and Abbasids rulers supported these festivities because their they were economically profitable and gave legitimacy to their rule among Iranians. Some pious Muslims disliked these festivals but some others did not find them opposing Islamic values. Holding these rites in the four first centuries is preserved in reference books such as war books (fotuh), public histories and encyclopedias.