Researchs on the historiography of the Ismâ ilis has been less successful among scholars in this field due to the loss of a significant amount of their works. By examining the few remaining works of Ismaili historians and recreating a general image of their lost works based on other sources, research into the historiography of this cult is to some extent possible. The importance of this research is due to the fact that the historiography of the Ismailis has been investigated from the perspective of the followers of this sect in a historical record largely ignored by researchers from this field. In this research, it will be shown what features of the Fatimid historiography in the dominant discourse of Islamic historiography. It seems that the Fatimid historiography, in spite of the advent in the dominant discourse of Islamic historiography and being effected by it, seems to be partly due to features such as the apparent intersection of the theology with the history and the placement of the Ismaili Imam in the center of events, which suggests an attempt for a kind of sacred historiography. It distinguishes itself from the tradition of Islamic historiography and separates it from it. This research has been accomplished through qualitative content analysis and based on library and digital resources.

Among different groups of sources on Sasanid history, the writings of Islamic classic authors, though compiled in the later centuries after Sasanid, are of great importance, due to their access to the original texts and sources of that period. After Ibn-e Vazeh Ya'qobi, Tabari developed the first general history in Islamic history. which was the most famous Islamic general history. After him, most of the information in Islamic general histories, except those exclusive of the Tabari's subject and time have been based on his materials.But among other Islamic general histories, the compilations of Mas'odi and Ibn-Asir are of Islamic historiography characteristics due to the content and manner of historiographies. The attitude and the styles of these historians and identification of sources and authorities are considered important criteria to evaluate and criticize the content of their work. This article attempts to consider the sources, the orginal news and reports, about Sassanid while investigating their attitude, styles and standing in Islamic historiography about Sasanid. The variety of references of Sasanid history in Tabari and Mas'odi's manuscript, different reports concerning different cultural, political, social and ethnical trends with different approaches to the history of this period is a considerable subject in verifying Sasanid history in the writings of these authors. Although Ibn-e Asir has presented Sasanid history based on Tabari's reports, his history indicates the result of a verification process and saying selection, due to its refining and elimination of parallel and contradictory reports.

IRI, as one of the most important worldly happenings at the last years of the twentieth century, has been followed by great and vast changes in Iran`s social and political fields. And so has been in the field of historiography. Historiography is a notable and complicated subject rising from historian`s active and mental interaction with historical events. In each era, it is based upon its contemporary thoughts and discourses on which different eras of historiography appeared. On this basis, one never views the historiography of IRI as a continuance of Pahlavi`s one. What notable in historiography lies in knowledge of the way in which the historical event happens and historian`s thought of it. It is, therefore, necessary for Historians to note the grounds and desirable conditions in historiography of IRI and in studying historical events to prepare the grounds for a complete and documented historiography. In the paper, it has been tried to study the line in which the historiography of IRI occurred and criticize it.

Islamic historiography since the beginning of emergence like many other Islamic sciences experienced two views: textualism and rationalism. Islamic historiography at the beginning was influenced anecdotal approaches, and for this reason, was strongly textualist. The main characteristic of this approach was strong commitment to citation (chain of narrators). But later, gradually there was a tendency in Islamic historiography that out of hand traditionalist was accused of "transition from the citation". Supporters of this trend gradually wanted to free themselves from the shackles of highly anecdotal. These gradual steps later led to a "transition of citation" And ultimately helped to formation of a critical - analytical orientation in Islamic historiography. The first historians finally abandoned the tradition method (citation).

The School of Hadith, which was formed mainly in Baghdad, developed in many cities of Iran. An important part of this school was formed in Khorasan which led to the production of some of the six Sunni books. Hadith School also emerged and developed in Neishabur, Isfahan and Ray. At the same time, hadith was the source of jurisprudence, Quran commentary, ethics and theology in general, as well as the history of Islam. Every Muḥaddith could be active in several fields of religious sciences. Hadith School of Isfahan had many scholars whose works have survived up to now. Ibn Mandih's family is one of them. Abu Na’īm is one of the main figures of the hadith school of this city, who, of course, was of the Shāfi'ī and Ash'arī faith in opposition to many of his fellow hadith scholars. He was also a Sufi at the same time. His legacy in the field of Rijāl and history is very valuable. It has both the Prophet's Sirah entitled Dalāil al-Nubuwa, Mairifat al-Ṣahābah in the biography of the Companions, the local history entitled Tariīkh-e Iṣbahān, and the Ḥilyat-ul-Awliyā in the biography of the scholars and figures of the Islamic world. His historical heritage in the broadest sense of the word is very valuable, although it is mixed with Sufism. He has preserved many resources for us. This article is a brief report of his life and his historical legacy.

After four decades have passed since the Islamic Revolution, a collection of various works about the history of this great event has been published. These works are the result of the efforts of researchers and historians and official and unofficial scientific and academic institutions and centers inside and outside the country, which ultimately led to the formation of the historiography of the Islamic Revolution of Iran. Historians narrate the history of the revolution according to their knowledge. Therefore, they have different perceptions of the revolution and its ideals. This has led to the creation of various works in this field and has ultimately contributed to the quantitative and qualitative growth of the historiography of the revolution. It is clear that the historiography of the Islamic Revolution cannot be evaluated in the continuation of the official historiography approach of the Pahlavi period due to its special features and components. On the other hand, the historiography of the Islamic Revolution is related to its historical tradition and is not created in a vacuum and all at once. For a correct understanding of the historiographical themes of the Islamic Revolution, it is first necessary to have a clear understanding of its intellectual foundations and sources. Western schools of thought, Iranian and Islamic traditions, and the world of historians, each of them somehow influenced the emergence and continuation of what we know as the historiography of the Islamic Revolution. It is not possible to examine this issue from all aspects in the form of an article. Therefore, the author has tried to focus on a very effective component in this field, and that is the relationship between the historiography of the Islamic Revolution and theological beliefs. For this purpose, some examples of the historiographical works about the Islamic Revolution in the period from 1340 to the present day have been examined. By critically examining these works, it can be seen that the historiography of the revolution, especially the historiography of the religious spectrums which later became the official historiography of the Islamic Revolution, is more than any other factor closely related to the theological thoughts of Islam and It has been formed especially for the teachings of the Shi'a. Therefore, the approach of many official historians of the revolution and the reading they present of the history of the revolution and its developments have a theological basis. The link between theology and history forms the main structure of the official historiography of the revolution.

A researcher in the field of history pays attention to the science of the historiographies characteristics presented by different sects. The present study aimed to survey the most important features of Orientalist historiography in contemporary Iran. Based on the results, the components of colonial Orientalist historiography origins are as follows: the distortion and denial of Islam, the perversion and humiliation of independence movements such as the tobacco movement, the constitutional movement, deidentification of societies to dominate nations, and exploiting community historians to achieve their colonial goals. To this aim used descriptive and analytical method, based on the sources written by these historians.

In the first two centuries of Islam, there was no singular and uniform historiographical tradition, and multiple schools emerged in the regions of Medina, Iraq, Syria, Yemen, and Iran. Gradually, the tension between the perspectives of court historians and other chroniclers, the vastness of Islamic culture, and the relative freedom of historians in employing the method of observation or narration led to the creation of works with different approaches. Nevertheless, Islamic historiography in the third and fourth centuries A. H. shifted towards a narrative-oriented discourse and made less use of analytical and critical perspectives. This article aims, using a comparative-critical method, to provide a brief analysis of the historiographical trends from the first to the fourth centuries A. H. and to compare the historiographical methods and perspectives of the Umayyads and Abbasids. According to the research findings, the Umayyads and Abbasids used history and historians as tools to legitimize their rule and, knowingly or unknowingly, contributed to the spread of certain historiographical distortions and deviations. Eventually, with the beginning of the translation movement and the cultural expansion and assimilation, conditions were created for the flourishing of historiography by historians from the subordinate regions, and the historical perspective of Muslim historians became more global and analytical. This culminated in a new generation of professional historians succeeding in producing distinguished works.

The methods of analyzing the history of the Islamic Revolution, especially by Western, Arab, counter-revolutionary and dissident writers, have been influenced by their mentality and their perception of the phenomenon of the Islamic Revolution as well as its developments and periods. Their reliance on their own subjective and perceptual understanding of the events for the historiography of the Islamic Revolution suggests that their stereotypes and mental frameworks, or their stigmas and their mental patterns, have undermined the data analysis and consequently disturbed their understanding of the realities and of objective changes of Iranian society and government after the Islamic Revolution. The pathological study of the analytical work of pessimist historians towards Islamic Revolution from epistemological and methodological angle reveals some deficiencies as follows: reductionism (providing explanation to the reality in terms of smaller entities and through absolutist and dualistic “black and white” approach to political phenomena), the self-confirmation bias (also called confirmatory bias or myside bias, in the sense of tendency to search for information in a way that confirms their own preexisting beliefs or mental assumptions rather than searching for historical realities), anachronism (in the sense of attributing the new analytical ideas to the historiography of the Islamic revolution beyond the actual time of the revolution), anatopism (in the sense of analyzing the Islamic Revolution out of its proper place, neglecting the historical and cultural particularities of Iranian society), contex to my (in the sense of quoting Islamic Revolution leaders out of context in order to depict false attribution through selective analysis of the text or of cut-off phrases by removing a passage from its surrounding phrases, in order to distort its intended meaning for critical specific purposes) and presentism (in the sense of historiography and interpretation of Islamic Revolution events in terms of modern values and concepts as well as evaluation of some periods of the Islamic revolution by critical adherence to present-day attitudes and today’s criteria of domestic and international society). At the end of the article, the author explains and proposes a realistic analytical-synthetic approach for the historiography of the Islamic Revolution based on the interaction of the context, structure, process and agent and the horizontal-vertical synthesis.