Journal of Historical Researches
Year:2022 | Volume:58 (NEW VOL 14) | Issue:1 (53)|Papers Count:6

The intellectual debates from elite schools to the political arena are always considered an essential part of a society's thought schools. Some of such reflections can be understood from the resources of each period. Refutation is a type of writing whose primary purpose is to prove the invalidity of a particular belief or claim. The present study aims to examine the refutations introduced in the Kitab al-Fihrist of Nadim; some of which have generally disappeared. However, the analysis of their names and types can help to analyze the thought schools of the early Islamic society until 377 AH. Based on the typological technique, this research has studied three types of theological refutations: 1) group-based (religions, eclectic ideas, and cults), 2) individual-based (individuals or their works), and 3) thematicbased. The results show that the Mu'tazilites were the pioneers of the refutations written on others and even among themselves, followed by the Imamis with a long distance. Most Refutations have been devoted to Christians. The determinists in the refutations in sects and religions have been criticized and rejected indicating the intellectual conflict of the Islamic society with determinism. The individual-based refutations written on the person or their works focused on the Mu'tazilites and their theological disputes. Bishr Ibn Moʻ tamar and Abu Ali Jobba'i are known as the most famous apostasiographers. In the thematic-based type of refutation, the subjects of 'Imamate, Prophethood, Resurrection, and the Qur'an have received more attention. The origin of refutations came from Baghdad.

Different and conflicting opinions have been expressed about the political relations between Agha Mohammad Khan and Zaman Shah. According to contemporary Afghan scholars, Zaman Shah was assumed to be an independent king with a realm beyond its realm. Thus, they have provided a specific interpretation of some of his political actions such as sending an ambassador to Tehran and corresponding with Agha Mohammad Khan. In contrast, a significant number of Iranian scholars consider Zaman Shah to be merely a local ruler that has attempted to separate parts of Iranian territory. The main purpose of this study is to critically evaluate these narratives and reach a new interpretation of these relationships. In this perspective, the narration of the Qajar and Durrani sources on the issue of Khorasan, the borders of the two sides on the side of Khorasan, and the exchange of ambassadors are examined. One of the main questions is, as a significant number of scholars have stated, is the following: Can the relations between Agha Mohammad Khan and Zaman Shah be evaluated on the basis of the Sultan governor model? In the present study, Durrani and Qajar narratives have been compared simultaneously using a comparative method. Based on such comparative method, we believe that Ahmad Shah, as one of the leaders of Nader Shah's army and his grandson Zaman Shah, like Agha Mohammad Khan, sought to gain power in Iran not separating it from the motherland. It is assumed here that that Zaman Shah did not seek to separate any part from the territory of Iran and the events of the following decades and the British colonial policies should not be related to the Durians retrospectively. As such, in some cases, our interpretation of events is based on subsequent events and not on the events themselves and the persons involved in the event.

Examining the policies of the Umayyads and Marwanis toward Imam Sajjad (AS) after the event of Karbala is considered one of the important issues in understanding the political and social developments of the Shiites in the second half of the first century AH. On the one hand, it describes the activities of the Shiite community; on the other hand, it shows the influence and position of Imam (AS) in that era. This study specifically examines the historical sources of Shiites and Sunnis and tries to draw two interactive and confrontational paths of Umayyads and Marwanis toward Imam Sajjad (AS). The following research question is posed: during the Imamate of Imam Sajjad (AS), about 34 years, what was the Umayyads’ treatment toward him? Historical studies show that a specific pattern on this subject cannot be drawn. The Umayyads had a positive and sympathetic approach toward Imam during a period from Yazid to the late period of Abdul Malik ibn Marwan, but from the late period of Abdul Malik and his son Walid, they had a negative and confrontational approach toward him. This study specifically examines the historical sources of Shiites and Sunnis and tries to draw two interactive and confrontational paths of Umayyads and Marwanis toward Imam Sajjad (AS).

The Inallus are among the Turk tribes that have played a special role in Mamalik government of Syria. After joining the Safavids, one of Shamloo Ghezelbashs and then his descendants became the governor(s) and the political elite(s) of Chadegan Region until the Pahlavi period. Local military forces had many economic and cultural activities, such as holding mourning ceremonies in the first decade of Muharram. The important question addressed in the present article was "what role the Inallus played in launching and continuing Ghameh Zani ceremony in Chadegan City in the current period and the period of Mohammad Reza Shah Pahlavi". This was compared and analyzed with the information presented in the travelogues for tourists in the Safavid period to investigate the history of Ghameh Zani. The research findings indicated that Ghameh Zani in Chadegan City in the contemporary period was very similar to that of the Safavid period. The more we got back to the previous periods, the more prominent the role of the Inallus in holding this ceremony was observed. Continuation of the four-hundred-year rule of the Inallus in Chadegan led to continuation of Ghameh Zani in this city. The centrality of the Inallus was holding this ceremony from the Safavid period, opening a window to the dark background of Ghameh Zani in the records and origins of the Ghezelbashs before entering Iran.

The arrival of Britain in India under the cover of the East India Company at the beginning of the 17th century led to the country’ s gaining access to the legendary financial resources in the subcontinent. However, with the British presence in India, the Zoroastrian community of this country, known as the Parsis, also underwent a significant economic transformation. Evidence of the increase in the wealth of the Parsis after the establishment of the British East India Company in the subcontinent is that in the 19th and 20th centuries, with the capital possessed, they set up numerous and large factories in India. Were there any special relations in the economic and professional field between the Parsis of India and the company? This is the question that the present study seeks to answer. In this study, using related historical sources, including works about the Parsis of India as well as compilations about the beginning and implementation of the British East India Company, the reasons for the positive perception of the company leaders of the Parsis are examined using a descriptive-analytical approach. Then, by reviewing the professional life of the Parsis, in two important ports of Surat and Bombay, which were the main points of contact with the company’ s employees, examples of the Parsis services to the British East India Company and the privileges donated to the Persis leaders by the British are recounted and analyzed. The results show that the Parsis cooperation with the British government representatives in India was not limited to economic fields and that the British also had the assistance of the Zoroastrian community in the political arena.

The time of coin minting with the first fort has always been much debated so that it has given rise to two theories of early history (about 300 to 280 BC) and late history (about 210 to 180 BC) among researchers in this part of history. The land is Persian. With the publication of the results of Stronach's excavations at the Pasargadae Plateau, the evidence for accepting the theory of earlier history has been strengthened because the archaeological data of the second and third periods on the plateau are closely consistent with historical events and numismatic data. However, in the meantime, there have been different analyses and perceptions of its proponents, who have tried to direct the historical events towards the later history with the results of the excavations of Pasargad throne.