University of IsfahanHistorical Researches2008-62531320091023The position of the Donboli Family in Iran’s history from Safvid to QajarThe position of the Donboli Family in Iran’s history from Safvid to Qajar11816491FAHossienMirjafariProfessor of History, University of Isfahan, IranKoroushHadianPhD candidate in History, University of Isfahan, Iran.Journal Article20160614One of the most important issues in the Iranian history is the relationship between local government - consisting of local tribes and families- and the central government. This research aims to study the role of one of these families, an Iranian Kurdish family, and its interaction with the central government.
This article also explains other dimensions related to the local government, the Donboli family and their relation to the central government. Historical documents reveal the Donboli family, forming the local government in Khoy, Salmas and Tabriz regions, benefit from a clear history at least from the time of Shah Tahmasb I onwards. In the Shah Abbas I period, the family’s political role became more significant and then towards the end of the Safavid dynasty the role started to weaken. From Safavid to Qajar, Donboli’s role in internal and external affairs was widely obvious, and local government of this family gained more power. Finally, with the rise of Qajar dynasty, Donboli’s power decreased and eventually in the years that Abbas Mirza was the government in Azerbaijan as the Crown Prince, the life of this local government came to the end. This study shows that despite of some opinions about their attempts for secession, Donboli’s family had a significant role in the nation, such as literature, culture, security, domestic politics and foreign affairs.One of the most important issues in the Iranian history is the relationship between local government - consisting of local tribes and families- and the central government. This research aims to study the role of one of these families, an Iranian Kurdish family, and its interaction with the central government.
This article also explains other dimensions related to the local government, the Donboli family and their relation to the central government. Historical documents reveal the Donboli family, forming the local government in Khoy, Salmas and Tabriz regions, benefit from a clear history at least from the time of Shah Tahmasb I onwards. In the Shah Abbas I period, the family’s political role became more significant and then towards the end of the Safavid dynasty the role started to weaken. From Safavid to Qajar, Donboli’s role in internal and external affairs was widely obvious, and local government of this family gained more power. Finally, with the rise of Qajar dynasty, Donboli’s power decreased and eventually in the years that Abbas Mirza was the government in Azerbaijan as the Crown Prince, the life of this local government came to the end. This study shows that despite of some opinions about their attempts for secession, Donboli’s family had a significant role in the nation, such as literature, culture, security, domestic politics and foreign affairs.https://jhr.ui.ac.ir/article_16491_1e891b1d22e44dac31465b6c6f49dafd.pdfUniversity of IsfahanHistorical Researches2008-62531320091023The situation of Christian Coptics encounter to the Muslim’s invasion to EgyptThe situation of Christian Coptics encounter to the Muslim’s invasion to Egypt193216492FAMohammad AliChelongarAssistant Professor, University of Isfahan, Iran.MaryamSoleymaniMA in history of Islam , University of Isfahan, Iran.Journal Article20160614After the Prophet passed away and Abu-Bakr was assigned as the caliphate, Muslims started a chain of foreign conquests, primarily in the Christian territories. Egypt at that time was one of the Christian’s centres soon to be conquered by Muslims. Through Egypt, Muslims also gained access to Constantinople, another one of the four centers of Christianity. <br /> <br />Egyptians’ response to the Muslims was significant. The Coptics not only showed no resistance against Muslim invaders, but also welcomed them. This behaviour stems from a complex set of principles that should be examined in the social context of the time. With this respect, the religious, political, social and economical situation of Egypt should be taken into consideration. During this time, the behavior of the Muslims toward the Coptics was conspicuous. Under the aegis of Islam, Coptics were able to profit from the religious freedom, something which they were lacking under Christian rulers. This study along with the explanation of the Egyptian conquest, deals with the reasons for the Muslims’ victory and theirsituation after the conquest. <br /> After the Prophet passed away and Abu-Bakr was assigned as the caliphate, Muslims started a chain of foreign conquests, primarily in the Christian territories. Egypt at that time was one of the Christian’s centres soon to be conquered by Muslims. Through Egypt, Muslims also gained access to Constantinople, another one of the four centers of Christianity. <br /> <br />Egyptians’ response to the Muslims was significant. The Coptics not only showed no resistance against Muslim invaders, but also welcomed them. This behaviour stems from a complex set of principles that should be examined in the social context of the time. With this respect, the religious, political, social and economical situation of Egypt should be taken into consideration. During this time, the behavior of the Muslims toward the Coptics was conspicuous. Under the aegis of Islam, Coptics were able to profit from the religious freedom, something which they were lacking under Christian rulers. This study along with the explanation of the Egyptian conquest, deals with the reasons for the Muslims’ victory and theirsituation after the conquest. <br /> https://jhr.ui.ac.ir/article_16492_f6799a960986e1a997184cfc33d83c73.pdfUniversity of IsfahanHistorical Researches2008-62531320091023The Parliamentary authority in Iran and Ottoman's Constitutional LawThe Parliamentary authority in Iran and Ottoman's Constitutional Law334016493FAHasanHazratiAssistant Professor, The University of Tehran, Iran.Journal Article20160614One of the most important events in the Iranian and Ottoman Constitutional movements is the emergence of the Constitutional Law. Despite of many benefits brought this valuable event due to themodernists and reformists approacheswhich either slowed down the pace of the constitutional development or accelerated it. <br />One of the examples of these aspects was the authority granted to the parliaments in the two constitutions. Due to the expansions and limitations regarding the authority of the parliament in the Iranian and Ottoman (1908) constitutions, the two constitutional movements experienced different fates. This partly stems from the approaches of the said constitutions to the civil institutions such as the parliament in the structure of the Islamic government under the "reign of the legitimate sultan". <br /> <br />This article examines these laws focusing on the authority of the parliament and its reflection on the fate of modernism in two mentioned countries <br /> One of the most important events in the Iranian and Ottoman Constitutional movements is the emergence of the Constitutional Law. Despite of many benefits brought this valuable event due to themodernists and reformists approacheswhich either slowed down the pace of the constitutional development or accelerated it. <br />One of the examples of these aspects was the authority granted to the parliaments in the two constitutions. Due to the expansions and limitations regarding the authority of the parliament in the Iranian and Ottoman (1908) constitutions, the two constitutional movements experienced different fates. This partly stems from the approaches of the said constitutions to the civil institutions such as the parliament in the structure of the Islamic government under the "reign of the legitimate sultan". <br /> <br />This article examines these laws focusing on the authority of the parliament and its reflection on the fate of modernism in two mentioned countries <br /> https://jhr.ui.ac.ir/article_16493_7309c0fd4979e47c8ae980b23aa15175.pdfUniversity of IsfahanHistorical Researches2008-62531320091023An investigation into the juridical structure of Seljuqs’ stateAn investigation into the juridical structure of Seljuqs’ state415416494FANasserSedghiAssistant Professor, University of Tabriz, Iran.Journal Article20160614In the study of the juridical order of Seljuqs state, there were two types of law courts base on of their duties and functions can be recognized: the Supreme Court (<em>divan-i mazalim</em>) and the ecclesiastical courts (<em>mahkame-i shar'</em>). The Supreme Court was administrated by Sultan, and his governors of provinces, whereas the ecclesiastical courts were managed by the clergy. The ecclesiastical courts investigate all disputes and complaints brought in by ordinary people. Supreme Court’s responsibility was to run the political and administrative complaints of officers and governors. The origin of Supreme Court has rooted in the ancient Iranian customs, and the Islamic customs were the origin of the ecclesiastical courts.In the study of the juridical order of Seljuqs state, there were two types of law courts base on of their duties and functions can be recognized: the Supreme Court (<em>divan-i mazalim</em>) and the ecclesiastical courts (<em>mahkame-i shar'</em>). The Supreme Court was administrated by Sultan, and his governors of provinces, whereas the ecclesiastical courts were managed by the clergy. The ecclesiastical courts investigate all disputes and complaints brought in by ordinary people. Supreme Court’s responsibility was to run the political and administrative complaints of officers and governors. The origin of Supreme Court has rooted in the ancient Iranian customs, and the Islamic customs were the origin of the ecclesiastical courts.https://jhr.ui.ac.ir/article_16494_ff6e1ea1d2feb8b290378f7d7c3870cb.pdfUniversity of IsfahanHistorical Researches2008-62531320091023Crossing GedrosiaCrossing Gedrosia556616495FARezaMehr AfarinAssistant Professor, the University of Sistan and Baluchestanm Iran.Seyyed RasoolMousavi HajiAssistant Professor, the University of Sistan and Baluchestanm Iran.Journal Article20160614In 325 B. C. Alexander the Great decided to return to the west at the mouth of Indus. The great Macedonian army provided by a number of nations started its campaign through Gedrosia (Baluchestan) commanded by Alexander. His fleet supported the ground army under the command of Nearchus on Oman Sea. Greek geographers divided Baluchestan into three regions: Oritiae, the Coast of Fish Eaters and Gedrosia. <br />Alexander faced a number of challenges while crossing the three regions, partly due to his army’s unfamiliarity with the area. In fact, the severity of these problems was far greater than were anticipated from the beginning of the war on the border of Granicus up to the end of it on the mouth of Indus<strong>.</strong> Alexander, in spite of knowing that Gedrosia had a severe nature and lack of the foodstuffs and grass plots, decided to cross it because of his self-pride and his supernatural ability. Did he succeed to reach all his ambitious goals? <br />Since Gedrosia did not have a central advanced urbanization system, how it this perceived by historians and geographers? <br />This article aims not only to answer the two mentioned questions but also explain the whole operations by Alexander and his army in Gedrosia, the circumstances of their coming in contact with environment and geographical phenomenon’s of the region according to Greek historians and geographers on the basis of descriptive-analysis method.In 325 B. C. Alexander the Great decided to return to the west at the mouth of Indus. The great Macedonian army provided by a number of nations started its campaign through Gedrosia (Baluchestan) commanded by Alexander. His fleet supported the ground army under the command of Nearchus on Oman Sea. Greek geographers divided Baluchestan into three regions: Oritiae, the Coast of Fish Eaters and Gedrosia. <br />Alexander faced a number of challenges while crossing the three regions, partly due to his army’s unfamiliarity with the area. In fact, the severity of these problems was far greater than were anticipated from the beginning of the war on the border of Granicus up to the end of it on the mouth of Indus<strong>.</strong> Alexander, in spite of knowing that Gedrosia had a severe nature and lack of the foodstuffs and grass plots, decided to cross it because of his self-pride and his supernatural ability. Did he succeed to reach all his ambitious goals? <br />Since Gedrosia did not have a central advanced urbanization system, how it this perceived by historians and geographers? <br />This article aims not only to answer the two mentioned questions but also explain the whole operations by Alexander and his army in Gedrosia, the circumstances of their coming in contact with environment and geographical phenomenon’s of the region according to Greek historians and geographers on the basis of descriptive-analysis method.https://jhr.ui.ac.ir/article_16495_e7e1caada4498cba47b55fd117f2cc5a.pdfUniversity of IsfahanHistorical Researches2008-62531320091023Ma‘mun and MihnaMa‘mun and Mihna677816496FAAliNazemian FardAssistant Professor, Ferdowsi University, Mashshad, Iran.Journal Article20160614Theological disputes in the 7<sup>nd</sup> and 8<sup>rd</sup> centuries increased tension within the Islamic society causing intellectual harmony. The question of creation (<em>khalq</em>) of the Quran became a controversial topic among Muslims. Eventually, the intensity of theological disputes reached such a degree that Ma‘mun, the Abbasied caliph, interfered and declared a policy of <em>mihna</em>. This unique policy declared four months before Ma‘mun’s death was continued by his successors Mu‘tasim and Wathiq (<em>ahl-i hadith</em>) for 16 years.
The policy of <em>mihna</em> has fascinated historians leading to a number of hypothesis and views. This article examines three explanations on Ma‘mun's motivation in introducing this policy:
1. Being affected the caliphate by <em>Mu'tazili</em>;
2. Being affected the caliphate by Shi'a.
3. Showing caliphate’s power against <em>hadith</em> group.Theological disputes in the 7<sup>nd</sup> and 8<sup>rd</sup> centuries increased tension within the Islamic society causing intellectual harmony. The question of creation (<em>khalq</em>) of the Quran became a controversial topic among Muslims. Eventually, the intensity of theological disputes reached such a degree that Ma‘mun, the Abbasied caliph, interfered and declared a policy of <em>mihna</em>. This unique policy declared four months before Ma‘mun’s death was continued by his successors Mu‘tasim and Wathiq (<em>ahl-i hadith</em>) for 16 years.
The policy of <em>mihna</em> has fascinated historians leading to a number of hypothesis and views. This article examines three explanations on Ma‘mun's motivation in introducing this policy:
1. Being affected the caliphate by <em>Mu'tazili</em>;
2. Being affected the caliphate by Shi'a.
3. Showing caliphate’s power against <em>hadith</em> group.https://jhr.ui.ac.ir/article_16496_00cb72cdcebc49d2a2a74b0d4fedafb7.pdfUniversity of IsfahanHistorical Researches2008-62531320091023The Real identity of “Darius the Mede” in the “Book of Daniel”The Real identity of “Darius the Mede” in the “Book of Daniel”798616497FAImanNowruziPhD candidate in ancient history, Tehran University, Iran.Journal Article20160614Precisely<em> “Darius the Mede”</em> in “Book of Daniel”, who rules over Babylon, is not clear in any primary historical sources. Neither the Babylonian nor the Persian history has recorded such a person. This project is due to gain his clear picture. As “Darius the Mede” is unknown to any other source, many historians view his presence in <em>Daniel</em> as simply a mistake by the author. The author perhaps inadvertently placed the Persian King Darius I at an earlier date than the King actually reigned. <br />However, it is suggested here that “Darius” was a second name for “Cyrus” who was called “Medes” in some primary sources. Moreover in “Daniel”, Angel Gabriel informs the prophet that there will be four Persian kings before the coming of “Alexander the Great”. It is argue here that a much later writer of a manuscript of “Daniel” may have been misled by some facts in the Old Testament. Finally<strong>,</strong> it will be suggested that some of the facts which had come from the Old Testament should be re-examined.Precisely<em> “Darius the Mede”</em> in “Book of Daniel”, who rules over Babylon, is not clear in any primary historical sources. Neither the Babylonian nor the Persian history has recorded such a person. This project is due to gain his clear picture. As “Darius the Mede” is unknown to any other source, many historians view his presence in <em>Daniel</em> as simply a mistake by the author. The author perhaps inadvertently placed the Persian King Darius I at an earlier date than the King actually reigned. <br />However, it is suggested here that “Darius” was a second name for “Cyrus” who was called “Medes” in some primary sources. Moreover in “Daniel”, Angel Gabriel informs the prophet that there will be four Persian kings before the coming of “Alexander the Great”. It is argue here that a much later writer of a manuscript of “Daniel” may have been misled by some facts in the Old Testament. Finally<strong>,</strong> it will be suggested that some of the facts which had come from the Old Testament should be re-examined.https://jhr.ui.ac.ir/article_16497_43c1442591fdd9498efa0ccc03d63a49.pdf