Shahid Beheshti UniversityTārīkh-i Īrān2008-735711120180321Economic Crisis of Ghaznavids and The Effect of That in The Collapse of Political ConstancyEconomic Crisis of Ghaznavids and The Effect of That in The Collapse of Political Constancy12895647FAJAMILEYuosefiLecturerEsmailHasanzadehAl-Zahara UniversityJournal Article20180630Ghaznavids (360 431 AH) were from the Middle Ages with the origin of the Gholami who came to rule after the abduction of their believers in eastern Iran. Taxes and royalties were and traditional sources of this government's economy, and since the plots of honor due to political problems were never considered by the Ghaznavid sultans, the achievement of India's spoils became the source of the livelihood of this dynasty, which, though financed by the government, The great army kept them active, but these spoils, elephants and slaves did not create the expected returns for the production, development and economic prosperity of the Ghaznavids, and the abundance of problems caused a rise in liquidity, inflation and high prices. In this article, we have been examining the impact of India's rally on building the financial strength of the Islamic Revolutionary Guards Corps, how they transformed them from brave and agile warriors to wealthy and bona fide class. This political and moral degeneration led them to the failure of the Turkmen movements in Khorasan, losing their financial and military power by plundering them. The Ghaznavid refugees, who had been drafted by India for a number of years, had received a lot of tax pressure, with their heavy taxes and the emergence of famine, they found an impartial or even biased approach to the Turkmen, where the ultimate defeat of the Ghaznavids was in the battle of the Dandanghan.Ghaznavids (360 431 AH) were from the Middle Ages with the origin of the Gholami who came to rule after the abduction of their believers in eastern Iran. Taxes and royalties were and traditional sources of this government's economy, and since the plots of honor due to political problems were never considered by the Ghaznavid sultans, the achievement of India's spoils became the source of the livelihood of this dynasty, which, though financed by the government, The great army kept them active, but these spoils, elephants and slaves did not create the expected returns for the production, development and economic prosperity of the Ghaznavids, and the abundance of problems caused a rise in liquidity, inflation and high prices. In this article, we have been examining the impact of India's rally on building the financial strength of the Islamic Revolutionary Guards Corps, how they transformed them from brave and agile warriors to wealthy and bona fide class. This political and moral degeneration led them to the failure of the Turkmen movements in Khorasan, losing their financial and military power by plundering them. The Ghaznavid refugees, who had been drafted by India for a number of years, had received a lot of tax pressure, with their heavy taxes and the emergence of famine, they found an impartial or even biased approach to the Turkmen, where the ultimate defeat of the Ghaznavids was in the battle of the Dandanghan.https://irhj.sbu.ac.ir/article_95647_91a506bb0c4f3151809f6b33ce54742a.pdfShahid Beheshti UniversityTārīkh-i Īrān2008-735711120180321The Lifespan of Governments and Average Time of Monarchies: Statistical Examination of Political Instability in Iran at 14th CenturyThe Lifespan of Governments and Average Time of Monarchies: Statistical Examination of Political Instability in Iran at 14th Century295695687FAMohsenLotfabadiPHD student in History, Shahid Beheshti University/ AllahyarKhal’atbariProfessor in History, Shahid Beheshti UniversityAtaollahHassaniAssociate Professor in History, Shahid Beheshti UniversityJournal Article2018082414th century are the century of establishment of local dynasties. In this century, various dynasties proliferated throughout Iran, hence, there was not a central and integrate government. In this research, lifespan of governments and average time of monarchies examined by cliometric as one of the components of instability. As a result, there is a correlation between lifespan of governments and monarchies with creation of unstable conditions. Average life of five monarchies in these century are 51 years that is a low number. Among these five monarchy, no Dynasties has lived for over a hundred years, three ones had under 50 years age. Average of monarchies was under 10 years. Dynasties in these two centuries had a short age of stability and there was one stable monarchs. Some dynasties like Sarbedaran, Injuids and Chupanids did not have stability and they entered into decline period after establishment. Many Internal conflict in these monarchies caused that majority of monarchs had not opportunity to create stable and long term government.14th century are the century of establishment of local dynasties. In this century, various dynasties proliferated throughout Iran, hence, there was not a central and integrate government. In this research, lifespan of governments and average time of monarchies examined by cliometric as one of the components of instability. As a result, there is a correlation between lifespan of governments and monarchies with creation of unstable conditions. Average life of five monarchies in these century are 51 years that is a low number. Among these five monarchy, no Dynasties has lived for over a hundred years, three ones had under 50 years age. Average of monarchies was under 10 years. Dynasties in these two centuries had a short age of stability and there was one stable monarchs. Some dynasties like Sarbedaran, Injuids and Chupanids did not have stability and they entered into decline period after establishment. Many Internal conflict in these monarchies caused that majority of monarchs had not opportunity to create stable and long term government.https://irhj.sbu.ac.ir/article_95687_fdc07eaca9d1c9e09b7cd46904851532.pdfShahid Beheshti UniversityTārīkh-i Īrān2008-735711120180321The Origin of Aurammazdā in Persian Religion and its Elevation in the Behistun inscriptionsThe Origin of Aurammazdā in Persian Religion and its Elevation in the Behistun inscriptions577695695FAEhsanAfkandeShahid Beheshti University0000-0002-5064-1231Journal Article20180805In Darius’ royal inscription in the Behistun, Persian great god, Aurammazdā plays a proactive role. Accordingly, Aurammazdā’s name is one of the most occurred words in the inscription. In other words, we can presume him as patron god of Darius, royal dynasty, and most importantly legitimizing god of Achaemenid rule. Preeminence of Aurammazdā in the Behistun inscription contradicts with his relative insignificance in other contemporary sources. Generally, attributing such a role to Aurammazdā, has been justified by the assumption that Achaemenids were Zoroastrian or they borrowing such concept from Avestan texts. Nonetheless, comparing religious elements in the Achaemenid inscription and old Avestan texts demonstrates fundamental differences in their religious practices. Therefore, question of the origin of Aurammazdā in the Persian religion and the reason for assigning such an important role to Aurammazdā in the Behistun must be reviewed form a different perspective other than Achaemenids being Zoroastrians. Significance of such a question is that it can offer a reevaluation of the mechanism of Achaemenid political ideology. Present paper aims to investigate the origin of Persian Aurammazdā and the cause of its elevation in the Behistun inscription by reviewing Achaemenid contemporary sources containing information regarding Persian religion. In this study, evaluation and comparison of Achaemenid inscriptions, old Indo-Iranian texts and other sources suggest that Persian religion was probably a sort of pre-Zoroastrian Mazdaism, in which Aurammazdā was worshiped only as sky god. As a matter of fact, rise of Aurammazdā and its elevation as omnipotent god which occurs in the Behistun inscription for the first time, was established by Darius to solve the crisis of legitimacy for his reign, so that he, lacking any conclusive hereditary right to succession, could present his accession to kingship as an act of divine favor. Furthermore, it seems such an image of Aurammazdā is an adaptation of Mesopotamian political propaganda in which such an approach to divine has been practiced since time immemorial.In Darius’ royal inscription in the Behistun, Persian great god, Aurammazdā plays a proactive role. Accordingly, Aurammazdā’s name is one of the most occurred words in the inscription. In other words, we can presume him as patron god of Darius, royal dynasty, and most importantly legitimizing god of Achaemenid rule. Preeminence of Aurammazdā in the Behistun inscription contradicts with his relative insignificance in other contemporary sources. Generally, attributing such a role to Aurammazdā, has been justified by the assumption that Achaemenids were Zoroastrian or they borrowing such concept from Avestan texts. Nonetheless, comparing religious elements in the Achaemenid inscription and old Avestan texts demonstrates fundamental differences in their religious practices. Therefore, question of the origin of Aurammazdā in the Persian religion and the reason for assigning such an important role to Aurammazdā in the Behistun must be reviewed form a different perspective other than Achaemenids being Zoroastrians. Significance of such a question is that it can offer a reevaluation of the mechanism of Achaemenid political ideology. Present paper aims to investigate the origin of Persian Aurammazdā and the cause of its elevation in the Behistun inscription by reviewing Achaemenid contemporary sources containing information regarding Persian religion. In this study, evaluation and comparison of Achaemenid inscriptions, old Indo-Iranian texts and other sources suggest that Persian religion was probably a sort of pre-Zoroastrian Mazdaism, in which Aurammazdā was worshiped only as sky god. As a matter of fact, rise of Aurammazdā and its elevation as omnipotent god which occurs in the Behistun inscription for the first time, was established by Darius to solve the crisis of legitimacy for his reign, so that he, lacking any conclusive hereditary right to succession, could present his accession to kingship as an act of divine favor. Furthermore, it seems such an image of Aurammazdā is an adaptation of Mesopotamian political propaganda in which such an approach to divine has been practiced since time immemorial.https://irhj.sbu.ac.ir/article_95695_95c53bef3a103e8b44415dd40a0326ff.pdfShahid Beheshti UniversityTārīkh-i Īrān2008-735711120180321Factors affecting on contract of Iran and the Soviet Union1319 trade and sailing contractFactors affecting on contract of Iran and the Soviet Union1319 trade and sailing contract7710295713FASeyed HassanShojaee_divkalaeeAssistant Professor, Department of History Mazandaran University0000-0002-8714-0692Journal Article20180811Iran and the Soviet Union`s economic relations during the reign of Pahlavi I, owing to the adopted economic political policies of the two countries was different from those of Ghajar. While Russia by imposition of treaty of Turkmenchay became the first side of commercial relations with Iran, this position with commercial policy of the revolutionary government of the Soviet Union and Pahlavi I lost its significance in 1314 and Nazi Germany was replaced with mutual commercial relations. The type of mutual commercial relations between Iran and Nazi Germany with the security of economic commercial benefits paved the way for an obligation in the continuity of this trend for the country.
In spite of unwillingness in Farvardin of 1319, Iran made a contract with the Soviet Union on trade and sailing. Termination of this contract under the condition that Iran was unwilling in advance, arises this question that what were the effective factors in the termination of the contract on sailing and trade between Iran and the Soviet Union in 1319? This question in the article was surveyed according to historical research by using archive documents, journals and historical books. The finding of this research shows that World War II and marine siege of Germany by the allies were the effective factors in the termination of this contract. Marine siege of Germany paved the way for disorder and problems in commercial relations of Iran and Germany through the sea. Under this circumstance, in order to reach land way, Iran had to terminate a contract with the Soviet Union on trade and sailing in Farvardin of 1319, six month before World War II.Iran and the Soviet Union`s economic relations during the reign of Pahlavi I, owing to the adopted economic political policies of the two countries was different from those of Ghajar. While Russia by imposition of treaty of Turkmenchay became the first side of commercial relations with Iran, this position with commercial policy of the revolutionary government of the Soviet Union and Pahlavi I lost its significance in 1314 and Nazi Germany was replaced with mutual commercial relations. The type of mutual commercial relations between Iran and Nazi Germany with the security of economic commercial benefits paved the way for an obligation in the continuity of this trend for the country.
In spite of unwillingness in Farvardin of 1319, Iran made a contract with the Soviet Union on trade and sailing. Termination of this contract under the condition that Iran was unwilling in advance, arises this question that what were the effective factors in the termination of the contract on sailing and trade between Iran and the Soviet Union in 1319? This question in the article was surveyed according to historical research by using archive documents, journals and historical books. The finding of this research shows that World War II and marine siege of Germany by the allies were the effective factors in the termination of this contract. Marine siege of Germany paved the way for disorder and problems in commercial relations of Iran and Germany through the sea. Under this circumstance, in order to reach land way, Iran had to terminate a contract with the Soviet Union on trade and sailing in Farvardin of 1319, six month before World War II.https://irhj.sbu.ac.ir/article_95713_d92db5e4b5bc9eae0e95e273326064c1.pdfShahid Beheshti UniversityTārīkh-i Īrān2008-735711120180321Pretenders of the Safavid government after the fall of Isfahan A case study: Safi Mirza’s rebellionPretenders of the Safavid government after the fall of Isfahan A case study: Safi Mirza’s rebellion10312295661FAKeshvadSiahpourYasuj University0000-0003-4058-1076NematollahZakipourYasuj University0009-0000-7304-0773Journal Article20180312With the influx of Afghans and the fall of Isfahan, people from across Iran, pretending to be the descendants of the Safavid dynasty, claimed the prince and tried to revive the rule of dying Safavid dynasty. Many false Safi Mirzas were among the claimants of prince in Iran after the fall of the Safavids. The main and most well-known Safi Mirza was the person who reclaimed the throne in the Sothern parts of Iran including Bakhtiari, Shoshtar, Kohgiluyeh, and Behbahan. He, who lingered longer than other claimants, formed a government and issued coins, slecting Kohgiluyeh and Behbahan as the center of his government. This province was always considered as one of the important Biglarbig of the Safavid empire, and at times it triggered crises during the Safavid era. The rebellion of Ismail, the false, and Mullah Hedayat Allah Arandi, both of whom were Shahi's claimants in Kohgiluyeh, occurred years before the fall of the Safavids. But then, after the decline of the Safavids, Safi Mirza’s uprising once again turned ???? of Kohgiluyeh and its related areas into a focal crisis point.With the influx of Afghans and the fall of Isfahan, people from across Iran, pretending to be the descendants of the Safavid dynasty, claimed the prince and tried to revive the rule of dying Safavid dynasty. Many false Safi Mirzas were among the claimants of prince in Iran after the fall of the Safavids. The main and most well-known Safi Mirza was the person who reclaimed the throne in the Sothern parts of Iran including Bakhtiari, Shoshtar, Kohgiluyeh, and Behbahan. He, who lingered longer than other claimants, formed a government and issued coins, slecting Kohgiluyeh and Behbahan as the center of his government. This province was always considered as one of the important Biglarbig of the Safavid empire, and at times it triggered crises during the Safavid era. The rebellion of Ismail, the false, and Mullah Hedayat Allah Arandi, both of whom were Shahi's claimants in Kohgiluyeh, occurred years before the fall of the Safavids. But then, after the decline of the Safavids, Safi Mirza’s uprising once again turned ???? of Kohgiluyeh and its related areas into a focal crisis point.https://irhj.sbu.ac.ir/article_95661_b899fec95f71a6da093036867826e51b.pdfShahid Beheshti UniversityTārīkh-i Īrān2008-735711120180321Study of the war of Ghojdovan and the causes of the Safavids troops defeatStudy of the war of Ghojdovan and the causes of the Safavids troops defeat12314095672FAAboutalebSoltanianAssistant professor of History, university of guilanJournal Article20180518Abstract
The war of Ghojdovan in Transoxiana in 918 A.H, was one of the most important military events in the reign of the Shah-ismai'l I (907-930 A. H.). This event is very important for study, because the Qezelbash troops- that have been usually appearing very powerful- have been defeated severely by the Uzbeks, and inconsequence, its commander Mirnajm II and many high rankings Qezelbash Emirs were killed. Nevertheless, the causes of this defeat haven't been investigated perfectly.
Therefore, the main question is posed that what were the elements of the beginning of the war and specially, what was the causes of the Safavids troops defeat? The investigation of this question reveal that the role of the Mirnajm II- as commander of troops- and his wrong behavior with the Emirs, and also his wrong strategy were the main elements of the Safavids troop defeat, in face of the Uzbeks, in the war of Ghojdovan.Abstract
The war of Ghojdovan in Transoxiana in 918 A.H, was one of the most important military events in the reign of the Shah-ismai'l I (907-930 A. H.). This event is very important for study, because the Qezelbash troops- that have been usually appearing very powerful- have been defeated severely by the Uzbeks, and inconsequence, its commander Mirnajm II and many high rankings Qezelbash Emirs were killed. Nevertheless, the causes of this defeat haven't been investigated perfectly.
Therefore, the main question is posed that what were the elements of the beginning of the war and specially, what was the causes of the Safavids troops defeat? The investigation of this question reveal that the role of the Mirnajm II- as commander of troops- and his wrong behavior with the Emirs, and also his wrong strategy were the main elements of the Safavids troop defeat, in face of the Uzbeks, in the war of Ghojdovan.https://irhj.sbu.ac.ir/article_95672_deff6a3562665483fc32aa2a7fa03b35.pdfShahid Beheshti UniversityTārīkh-i Īrān2008-735711120180321Islamic Traditions and Zoroastrianism Continuity and Decline of Pre in Middle Islamic Fars according to Historical EvidenceIslamic Traditions and Zoroastrianism Continuity and Decline of Pre in Middle Islamic Fars according to Historical Evidence14116095677FANeginMiriSBUJournal Article20180827Fars, homeland and religious stronghold of Sasanians was conquered by the Arab Muslims in the mid th century AD. This episode marked the beginning of a new era in the religious and social history of this 7 region. Historical and geographical sources of the 4th/10th century however, provide rich evidence about Islamic traditions in Fars more than 300 years after dominance the survival of Zoroastrianism and Pre of Islam. Since 5th/11th century however, Fars lost its status as the stronghold of Zoroastrianism and no mention of its previous situation is found in |Later historical resources. Concurrently, Yazd and Kerman replaced Fars as the main bases for collecting and copying Zoroastrian religious texts. The present paper first provides a comprehensive review about the presence of Zoroastrianism and Pre Islamic traditions in the 4th/10th century Fars based on the aforementioned sources and then turn to the main question of why this condition declined almost suddenly since the 5th/11th century. Investigating Samadiah, Morshediyah fi Asrar al accounts recorded in a Persian historical text known as Ferdaws al it seems that a significant change in the social and religious history of Fars had occurred at this time. Zoroastrian It is concluded that most likely this transformation took place as the result of rising anti movements and the growth of Sufi orders such Kazaruniyeh or Morshediyeh in this period. This finally caused a great number of Zoroastrians to convert or immigrate from Fars to the neighboring provinces of Yazd or Kerman and finally to India, probably during and after the 5th/11th century.Fars, homeland and religious stronghold of Sasanians was conquered by the Arab Muslims in the mid th century AD. This episode marked the beginning of a new era in the religious and social history of this 7 region. Historical and geographical sources of the 4th/10th century however, provide rich evidence about Islamic traditions in Fars more than 300 years after dominance the survival of Zoroastrianism and Pre of Islam. Since 5th/11th century however, Fars lost its status as the stronghold of Zoroastrianism and no mention of its previous situation is found in |Later historical resources. Concurrently, Yazd and Kerman replaced Fars as the main bases for collecting and copying Zoroastrian religious texts. The present paper first provides a comprehensive review about the presence of Zoroastrianism and Pre Islamic traditions in the 4th/10th century Fars based on the aforementioned sources and then turn to the main question of why this condition declined almost suddenly since the 5th/11th century. Investigating Samadiah, Morshediyah fi Asrar al accounts recorded in a Persian historical text known as Ferdaws al it seems that a significant change in the social and religious history of Fars had occurred at this time. Zoroastrian It is concluded that most likely this transformation took place as the result of rising anti movements and the growth of Sufi orders such Kazaruniyeh or Morshediyeh in this period. This finally caused a great number of Zoroastrians to convert or immigrate from Fars to the neighboring provinces of Yazd or Kerman and finally to India, probably during and after the 5th/11th century.https://irhj.sbu.ac.ir/article_95677_89ec19b9dca015be6ec69c417793bf33.pdf