تاریخ نامه ایران بعد از اسلام (2251757X)(37)pp. 125-148
In the system of thoughts until the new centuries, history was associated with lessons and history writing had a ethic hue. On the other hand, history was also used in ethic writing. In this study, the aim is to compare the application of history in the texts of mystical ethics with the application of history in the texts of political ethics. Ethic texts contain the thoughts of the authors of these texts and to understand this thought among different approaches, the approach of discourse analyses has been chosen to achieve the purpose of this study; an approach that, in addition to understanding the meaning of the texts, is also concerned with identifying the force in which the text was formed. With this approach, this study tries to address the following question: What are the similarities and differences between the application of history in the texts of mystical ethics and political ethics, and what is the origin of this difference? History is narrated in the texts of mystical ethics in the form of words and deeds of the past elders and in a narrative form. The audience of mystical ethics texts has a lower position than the authors of these texts in the epistemic hierarchy. The authors clearly consider the sacred history of mysticism to be a role model for the audience and emphasize it. They depict the mystical sacred history in the form of a stable and continuous whole in order to protect themselves against the rival discourse. History is narrated through admonitions and anecdotes in political ethics texts. However, because the audience of political ethics texts has a higher social status than the authors of these texts, the authors have limitations to encourage the audience to imitate history. They have regarded history to include the lesson of changing circumstances, so that in this way it has defended its position against the rival discourse.
تاریخ نامه ایران بعد از اسلام (2251757X)(31)pp. 95-120
Folk medicine in the Safavid period was influenced by several epistemological, cultural and social contexts. On the one hand, the long-lasting established historical, intellectual and cultural traits established the status of the Iranian society of the Safavid era as a pre-modern society. On the other hand, the occurrence of some political, social and cultural changes in this period influenced the cultural situation, the system of beliefs, worldviews, norms and actions of the social classes in the context of everyday life. These two major components directly and indirectly affected the state of folk medicine in this period. It is hypothesized that the folk medicine of the Safavid period is affected by some factors, such as the mythic nature of the society, reliance on pre-modern cosmology, the predominance of foreign sciences and approaches based on astrology, the spread of superstition and also the structural state of science. Using an analytical approach, the author tries to explain which of the epistemological, cultural and social factors highly affected the folk medicine in the Safavid era?
تاریخ نامه ایران بعد از اسلام (2251757X)(33)pp. 57-80
The historiography of the Qajar period, under the influence of the discourse of modernity and its requirements, went through a historical experience. The result of this development was the creation of boundaries between the two historical perspectives of tradition and modern as two distinct paradigms. Based on this discursive development, a double reading of the Safavid issue also took place. In the first narrative of lived experiences, ideological requirements and historical perspectives aligned with the traditional historiographical paradigm, the memory of the Safavids was narrated with a kind of pride, and of course as a source of legitimacy with a proud and epic tone. On the opposite point and from the perspective of critical and modernist historians aligned with the modern discourse, all those previous characteristics and criteria were reversed from a new perspective, the position of the Safavids was reduced to a burdensome, decadent and anti-modern position. Based on these two approaches, the problem of this research is how did the rise and fall of the Safavids occur in these two historiographical perspectives? This question will be answered in an analytical way and based on the content criticism of the narratives of historians of the Qajar period. The hypothesis of this article is that in proportion to the transition from tradition discourse to modernity and the beginning of the gradual dominance of modern discourse in this period, the position of the Safavids also fell from a legitimizing, lofty and proud position to a low position and became an important pillar in the degeneration of the historians of this period. The course was converted.
Journal of Shi'a Islamic Studies (17489423)6(2)pp. 177-198
This article explores a new window into Safavid political history - Safavid dream narratives. In that era, dreams were told to justify the kings' deeds and to legitimise their hegemony. These dreams, the symbols in the dreams, and the way they were interwoven into the political affairs of the time reflect the widely held beliefs of the people in dreams and dream interpretation. Moreover, dream narratives divulge how political and religious goals could be pursued and achieved through dream-telling and dream interpretation. This article examines why, and in which periods, dreams were appropriated by Safavid kings as legitimising instruments. The author will analyse influential dream narratives from a wide range of Safavid texts and determine the different categories of dreams that were related.
