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Since the seventh century, a chapter has been  gradually formed in general history specifically called twelver imams class. In this chapter, imams put together and separated from their kins are of gods chosens and among the best people of their time , and like prophets, kings and caliphates are considered to be a separate class in history.
Given the rule of sunnis – at least from the prespective of jurisprudence and based on words alone – before safavid era, assigning a chapter to immamia imams has necessitated the emmergance of this phenomena, after the founding of  safavid dynasty , this new invention was generally accepted by the historians and appeared as a cliché feature in the general history of this era.
The paper at hand tries to intorudce this matter as the emmergance of a new class of imams in history ,examine and analyze the alterations of this chapter in safavid general history in their narratives.given the existence of imams class in pre-safacid era , the work of safavid hostorians was to change its position in history.these historians through chronological alterations , changed he overview based on the prophet-rashidun caliphates – imams to the prophet-imams-caliphates and after improving the ontology changed it to prophets-imams-kings and after that they even t=changed the overview to prophets-imams.

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Islamic historiography had been a part of writing hadith. Hadith has been recorded by narrators during history based on the rules of measuring hadith. Narrations are divided into two categories of correct and weak in terms of text and document. Therefore, only valid propositions should be used to discover the facts of the history of narration. The establishment of the rule of tolerance in the arguments of the Sunnah based on the elimination of the conditions of the authority of the single news and by extending to non-jurisprudential narrations, including historical ones, has caused damages in historiography. To consider damages of applying the rule of tolerance in historical narrations, this article with a descriptive-analytical method and by internal and external criticism of some historical narrations, indicated that application of the rule of tolerance caused forgery, manipulation, and doubt in historical narrations and, consequently, in historical researches.

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The beginning of the Muslim Arab conquests and the collapse of the Sassanid empire is a turning point in Iran’s history and its surrounding regions. Islamic conquests have marked a new chapter in the events of Islamic history. These events were recorded by Arab and Iranian historians two centuries later. Meanwhile, Armenian historians especially Sebeos and Ghevond, who recorded these events in the 7th and 8th centuries AD, are the first non-Muslim historians in the field of the historiography of Islamic conquests. In the field of Arab conquests especially the conquest of Iran, various reports have been presented by Arab and Iranian historians. These reports have been presented long after the events, the oral narrative of several generations, and influenced by the narrators' beliefs and identity. The question of the present research is what are the characteristics of the reports of the Armenian sources of the 7th and 8th centuries AD about the conquests of Muslim Arabs? The hypothesis of the research is that the reports of Armenian first-hand sources have been used by Muslim historians. This research using a descriptive and comparative method and based on historical reports of Sebeos and Ghevond indicates that the Armenian historians’ reports about the Arab conquests were written at the same time as the Islamic conquests and more impartial in regards to belief and identity.

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The order (ṭarīqa) of Nurbakhshia emerged in the Timurid era and was one of the most important Ṣūfi order in Iran on the eve of the establishing the Safavid government. Therefore, the relationship between the Safavid government and this order was one of the important matters in the first decades of the Safavid period. Having used historical-analytical method, the paper is going to answer the question, how was the interaction and confrontation between the Safavid government and the Nurbakhshia order? The findings of this research show that the Shīʿism of Nurbakhshia and their being Siyāda the way for the convergence of Nurbakhshia and Safavid. But Sayyid Muhammad Nurbakhsh's claim of Mahdism, the wearing of Nurbakhshia in black and their economic and social position caused confrontation between them. This confrontation led to the murder of Shah Qavam al-Din and the isolation of his children. Since the period of Shah Abbas I, under the influence of the anti-Ṣūfi milieu that continued until the collapse of the Safavid, Nurbakhshia as other Sufi orders were isolated and gradually disappeared from the scene of history.