نشریه سخن تاریخ
پیاپی 34 (تابستان 1400)

The Fatimid government (297, 567 AH) in the continuation of the Ismaili movement and relying on their teachings, was one of the governments trying to revive Shiite influencial works on the ideas of Shiites for 270 years of caliphate. Maghrizi (766, 845 AH) was also one of the famous non-Shiite historians of the Mamluk era (Ayyubids) in the Islamic Maghreb. An era that, despite the brilliance of historiography in that period, did not neglect from enmity with Shiites and Fatimids. After two centuries of his time with the Fatimids, Maghrizi studied the Shiite Fatimids with a non-Shiite thought and in the heavy religious-political atmosphere of the Mamluk era with a sociological view and a civilized approach and evaluated them with the most prudent Islamic state and their period as the most brilliant period of Egyptian rule. Maghrizi's special attention to the history of the Fatimids and his praise of their works and achievements has led researchers to explore the causes and has caused the compilation of works to explain the relationship of Maghrizi with the Fatimids. In the meantime, Nasser Rebat, a professor at MIT University in the field of history and theology, and also the director of the Aga Khan program, Sought to discover this relationship with studying the historical propositions and examination of the political-religious orientations of Maghrizi, using descriptive-analytical methods and found the commonality of that two in the Descent and geography of the unit linking between the Sunni Moroccan historian and the Shiite Fatimid state. A lineage that Maghrizi concealed as a result of the Mamluk government's feud with the Fatimids and appeared as a revolutionary scholar (inclined to Zaheriyah) in the position of criticizing the Mamluks and praising the achievements of the Fatimids and yet, he never showed interest in Fatimid beliefs. The following article is a translation of this valuable study from English to Persian.

The formation of the Safavid government as a Shiite state is one of the most important chapters in the history of Iran and Islam in the world. The first foreign relations in the Safavid era, took place with the Portuguese and later with Spain. The Safavid government, for various reasons, including rivalry with the Ottomans, neglected to pay serious attention to the political and economic affairs of the Persian Gulf on the other hand, the Portuguese and the Spaniards, relying on their military and naval forces and their colonial ideas, monopolized trade in the Persian Gulf, thereby inflicted irreparable damage on Iran's political sovereignty in the Persian Gulf. Permanent or temporary alliance with the Third Force was one of the strategies in the history of Iran's foreign relations to establish relative stability and security. The third force in Iran's foreign relations was the use of a third emerging power to restrain the first and second powers, whose threats and exploitation have always annoyed Iran. Iran sought a strong political and military ally to obviate its needs and deal with its enemies. Therefore, Iran's relations with Britain were formed as a third force against Spain and Portugal. The purpose of this study is to investigate the impact and socio-political developments on Iran's foreign policy in the era of Shah-Abbas Safavi and determine the position of European states in Iran's foreign relations and policy in this period. The findings of this study showed that Iran's historical relations with European countries have had ups and downs during the Safavid period. Establishment, expansion and stabilization of trade and economic relations in the Persian Gulf and the Indian Ocean and the alliance against the Ottomans, were recognized as the most effective factors in establishing relations between Iran and the governments of Portugal and Spain. Also, during this period, in order to get out of the military threats and economic recession in the Iranian ports on the Persian Gulf coast, a favorable opportunity was provided for the British presence in Iran as the East India Company.

In the early days of the Qajar dynasty, several prominent religious figures traveled to British-occupied India for various reasons. The prevalence of many manifestations of modern Western civilization in India, which was provided by the presence of colonialists in this country, had made this country one of the important gateways for Iranians to get acquainted with the changed Europe. Mir Abdul Latif Shoushtari and Agha Ahmad Behbahani were two clerics who, through their presence in India and their relations with the British, wrote down what they saw and heard in the form of twoThe travelogue called Tahfa Al-Alam and Marat Al-Ahwal Jahan Nama also reacted to these developments. The present study intends to use the content analysis method to examine the extent of reflection of new aspects of Western civilization in the book "Gift" and the views and opinions of the authors of these two travelogues about these developments. The importance of this research stems from the critical moment of writing these travelogues and on the other hand because for the first time two Iranians have recorded the achievements of the emerging Western civilization for their compatriots, which could have been in the society of the time.D be the source of dramatic changes. The findings of the study indicate the fact that Shoushtari and Behbahani have provided valuable information about scientific progress and political and social developments in European countries and have praised these developments in various cases. In the meantime, Behbahani has tried in various ways to persuade the Qajar rulers to take on the positive aspects of Western civilization

The enmity of the Umayyads with Hamza (AS), both in the period before and after their rule, had various causes and factors. In the pre-government era, the main reason for this enmity was due to two issues. The first issue was the historical rivalries and enmities between the Umayyads and the Hashemites, and this issue also affected the relations between the Umayyads and Hamza (AS). The second issue is their resentment towards the dear uncle of the Prophet (PBUH), which is manifested in the type of his martyrdom and the manner of dealing with his body. In the post-government period, the main reason for their enmity with Hamza (AS) was his effective role in supporting the Prophet (PBUH) and the religion of Islam. Manifestations of this enmity can be seen in the propaganda against him by fabricating hadiths and the attitude of Abu Sufyan and his son Mu'awiyah in dealing with the tomb of Hamza (AS). The result of this research is that the Umayyads, due to the role and position of Hamza (AS), were hostile to him in order to beat the most beloved person of the Prophet and the Ahl al-Bayt. That is why in the words of Ahl al-Bayt, pride is seen in Hamza (AS). In terms of method, the data processing method in this research is descriptive-analytical and content analysis as well.

The enmity of the Umayyads with Hamza (AS), both in the period before and after their rule, had various causes and factors. In the pre-government era, the main reason for this enmity was due to two issues. The first issue was the historical rivalries and enmities between the Umayyads and the Hashemites, and this issue also affected the relations between the Umayyads and Hamza (AS). The second issue is their resentment towards the dear uncle of the Prophet (PBUH), which is manifested in the type of his martyrdom and the manner of dealing with his body. In the post-government period, the main reason for their enmity with Hamza (AS) was his effective role in supporting the Prophet (PBUH) and the religion of Islam. Manifestations of this enmity can be seen in the propaganda against him by fabricating hadiths and the attitude of Abu Sufyan and his son Mu'awiyah in dealing with the tomb of Hamza (AS). The result of this research is that the Umayyads, due to the role and position of Hamza (AS), were hostile to him in order to beat the most beloved person of the Prophet and the Ahl al-Bayt. That is why in the words of Ahl al-Bayt, pride is seen in Hamza (AS). In terms of method, the data processing method in this research is descriptive-analytical and content analysis as well.

This research has been done to investigate the position of Hazrat Hamza (AS) in the digital space. To achieve this goal, the most important Internet sites and software produced related to the subject have been examined. Number and specifications of articles in valid databases and their statistical comparison with each other and frequency and classification of information related to the subject of the article in software and comparison of the frequency of results between them and investigation of some doubts related to Hazrat Hamza in the sources in this study is considered. Among the studied data, Noor Center software is in a higher position in terms of classification and typology of information.

The present article contains topics such as the discussion from the point of view of Abbas (AD 32 AH), Abdullah Ibn Abbas (AD 68 AH), the Abbasid caliphs (d. 132-656 AH) and the narrators and historians close to the Abbasid caliphate about Hazrat Hamza (AD 3 AH) and answers this question that what views and interactions the Abbas family had with Hazrat Hamza Throughout their history full of ups and downs? The Abbasid dynasty, especially after reaching their long-term caliphate, tried to spread bad propaganda about the other descendants of Hashem ibn Abd al-Manaf, and Reciprocallyto purify their actions and justify their policies. Therefore, it seems necessary to investigate the views and interactions of the Abbasids and the relations of this family with the life and history of Hamza. The findings of the study indicate a kind of behavioral duality for gaining political interests in the Abbasid caliphs, which to some extent has led to their success in gaining power and deceiving public opinion. This research has been done by descriptive-analytical method and using library resources.