نشریه مطالعات تاریخی جهان اسلام
پیاپی 17 (بهار 1400)

Ikhwan-al-Moslemin movement was formed in the 1960s at a time when Afghanistan was in a political, social, religious and economic crisis. After the People's Democratic Party came to power in 1978 and a change in the political situation, the movement quickly entered a new phase, declaring the "jihad" discourse as the main strategy for achieving its goals and in this way, it played an important role in the Islamic Awakening and the changes of the 1970s and 1980s. With the overthrow of the People's Regime and the victory of the Mujahideen (1992), one of the branches of the Ikhwan (Jamiat-e-Islami) formed the Islamic State and the other branch of the Ikhwan (Hezb-e-Islami) revolted against this government and finally the government was so weakened that it was overthrown in 1996 by the rise of the Taliban. The main idea of this article is to study the reasons for the failure of Ikhwan-al-moslemin in establishing a strong and stable government in this country through a descriptive analytical method with an interpretive approach and using historical documents. The research findings show that the causes of the failure of this movement should be sought in internal and external factors; Internal divisions, ethnicity, worldliness and everyday life, extremism, distancing oneself from iKhwan defined ideals, the weakness of political ideology on the one hand, and the repression of ruling regimes, dependence on regional powers, and Transregional, fusion with takfiri and secular movements on the other hand were the most important internal and external factors.

The Mongol invasion of Iran and the establishment of their rule under the name of Ilkhans caused the formation of various waves of migration of residents of different parts of Iran. In general, these migrations and territorial changes took place during two different periods of Mongol rule, and each time a group of inhabitants migrated to their neighboring safe areas and even to distant lands. Against the question of why Iranians migrated during this period? And to which areas did the immigrants migrate? The claim of the investigation is as follows: In the first wave of migration, a group of Iranians saved their lives and left their homeland due to the terrifying policy of the Mongols and their brutal killing, slaughter and looting. But with the establishment of Mongol power in Iran and the formation of the Ilkhanate, other factors such as livelihood conflicts, heavy taxes and captivity caused the migration of Iranians. The southern regions of Iran, such as Fars, Kerman, and Yazd, which were dominated by local rulers during this period, along with India, Egypt, and Asia Minor, were shelters for immigrants in both waves of migration. This descriptive-analytical study, with reference to first-hand sources, will first analyze the reasons for the migration of Iranians after the Mongol invasion and the Ilkhanate period, and then the class base of immigrants and their safe havens will be examined.

The Fatimid Caliphate, which was always seeking to develop its religious and political sovereignty over all Islamic lands and to expand its views and ideas outside its territory, especially in the eastern part of the Islamic world, had a great effort to strengthen the educational system within its territory. One of the actions of the Fatimid caliphate was creating scientific and ideological open-mindedness in society. In this article, an attempt has been made to deal with the descriptive-analytical method to the issue of what achievements these actions have brought in advancing the political-religious goals of the Fatimids outside the territory. The results of this study show that this improvement in the level of education has had many achievements, which can be mentioned as follows: Attracting the scholars from other lands and improving cultural position of the Fatimid Caliphate in the Islamic world, 2- Introducing the scientific community of the Islamic world to Ismaili culture and religion, 3- Familiarizing the Fatimid missionaries with the cultural and intellectual needs of different societies before Mission and 4- Training and teaching specialized and responsible missionaries in order to operate outside the territory.

After Nader Shah's murder, Iran's internal conditions moved ahead in a way that European companies could influence on Iran’s political and economical transformation. But some events happened that just British East India Company stayed in Persian Gulf as the most effective foreign force. Since the Dutch were deported from Kkark Island by Mir Mohna and there after they had no active presence in Persian Gulf and the Frenchs failed to make relations with Karimkhan’s government. The confliction among power pretenders, the outbreak of numerous riots of domestic “Khans” and the tribe chiefs of the Persian Gulf's coast, the lack of the Zand government presence in Persian Gulf due to inefficiency of the marine force, the weakness Iran’s economy and trade regarding domestic production, the deficiency of financial support in internal trade and the shortage of the marine transportation were the causing factors for the active and monopolistic presence of the English in the traditional and political scene of the Persian Gulf in Zand’s dynasty government. Findings of the research indicate that English company to limit Iran's role and Increasing its influence and power in the Persian Gulf.

Thabit Ibn Naeem was from the Jozam tribe. This tribe was one of the important tribes of Palestine and accompanied them from the beginning of the Umayyad rule and served the Umayyads. They were allied with the Umayyads, quarrels and divisions arose, and at the end of the Umayyad period, some of these tribes rose up against them. The uprising of Thabit ibn Naeem Jazami took place at the end of the Umayyad rule and spread quickly, and although the last Umayyad caliph was suppressed by the efforts of Marwan ibn Muhammad, it shook the foundations of the Umayyad caliphate. This research intends to study the subject with a descriptive-analytical method based on library studies.

With the establishment of the foundations of the Fatimid Caliphate in Egypt (362 AH), their advance to the east, which coincided with the third period of the Abbasid Caliphate (337-447 AH), began. In this era, by sending his da'is to the island of Iraq, he tried his best to promote the Ismaili religion and to attract the ideological-political interests of the Iraqi Shiites, especially in Baghdad. The propaganda attack of the da'is coincided with the life of Sharif Morteza, who not only became the leader of the Baghdad school after his teacher, Sheikh Mofid, but also held the positions of niqab, Hajj emirate and court of oppression for thirty years.Nevertheless, a question worth asking is: How did Sharif Morteza, as the second leader of the Baghdad school, react to the propaganda attacks of the Fatimid prayers? The findings of this article are that on the one hand, by persuading his brother to sign the Charter of Al-Qadir, with the help of the reflection and social impact of Razi and his signature on the Shiite community, and on the other hand, the scholarly denial and critique of Ismaili beliefs succeeded To break the propaganda atmosphere of the Fatimids on the mentality of the Shiites of Iraq, especially Baghdad, and to make them more and more aware of the line of belief - political authority of the Imami jurists under the leadership of Sheikh Mufid - which was based on accepting the Imamate of Hazrat Sahib al-Amr Sharif Morteza tried to reduce the Shiite political-religious tendency to the Fatimids according to his ability and possibilities, to pass the Shiite community through this crisis. This article tries to study Sharif Morteza's reaction to the propaganda attacks of the Fatimid prayers in a descriptive-analytical way.