نشریه سخن تاریخ
پیاپی 33 (بهار 1400)

The social and historical events of a period could be involved in the area of the literature, if it is rational. The entrances and residences of the Turks in Iran was a new phenomenon which was mentioned in the literary sources such as Hafiz’s poem.Reflections of social and historical characteristics as well as the poet’s success in using the relevant elements and the belongings in the poems are a considerable subject that attracts few attentions until now. This research with its descriptive-analytic approach tends to answers these questions. Which relative characteristics and elements to those Turks were generated in Hafiz’s poem and how has the poet known and how successful he has been in using these concepts and elements in his divan? The findings show that Hafiz’s poems was a context to improve a regeneration process of those rituals, social, historical characteristics as well as behavioral and individualistic trait along with The class of slaves and bondwomen as an emerged class which derived from the presence of Turks in Iranian society. Reference to some of the historical, social and personal customs and characteristics of the Turks, such as: looting, courage, beauty, aggression, chaotic city along with their tribe, coffin and hat, as well as the common names and letters of the Turks, slaves and maids Such as: Banafsheh, Farrokh, and creating an amazing sensory and mental atmosphere from it through the ambiguity of proportion and other literary industries, expressing Hafez''s high awareness of the attraction and companionship of this social group in Iranian society and its dragging.

Political development means a process in which efforts are made for state-building, the efficiency of the political system, the establishment of lasting security, the establishment of social justice, tolerance for the opposition, the rule of law and the expansion of educational facilities. These matters are directly related to culture as the identifier of man in social life. The relationship between culture and politics is so deep that any fundamental change in the political affairs of a society depends on the culture of the people in that country. The best example to show the role of culture in the political development, is the method of the last Prophet. The most important and the first thing that the last Prophet (PBUH) did to reform the political situation of the Hejaz, was to reform the beliefs and values of that society, and in this way, he could create a united, like-minded and convergent group and provide the ground to establish a government. The Prophet also created a wide-ranging transformation in the Hijaz by the equitable distribution of power and wealth, meritocracy, fundamentalism and the rule of law, active diplomacy and attention to material and spiritual needs. In this article, it has been studied the relationship between culture and political development with the study of political development in the era of the Holy Prophet (PBUH) and the role of religious beliefs and values in it, with reference to ancient sources and texts and descriptive analytical method.

Islamic historiography with a great growth in the Abbasid era, doubled in the Mamluks period, so that this period in Egypt and the Levant should be considered the peak of Islamic historiography. Writing hundreds of books with many volumes in various historiographies, especially in the fields of public, local, dynastic and... shows this issue. No period in the history of Islam has witnessed all these works in the field of historical knowledge. The main question of this research is: Why was historiography so important in the period of Mamluks sultans (648-923 AH)? The findings of this study indicate that the long Crusades as well as the war between Mongols and the Mamluks were very effective in this regard. By writing their books, Muslim historians portrayed the great and brilliant victories of the Mamluks sultans against the eastern and western enemies of Islam for the future. Encouragement of Mamluks Sultans and rulers and some other factors that are the subject of this article have also been very effective in this regard. The study method used in this research is descriptive-analytical with reference to first-hand sources as well as looking at the studies and researches and referring to the library and digital sources.

The Samanids were one of the most important governments in the eastern part of the Islamic world in the fourth century AH. The Samanid government, which initially had strong rule based on efficient geographical, political, and bureaucratic elements, was weakened and degenerated in the final years of its rule due to the adoption of a shaky and defensive foreign policy.The purpose of this article is to know the relations of the Samanids with the powers of their time: the Abbasid Caliphate, the Buyid dynasty, the surrounding kings and the Qarakhanids. The Samanids 'relations with the surrounding kings (subordinate rulers) were strained due to the structural weakness of the government and their defensive and passive strategy, and these powers interacted with the Samanids' rivals, including the Karakhanids and the Buyids, which resulted in the decline of the Samanids. The questions that this research seeks to answer, what role did the Samanids' defensive strategy play in their decline? Why was the Samanid policy of confrontation against the caliphate ineffective? The research is descriptive-analytical method and the research findings show that the Samanids with a defensive strategy could not create a proper balance in their relations with their subjects, claimants and foreign rivals (Qarakhanian and Al-Buwayh). It played a decisive role. Also, the Samanids' confrontation with the Abbasid caliphate, which was rooted in rivalry with the Buyids, led rivals to use the caliphate to gain legitimacy.

The common view about formation and establishment of local and Atabek government in Seljuk territory refer to maintenance of a Turk tradition which is dividing lands. This tradition continued during Seljuk period and some parts of Seljuk territory handed over parts to prominent Turkmen leaders. This practice gave rise to establishment of local power. According to this view, the continuation of the Atabek institution, which was social in essence, caused the military rulers who were in charge of the young Turkish princes as well as administration of those lands to establish Atabek dynasties after weakening of the Great Seljuk. This paper intends to study the pattern of formation of local and Atabek dynasties by historical analysis. The findings show that despite the fact that the political and social traditions of the Turks were somehow effective in the formation of all local and Atabek dynasties, but contrary to popular belief, among the four local powers - Kerman Seljuk Sultanate, Shaam Seljuk, Rum Sultanate and Iraqi Seljuks - only Kerman Seljuk Sultanate conforms to the common pattern. Also, among the four Atabek dynasties - Zangian of Mosul and Shaam, Eldiguz of Azerbaijan and Iran, Salghurids of Fars and Yazd Atabek - only Eldiguz was formed to a large extent according to the mentioned pattern. The other six local and Atabek dynasties, each based on religious, economic, military, power struggles, border guards, succession crises, or a combination of these factors, were formed on a completely different pattern.

Understanding the pre-Islamic Arab epistemological system plays an important role in understanding the mission of Islam. One of the components of this system is the extraordinary affairs in the ignorant Arab thought, which by knowing this field of thought, one can gain a clearer understanding in the nature and function of the miracle of the Prophet. This study, using library resources and in a descriptive-analytical manner, has explained a part of the intellectual-cultural situation of the pre-Islamic Arab society; That part which provides a comprehensive understanding of how the pre-Islamic Arabs interacted with amazing events and habits consequently, miracles. According to the findings of this study, the most important people who claimed to have extraordinary powers in the pre-Islamic period were the religious leaders of temples, priests, Christian monks and sorcerers. Thus, the origin of supernatural affairs in the eyes of the pre-Islamic Arabs was not necessarily a divine origin, but the claim of prophecy and having a special relationship with God (or gods) was largely proven in this way. In such circumstances, the Prophet of Islam (PBUH) had to perform a miracle to prove his prophethood and to overcome his other religious rivals. But since most of the possessors of these powers were considered sorcerers or priests, the main miracle of the Prophet of Islam appeared in a unique way in the form of a book and he refused to accept repeated requests in sensual miracles.

One of the ways of divine help to his prophets is through outstanding companions within the same community and nation which that prophet was raised. In the case of the Holy Prophet of Islam, the Prophet Muhammad (PBUH) there were also a number of his relatives and friends who played a prominent role in supporting that Prophet in conveying his mission and establishing Islam. Among these prominent people, we can mention Hamza Sayyid al-Shuhada, the dear uncle of the Messenger of God. This outstanding character, especially after converting to Islam, played an effective role in defending the Holy Prophet and establishing and spreading Islam. Considering the social position and prestige as well as the personal characteristics and abilities of Hazrat Hamza (PBUH), his role in political and social aspects, especially in the field of jihad and military defense of the Prophet and Muslims is very prominent. This article seeks to take a brief look at this matter and explore a part of it.