نشریه سخن تاریخ
پیاپی 35 (پاییز 1400)

Hazrat Hamza (AS), Sayyid al-Shuhada, uncle of the Holy Prophet (PBUH), is one of the most important personalities of the beginning of Islam that despite his many heroic deeds and sacrifices, his high position in Persian poetry was not reflected as he deserves. Of the many Persian-speaking poets, only a few have paid attention to his courage and Only a few poets have looked at the subject of his martyrdom from a mystical point of view. This article aims to examine the position of Hazrat Hamza from different perspectives in the poetry of Persian language poets, also investigate the mystical dimensions of his personality from the perspective of two mystic poets, Sanai Ghaznavi (470-529 AH) and Rumi (604-672 AH). Sanai, while expressing the tragic event of the martyrdom of Hazrat Hamza with a regretful and emotional expression, considers the condition of accepting the prayer as the following of Hazrat Hamza, cutting themselves off and all worldly belongings. In Rumi's mystical worldview, paying attention to the fact of the martyrdom of Hazrat Hamza is a way to express issues such as the importance of Sufi annihilation, voluntary death, and preferring love over courage.

Arabs did not know the techniques of coin minting at the time of Jahiliyah and at the beginning of Islam, but they accepted the coin in their economic system due to the trade and business position of the city of Mecca, And used the Sassanid silver dirhams, gold solidus and Byzantine copper follies Until the conquest of the lands of Iran and parts of the Byzantine Empire, they also acquired coin minting technology and minted coins by the peoples of those lands. Today, the first Islamic dirhams have been named Arab-Sassanid, which has a high status in terms of research. The numismatics of Arab-Sassanid coins can be a turning point in the coinage of Sassanid and Islamic coins, which, with their study, a lot of information about the process of conquests, conquerors and rulers, political and administrative geography, and … will be gained. But the focal point of this study was to study the evolution of minting these coins from the early moments to the last days, by carefully examining the characteristics of these coins, such as the type of scripts, motifs, dates, mint names and the names of the rulers. As a result, it became clear that at the beginning of the conquest of Iran, some coins were minted with the date of last year of Yazdgird III -the last Sasanian king-, 20 Yazdgirdi (AH 31). After that, the Kufic phraseswere added around it; after some time, Yazdgird's name changed to Khosrow's name. The firstcoins with Arabic names were minted, during the reign of Abdullah ibn Amir, Muawiyah bin Abi-Sufyan and other rulers in Pahlaviscripts (some in Kufic scripts).In these coins, the motifs were still like Sassanid coins,

This article, uses the method of libraries and historical analysis in response to the question that what were the functions of Hamza's mention in the words and manners of the Holy Prophet and his family? is written. The answer to this analytical question and from the perspective of social functions; Emotional; Cultural-epistemological and political in the age of the Infallibles, these notes are in various forms, giving titles, mentioning virtues, crying and mourning, pilgrimage, blessing, remembering in times of suffering and hardship, arguing for kinship with Hamza and being proud of it, and so on Which is unique in terms of analysis and perspective and has a new comment.

Many thinkers, according to the definitions of lenity that they have provided ,have identified area for lenity. The present article has provided a complete model of different areas of lenity by conduct searching approach and by using of life conduct of Imam Ali in lenity with the opponents. Accordingly, lenity has been examined in the ideological, political, social, cultural, economic, military-security and judicial areas. The structure of this research is based on historical findings and is described descriptively-analytically. The conclusion drawn from the summary of the material is that in the Alawite conduct by putting the principle of lenity in different areas, violence and determination were at the next stage. On the other hand, lenity in every area has been achieved with specific goals such as the need for peaceful coexistence, composing hearts, being safe of evil from the other side, and expediency, which increases the need for lenity in that area.

Imam Ali (AS) 's refusal to reclaim "Fadak" is an ambiguity and a question that has always been asked by some Muslims, including Shiites and Sunnis. The question from one point of view is that the Amir al-Mu'minin (AS), despite being in power from 35 to 40 AH, why did not take back Fadak, which belonged to Hazrat Zahra (AS) and the government had unjustly taken it from him. ? In this article, in order to obtain an appropriate answer to the question, while using earlier sources, a descriptive and analytical method has been used. Although asceticism and disregard for the world or the belief that "something that has been wronged should not be taken back" have been said to be among the reasons for Fadak not being taken back, closer research shows that the main reasons for this passing are the death of both parties. Fighting and observing the interests of the fledgling Islamic society.

One of the important and influential personalities of the beginning of Islam who played a great role in supporting the Holy Prophet (PBUH) was Hazrat Hamza bin Abdulmutallab. After years of struggle and effort to defend Islam and Muslims, he was finally martyred in the battle of Uhud and his absence left a deep scar in the heart of the Prophet (PBUH). The present study examines the reflection of the "mutilation" of Hazrat Hamza (AS) in history. The manner of Hind, Utbah's daughter and Abu Sufyan's wife conducted with his lifeless body in the battle of Uhud. The question that this article seeks to provide an answer using descriptive and historical analysis method is: How has been the reflection of Hazrat Hamza in history? The findings of this study show that the act of mutilation provoked strong reactions from the Holy Prophet (PBUH) and his companions; To the extent that he called Hind "Akla al-Akbad" (liver-eater) because of committing this ugly act, and later this title became her famous name in history. Throughout history, this heinous act has had two different reflections on the descendants of Hind (some of the Umayyad’s rulers) and other Muslims. Mu'awiyah and Yazid modeled the behavior of Hind and promoted it as a culture. But other Muslims denounced Hind’s criminal behavior and quoted it as a black mark and a shameful act in the life of her and her dynasty and recorded it in history.

The counterparts of Hamzah ibn Abd al-Muttalib (d. 3 AH) and Ja'far ibn Abi Talib (d. 8 AH), in the narrations of the Ahl al-Bayt (as), indicate their position and status, as well as their role and position in the early days of Islam. On the other hand, Imam Ali's (as) mention of Hamza (as) and Ja'far (as) in the issue of caliphate that if they were, the caliphate would have taken a different path, indicates the possibility of their influence on society. Therefore, why Hamza (PBUH) and Ja'far (PBUH) are similar in the words of Ahl al-Bayt (PBUH) is a question that this article will address. For this purpose, data related to the research question were collected and explained by content analysis method. The result of this research is that Hamza (PBUH) and Jafar (PBUH) due to components such as sincere faith, guardianship, element of power and logic, benefiting from courage and bravery, having a social status, had the ability to influence In matters of society. Just as the existence of these two could have been influential in the issue of the caliphate, their absence has also been considered as one of the factors that prevented Imam Ali (as) from the caliphate.