پژوهش نامه تاریخ
پیاپی 67 (تابستان 1401)

The most prominent feature of the Safavid government is the establishment of an independent, integrated and inclusive national identity. Has formulated the data and system of the syndrome and its articulation system.Safavid political discourse, considering the government and tribal society of that era and its intertwining with religion, has offered a mixture of various Iranian attitudes, including the presence and influence of religion in the spiritual and psychological dimensions, the role of ethnic solidarity in the organization and management structure. In such a process, the king is the focal point of this semantic systemLeading text, by questioning the meaning, while expressing the role of empowerment of the model of cultural hegemony with the focus on religious and ethnic solidarity and the position and competencies of the concept of the Shah in the optimal implementation of this model during the Safavid era It seeks to test the hypothesis that the political discourse of the Safavid era, using the sources of Sufism, Shiism, being Iranian (Iranian nationality and the tradition of Iranshahri), the tradition of the Islamic caliphate (monarchy) and Western civilization In the design of this model, the role and special role of the king can be understood through the encounter of these concepts, in the position of the king's authority.

Humans have always been influenced by and influenced by the environment since they set foot on the universe. In the past few centuries, the advancement of science and technology and the increase in population have made the increasing use of the environment necessary, so thinkers have been on it. They have to regulate this moderation by setting rules, because harm to the environment is harm to human beings. Today, the beginning of this effort is considered to be the Stockholm Conference in 1970, which led to the emergence of green policy. The previous civilizations each had a different approach to their ecosystem, which did not have a coherent structure at all.In the meantime, the approach of the ancient Iranians is very different. This interdisciplinary study aims to examine the method of the ancient Iranians in this regard and answer the question: When did man start to establish legal rules about the environment?

The establishment of the Fatimid Caliphate in Morocco in 297 AH, although a political victory for the Ismailis, was not an easy success in the field of cultural and social issues in the Maghreb. Emphasizing the central role of Farahmand's personality, practical life, and propaganda methods, the Ismaili da'is led to the unparalleled success of the Ismailis in North Africa. The Da'is sought to divert the situation to a pro-Shiite movement, and subsequently changed the approach of the Ismaili Imams from the status quo to the overt and concentrated leadership in the West, leading to the Da'is' success in establishing the Fatimid Caliphate. The Da'is were a major factor in turning a significant section of the Maghreb people into the Ismaili movement, although they faced widespread opposition and were forced to adjust their religious policy in the Maghreb and pursue a policy of tolerance, which It itself was an important foundation for the success of the Ismaili da'is.

Madaʾini has vast knowledge and intelligence that is evident in writing various historical topics. His method of recording historical events was novel And it has preserved a valuable treasure for future generations. He was able to add new types to Islamic historiography by writing on various topics. This research was obtained through analytical method and study of original sources, from the lab of texts to his writings. His approach is based on religious beliefs and social beliefs, that shows his sense of responsibility towards the society of that time. This article answers that question what approach did Madani take in writing history; And what new forms it has created in Islamic historiography?The result is that he has paid attention to new issues in the biography of the Prophet and Shiite Imams with a new approach. On anthropology and social issues, He has written about prominent figures in society, recognize enemy, and women.

The social developments of the day have begun to decline and disappear. But Islamic law with the feature of flexibility, has a solid and complete program to bring man to happiness in this world and the hereafter, and by maintaining dynamism, flexibility and the ability to adapt to the temporal and spatial conditions in each period, the laws It has the necessary power to meet the needs of different human societies over time without changing its principles and foundations. In other words, the Islamic legal system is a living being that has changed and remained dynamic based on various temporal and spatial variables while maintaining its original and fixed identity.In this study, while stating examples of practical rules that indicate the flexibility and simplicity of Islamic law, the historical course of flexibility in treaties, factors that make it possible for Islamic laws to adapt to social changes, and strengthening the culture Flexibility and increased gravity are emphasized along with toughness.This article has been done in a descriptive-analytical method with the help of library tools and the analysis of thematic points and the inference of legal jurisprudential propositions.

Harem had always played a social and political roles throughout the history of Iran and generally had influenced the political structure of the country. And also, in the Safavid period, the Harem interfered in the Internal and foreign policy of the country. This article wants to clear the rates of impact and interference of harem on the foreign policy of the Safavids, a problem that can be studied as one of the raised canon on the act of decision making on the foreign policy of the Safavids. The findings of our research shown that in this period the role of Harem in the foreign policy of the Safavids was in Ups and downs condition. Before Shah Abbas I the Harem had little interference in foreign policy in compared with the period before him. But because of the king's new policy on keeping and upbringing the princes in the harem, after him, a hidden center of power that was composed of women and eunuchs had been formed within the harem in which had important role in decision-making and relevant issues on the foreign policy of the Safavids.The research method in this article is based on analytical- descriptive method and the way of data collecting is Libraries method.

The victory of the fundamentalist scholars over the Akhbaris was one of the most important internal developments of Shiism in the Qajar period, which was always accompanied by political and intellectual consequences. The third wave of the news movement was started by Mirza Mohammad Akhbari. Akhbaris were permanently defeated by the fundamentalists forever. Since then, the fundamentalists have taken over the religious and political leadership of the Shiite community. Therefore, the main issue of this research, considering the position of Mirza Mohammad Akhbari in this stage of the Akhbari movement, is his role in the rise and fall of the Akhbari school during the reign of Fath Ali Shah Qajar. The theoretical framework of this research is based on the view that the reading of religion and religious sources has been formed in different periods and this has led to the emergence of different religious tendencies within the Shiite community. The findings of this study show that Mir Mohammad Akhbari approached the court of Fath Ali Shah Qajar and promoted newsmaking by relying on the power of the Shah and riding on the wave of his emotions have caused concern among fundamentalist jurists. we know that Mirza Mohammad, his sharply prophetic and anti-fundamentalist beliefs, tended to some kind of ideas related to foreign sciences, and perhaps these matters and their intellectual and religious consequences were also influential in the decision of the fundamentalists to oppose him.

ways, although the authors have only collected them and other aspects have not been considered. The study of these correspondences and letters is subject to knowing the sources and then examining their documents and text. This article has been organized with the aim of reviewing the sources and historical documents of Imam Kazem's (as) letters and by descriptive method and referring to various earlier sources. This is the question of what sources and works from the past to the present have quoted the letters of the Imam. What is the validity, characteristics and types of these sources and in what century were these letters most reflected? By examining and categorizing the sources of the letters, it became clear that the sources quoting the letters are from reliable and citationable sources, and also most of the letters in the fourth century have been quoted in hadith sources and the history and manners of the Ahl al-Bayt (AS).).