نشریه تاریخ فرهنگ ایران
پیاپی 1 (بهار و تابستان 1403)

The expansion of colonialism in the world took place in different ways. Sending religious missionaries to establish cultural influence has been one of the effective methods of the colonialists. Iran was noticed by Western countries from the first years of colonialism, and the religious missionaries who went to Iran at the beginning of the Safavid era, were active in an unprecedented manner during the Qajar period, and prepared the ground for the presence of more Western countries. This article answers the question with a "descriptive-analytical" approach and a "library method", what effects did the presence of religious missionaries have on the Iranian society during the Qajar period? It is assumed that their presence caused disturbances in the social situation and the results of this research show that the religious missionaries, by fueling ideological conflicts, caused the disruption of social balance and order and the emergence of disputes, which provided the basis for the colonists' further influence. Another aspect of her presence was the establishment of schools and hospitals that introduced Iranians to new sciences and changes in the cultural foundations of Iranian society.

The Persian Gulf has been considered as a major commercial highway since the distant past until now. Archaeological documents and historical texts prove the claim that the nations of this region were very skilled in seafaring and maritime trade, and their maritime dominance and extensive world trade with the ancient ports of Indochina, the Red Sea, and the coast of East Africa is undeniable. In this research, an attempt has been made to examine the first maritime efforts of the civilizations located on the shores of the Persian Gulf and the Sea of Oman. Based on archaeological findings, the presence of merchant groups in the northern and southern regions of the Persian Gulf and Oman Sea has been proven since the beginning of the 7th millennium BC. The history of these groups shows that over time they engaged in shipping, trade, fishing, pearl making, agriculture and other diverse economic professions. In the 3rd and 2nd millennium BC, there are more colorful evidences of these types of economic activities between the maritime and backport areas. In addition to economic exchanges, navigation among the seas led to the sharing of cultural affairs of different regions far away from the Persian Gulf and the Sea of Oman.

Arts kinds flourished One in Timurids period and istablished of artistic styles in Harat.Timurid and sucessors collectd artists in their government’s center and they used for yourself aims. Timurids Kings supported from artists for aquirable famous and to show government’s greatness and power or to gain religious legality and they collected in their government’s center. Artists serviced to scientists and their scientific and literary writings writed with beautiful writing. One of the important evolutions in Timurids period was the prospering of all kinds of arts and emerging of artistic styles in Harat. Artistic evolutions in this period were the result of government’s close connection with artists and their financial and spiritual supports.Timurids monarchs and princes and political men had been selecting their writers from amongst the best penmen and they had been helding artistic meetingsTo study the reasons for support Timurids from artist for power revelation the parameters which caused Timurids governors and princes to support artists and what were the consequences of the connection between art and power, is the topic of this article which is dealt analytically and descriptively.

Al-Buyeh's attempt to dominate the center of the caliphate required their conquest of Khuzestan. This rule until the end of the reign of Azad-Dulah and the relative security and construction measures, as well as the lack of impact of harmful natural events, caused the growth and prosperity of the cities of the region. In the second half of Al Boyeh's rule (372-447 AH) with the death of Azd al-Dawlah and the start of conflict between the claimants of the government and the resulting insecurity caused crisis and chaos and neglect of construction measures. Natural disasters in the form of floods, plant pests and earthquakes with their direct damage caused further deterioration of the situation and decline of urban life. In this research, the role of insecurity in different forms as an independent variable on the decline of Khuzestan cities is investigated by relying on geographical sources to give an answer to the main question. How has insecurity in the form of successive wars over government and natural disasters affected the decline of Khuzestan cities? It seems that successive wars are the primary cause of insecurity, which has been intensified in various ways by the occurrence of natural disasters and has played an undeniable role in the decline of the cities of the region.

The Seljuks brought about a deep transformation in the cultural and social foundations of Iran. Although they added to the intellectual conflicts by removing the Boyeh family and confronting Shiism and the Ismaili sect; But by giving field to Iranian intellectuals, they became the ground for the reconstruction of local culture. This article with the aim of recognizing the structure of the educational system of the Seljuk era tries to answer this question with a descriptive-analytical approach and "library method how the establishment of the Nizamiyeh affected the cultural components Especially education from the Seljuk period to the Ilkhanid period? It is assumed that the training of civil servants to serve the political system caused the destruction of some dynamic aspects of previous education. This review also shows: although bigotry darkened the culture of the Seljuk era; But the Nizamiehs were the result of the thought of Iranian bureaucrats and the natural and historical continuity of the institutions before them. These schools had a great contribution in transferring knowledge and cultural heritage to the Ilkhanid era.

Amali: Representation of the Position and Personality of Hazrat Zahra (A.S) in Sheikh Tusi's Intellectual Systemintellectual legacy of previous Imami scholars and their views on the personality and status of Hazrat Zahra (PBUH) has been influential in establishing an independent title in the books of Imami authors on the life of her (A.S). Considering the two factors of Sheikh Tusi's (d. 460 AH) influence on later scholars in various fields and the holding of his Amali’s sessions in the city of Najaf, at the peak of his intellectual maturity and the formation of his ideological system, examining how the personality and position of Hazrat Zahra (A.S) are represented in his Amali, has formed the main issue of the present article.The results of this text-based research, which was conducted using a historical method, show that the method of selecting and narrating narrations by Sheikh Tusi, namely, drawing the audience's attention to the personal dimensions of Hazrat Fatima (A.S), highlighting her virtues, defending the right of Imam ‘Ali (A.S) to caliphate and succession; and linking this to his oppression after the death of the Prophet (PBUH), focused the attention of the audience present at his Amali sessions and the readers of his book on the status and personality of Hazrat Zahra (A.S) and was effective in expanding the Shiite Ahl-albayt's writing to the lives of the Fourteen Masoum (A.S).

The issues related to maintaining health, dealing with all kinds of physical injuries and restoring lost health, can be studied according to the medical system in any era; Therefore, the current research is trying to investigate the issue of what was the place of blood collection through phlebotomy in the Iranian medical system during the Safavid era and how was it done? The findings of the present research, based on the descriptive-analytical method, show that: one of the preventive and therapeutic actions recommended by physicians in the framework of humors view(Tebb-e Akhlati), was to reduce the body's blood volume and remove waste materials by opening the veins of different body parts, which, considering the symptoms and conditions Temperament and humor, especially the predominance of blood, physical strength, body shape, gender, age, season, occupation, etc., were performed. Compliance with health and preventive measures by the patient before performing phlebotomy and awareness of the phlebotomy regarding care measures and fixing possible errors during and after phlebotomy, guaranteed the effectiveness and safety of this method. The materials presented in the current research are important and practical in terms of informing the general public, health groups, and those responsible for the matter.

Understanding the history of Islam has been the foundation of the Islamic East since ancient times, and the main pillar of familiarity in the field of Islamic history is the understanding of the life and tradition of the Messenger of God (PBUH) and his family. This connection has led many orientalists to seek to understand Islam and analyze the dimensions of the life of the Messenger of God (PBUH) and his family. Understanding the life of Hazrat Zahra (PBUH) as the daughter of the Prophet and the wife of his successor and the mother of Hassan and Hussein (PBUH), as well as being influenced by her unique personality in the history of Islam, is essential for orientalists, because she was a political and religious activist, especially in important historical events after the death of the Messenger of God (PBUH). One of the most important historical studies of encyclopedias is that they can present a scientific picture of Hazrat Zahra. This article aims to answer the following questions: Who are the authors of the entry on Fatima Zahra (PBUH) and what approach and method did they use in explaining and compiling the entry in question? What are the characteristics and components of the entries in question? Were the authors of the second edition influenced by the Islamophobic discourse? Given the historical nature and critical approach, the study method in this article will be historical criticism, relying on description and analysis of data, beyond dogmatic interpretations and narratives.

Some Sufis have written works to explain the opinions and thoughts of the Sheikhs of Sufi orders. The Treatise on the Beliefs of the Saints of Seven is one of these works. This treatise is a philosophical, mystical and theological Tazkera with a Shiite flavor about the opinions and opinions of important and influential elders of the Zahidiya and Safavid sects such as Sheikh Ibrahim Zahid Gilani and Sheikh Safiuddin Ishaq Ardabili. This manuscript treatise was written by Sultan Mahmud Zahedi, one of the mystics of the Zahedi family, in the Azerbaijani Turkish language at the end of the 8th century of Hijri. In fact, the beliefs of the Saints of Seven reflect the philosophical, mystical and religious beliefs of the author's fathers and ancestors, Sheikh Ibrahim Zahid Gilani, Sheikh Safiuddin Ardabili and other Sheikhs of the Zahidiya and Safavid dynasty, and the author himself. The purpose of this research is to introduce and examine the treatise on the beliefs of the Saints of Seven and its place in understanding the opinions and thoughts of the sheikhs of the Zahidiyya and Safavid sects regarding philosophical, mystical issues and the principles of the beliefs of the Imamiyya Shia religion. The present research with these questions; What are the contents and themes of the said treatise? What similarities does this work have with Al-Buyruq's treatise? It is trying to answer the mentioned questions with a descriptive-analytical approach based on the manuscript of the treatise on the beliefs of the Saints of Seven.

Understanding the sources and their criticism and importance and value in history opens the way for scientific research. The incident of Saqifa and Fadak is a turning point for determining the boundaries between Islamic sects and has its roots in the social life of Muslims since before the mission and migration of the Messenger of Allah (peace be upon him and his family). These events were associated with the end of the life of the Messenger of Allah (peace be upon him and his family), and the chroniclers have written the report of these two incidents in various forms of monographs or in the midst of the sources of early Islam. Historians had compiled independent books called Saqifa or Saqifa and Fadak or Saqifa and the Pledge of Allegiance to Abu Bakr from the second century until the early fourth century, but these sources have been lost during different periods. Therefore, the question arises: with the lack of these monographs, what are the sources of knowledge about the Saqifa and Fadak incidents?This article will use a descriptive and analytical method to answer the question: Given the lack of independent sources about the events of Saqifa and Fadak, what are the sources of information about these two incidents and what is their value and importance?

Sufism and Sufism have a special place in the history of post-Islamic Iran. The way people and rulers deal with this category has not been the same throughout the history of Iran. Sufism and the Sufis related to it have been faced with popular favor and the sympathy of the rulers in a period based on social and political conditions, and at times it has been pursued and determined, and it has been criticized and rejected from an intellectual point of view.This issue was one of the tense issues during the Safavid period. The conflict between the views of Sufis and the jurists reached its peak in this period. Fighting against Sufism and Sufism and preventing the distortion of Shi'ism was always one of the most important concerns of the scholars of the Safavid era. One of the ways of this struggle was to write rebuttalsBased on this, the religious scholars decided to expose the invalidity of Sufis' beliefs and teachings by writing a refutation of Sufism and prevent them from distorting the religion.Of course, dealing with Sufis was not only theoretical, but also practical measures were taken which played an effective and significant role in informing people and society about the deviations of Sufiism and rejection of Sufis. It also motivated the Safavid government to fight deviations and heresies. This article tries to express the effects of these refutations on the people and society of the Safavid era.

The historical and cultural identity of Iran is considered one of the richest cultural resources in the world. This profound identity has always been intertwined with sports and artistic events, providing opportunities to showcase and strengthen national identity through opening and closing ceremonies, particularly in sports events. This study aims to examine the role of localization in opening and closing ceremonies of sports events in Iran. The focus of this research is on elucidating how historical, cultural, and artistic elements of Iran can be utilized in these ceremonies to enhance national identity and display the country’s cultural diversity. The present study was conducted using a qualitative approach and phenomenological method. Data were collected through semi-structured interviews with 15 experts in the fields of culture, sports, and national identity. Purposeful sampling was employed, considering the experience and expertise of participants in organizing sports and cultural events. Data analysis was conducted using thematic analysis. The findings indicate that the localization of these ceremonies, through emphasizing national symbols, showcasing the diversity of ethnicities and cultures, and recreating historical narratives, contributes to strengthening social cohesion and national identity. Additionally, the use of sustainable resources and active community participation plays a significant role in preserving cultural heritage and enhancing social solidarity. The localization of sports ceremonies can serve as an effective tool for showcasing Iran’s history and culture on a global scale.