فصلنامه تاریخ
پیاپی 2 (زمستان 1385)

The relations between Iran and Venice as one of the coastal republics of Italy have a long history. We might pinpoint the advent of these relations in Elkhanids era which continued to the Safavids era with lots of ups and downs. The relations possess great historical significance especially in the two centuries that were contemporaneous with the government of the Agh Ghounlous and the first half of the Safavids. There were many delegates commuting between Iran and Venice during this time. When the political and military pressures on the Venicians escalated by the Ottomans, they turned to Iran for political and military support and consequently delegated more representatives. Such and attempt was made during the reign of Shah Tahmasb I (1523-76 A.D.). Venice Republic in order to confront The Ottomans sent Michaele Membre (1539-40) to Iran to expand the friendship, political and military ties. The very research analyzes this relation based on the two remained documents.

The very research deals with Sheikh- Al-Raise’s Political Ideas. Abu-Al-Hassan Mirza Qajar known as Sheikh-Al-Raise is one the most prominent scholars of the Naserids, Muzafarids and the Constitutional Revolution eras. He and Sayed Jamal-Al-Din Said Abadi were of the same mind concerning the unity of the Islamic world. Sheikh- Al-Raise as a modifying scholar speculated the causes of the decadence andweakness of the Muslims. He considered the solution the unity among the Islamic sects and Islamic governments. His treatise of the unity of Islam manifests hi political beliefs and ruling strategies. Ultimately, he got involved in constitutional activities and became a fervent defender of the Constitution in Iran.

A society that has tried to establish a government and a state based on its internal obligations and external motivations and has enjoyed stable political administrative organizations must have based its political system on theoretical foundations, which had been accepted by the majority of people. Socio-political structure of Iran from Medes to Sasanid’s has had its ups and downs and in the reign of the last dynasty, ancient Iran has enjoyed such an harmonized political and administrative organizations. They used a particular theoretical foundation that was homogenous with the religious institutions, which helped to preserve the state. This is itself as old the Iranian element of the state. Meanwhile the political and religious culture of the Mesopotamian culture was based on the tribal worldview. Considering such a frame work, a sociopolitical worldview is evident, and it raises significant questions such as the qualifications and the status of the ruler and administrative of the political society. The most outstanding question asked in the tration of Iranian political thought is: who is the ruler? What are his qualifications and why should he be obeyed? The recent objective texts related o the tablets obviously reveal the homogeneity of religion and politics. The later remaining documents after the tablets which are based on subjective elements revealing religious and tribal mythology show such a homogeneity further and even reveal a sort of animosity between religion and politics in Sasanid’s era in particular. The very article briefly discusses the relationships between religion and politics in Sasanid’s era.

Ahzab (The Parties) Qazvah was beginning of a new chapter in the enmity of Qureish of Mecca towards the Grand Prophet [Muhammad]. Apart from the strategies used on both sides, we will consider the aftermath of this war from Ziqadeh 5th century to Shawal 6th Century A.H. Since Qureish, in order to show enmity to Islam, had been able to organize a large number of the opponents, blasphemers and prophet’s enemies in Hijaz [Saudi Arabia], the failure of Ahzab Army was a harsh reaction on the side of the Muslims to Bani-Qarizeh Jews breaching of their promises. This was a warning failure to both strong parties of the blasphemers and the Jews, which could not be predicted by the Qureish. In fact, the result of Ahzab War to the Qureish with such a great army was so horrendous that they were never able to fight with Medina. Hence, the first steps to consider the Grand Prophet’s dominance led to Hudaibieh Peace Treaty in the sixth century A.H. It became clear after a while that spiritual and military power of Medina was turning from a low-level power into a strong power. Thus, Ahzab Qazveh resulted in a turn of power from the Qureish of Mecca to the Muslims in medina. This changed them from a defensive power to a stronger power against the Meccis. This process got completed by conquering mecca in the Ramadan of the eighth A.H. This article attempts to illustrate the rise in Muslims’ power against the Qureish from the fifth and sixth years of Hijrah.

The following text analyzes one the revolts in Safavid’s Era. Since most of the revolts were managed by the king’s clan, commanders, governors and those seeking power. However, the occasional revolts conducted by the oppressed people sporadically are of great significance. Abaye Turkman revolted in the reign of Shah Tahmasb I (930-984 A.H.) which took several years to cost a lot of lives.

The very study analyzes one of the oppositional movements that is law seekers along with other movements. The law seekers based their oppositions to Reza Khan in their beliefs in constitutional system and constitutional law. The stability and continuity of the royalty was rooted in its opposition to the constitutional foundations. They also criticized the economic and cultural approaches of Reza Shah’s regime. In spite of all these oppositions, these approaches resulted in the destruction of national economy and the annihilation of historical and cultural foundations. After the sixth parliament term was over they went to political seclusion because of the lack of facilities for legal political action. Each had their own fate.

Historiography and historical subjectivity has not had the same significance in all the areas in Asian Continent. The most important country that seemed to have no interest in history، as at least is imagined in the west، was India before being defeated by the Muslims in the Middle Ages. One of the contemporary Indian historians says: “Historiography was one of the least developed fields in India. However، some of mythological texts like Piranha presented a list of dynasties، which included some primitive information on political history. Definite numbers of Hindu texts belonging to the Middle Ages record the achievements of some kings or local dynasties. Thus، we can state that the orderly registration of historical events about the wars، victories، replacements of dynasties and the like indeed started with the historiography of the Muslims.