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Relevant bibliographies by topics / Ilkhanid

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Academic literature on the topic 'Ilkhanid'

Author: Grafiati

Published: 2 June 2025

Last updated: 31 July 2025

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Journal articles on the topic "Ilkhanid"

1

BRACK, YONI. "A Mongol Princess Makinghajj: The Biography of El Qutlugh Daughter of Abagha Ilkhan (r. 1265–82)." Journal of the Royal Asiatic Society 21, no. 3 (2011): 331–59. http://dx.doi.org/10.1017/s1356186311000265.

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AbstractThis study examines in detail the biographical entry of an Ilkhanid (the Mongol state centred in Iran) princess, El Qutlugh Khatun daughter of Abagha Ilkhan (r. 1265–82), in the biographical dictionaries of the Mamluk author Khalīl ibn Aybeg al-Ṣafadī (d. 1363). Al-Ṣafadī‘s biography of the lady provides a rare glance into the life of women of the Mongol royal household during the transitional period which followed the Ilkhanid conversion to Islam. It sheds light on issues such as the relations between the Mamluks and the Ilkhans in light of the latter's conversion to Islam and the inf

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Stewart, Angus. "The Assassination of King Het'um II: The Conversion of The Ilkhans and the Armenians." Journal of the Royal Asiatic Society of Great Britain & Ireland 15, no. 1 (2005): 45–61. http://dx.doi.org/10.1017/s1356186304004687.

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AbstractOn November 17, 1307, the Armenian king, Het'um II, was assassinated by a Mongol, recently converted to Islam, the noyan Bularghu. In this paper I will look at this assassination, which has often been seen as significant in the context of the conversion of the Mongols of Persia to Islam, and also at the effects, or perceived effects, of that conversion, especially regarding Ilkhanid foreign policy. I shall consider the attitude of the Ilkhans to the small Armenian kingdom centred on Cilicia, now in south-eastern Turkey, which, by 1307 had shrunk from the size and importance it had enjo

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3

Allouche, Adel. "Tegüder's Ultimatum to Qalawun." International Journal of Middle East Studies 22, no. 4 (1990): 437–46. http://dx.doi.org/10.1017/s0020743800034358.

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The Ilkhan Tegüder (r. 1282–84), who took the name Ahmad when he converted to Islam, is widely credited with having interrupted—for the duration of his brief reign—the Mamluk-Ilkhanid conflict which had continued unabated since the battle of 'Ayn Jalut (1260). He is also credited with sending two embassies to Qalawun (r. 1280–90), his Mamluk counterpart: the first in 1282 and the second at the end of 1284.

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Batyrhan, Bolatbek, Aliya Chokatova, and Sagynysh Amirbekova. "THE STABILITY OF IRANIAN AND CENTRAL ASIAN CIVILIZATION AND IDENTITY DURING THE REIGN OF THE MONGOLS." KAZAKHSTAN ORIENTAL STUDIES 12, no. 4 (2024): 76–87. https://doi.org/10.63051/kos.2024.4.76.

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The cultural life of Iran experienced a decline due to the Mongol invasion in the early stages of the dynasty, then with the establishment of the Ilkhan government in Iran, a period of partial revival of Iranian-Islamic thought and culture began. After all, the Arab invasion of Iran, the collapse of the Sassanids and the rise of Islam weakened the foundations of the political and religious unity of Iranian existence and weakened its integrity. The Islamic government replaced the ethnic and national government of Iran, and the world religion of Islam replaced the Zoroastrian religion of Iran fo

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BROADBRIDGE, ANNE F. "Marriage, Family and Politics: The Ilkhanid-Oirat Connection." Journal of the Royal Asiatic Society 26, no. 1-2 (2016): 121–35. http://dx.doi.org/10.1017/s1356186315000681.

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AbstractThe Chinggisids clearly favoured specific in-law clans through policies of repeated marriage over generations. This paper charts the fortunes of one such clan, the Oirats, who first joined the Chinggisids when Chinggis Khan and Börte's daughter Chechiyegen wedded an Oirat prince. Thereafter Chechiyegen's own daughters married back to the Toluid, Jochid and Chagatayid families. This paper follows those Oirats who intermarried with the Ilkhanids, beginning with Chechiyegen's daughter Güyük and ending with the Toluid-Oirat Ilkhan, Abū Sa‘īd (r. 1317-1335).

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Kadoi, Yuka. "Revisiting Buddhism in Ilkhanid Iran: Archaeology, Toponymy and Visual Culture." Acta Mongolica 20, no. 540 (2022): 35–44. http://dx.doi.org/10.22353/am.202201.04.

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It is generally agreed that Buddhism, which already came to be known in West Asia during the Sasanian period through commercial exchanges with India, revived in Iran under the Ilkhanids. A pioneering study of Buddhist-Islamic interactions by Elverskog (Buddhism and Islam on the Silk Road, 2010) amply demonstrates the importance of the Mongol period for the understanding of the religious contacts between Buddhists and Muslims, with particular reference to the role of Tibet in this unique socio-cultural as well as scientific encounter (the latter subject is explored by several studies, notably I

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IWATAKE, Akio. "Idrar in the Ilkhanid State." Bulletin of the Society for Near Eastern Studies in Japan 41, no. 2 (1998): 80–97. http://dx.doi.org/10.5356/jorient.41.2_80.

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8

Hosseini, Seyed Ahmad, Ahmad Ashrafi, Hasan Shadpour, and Saeed Sadeghian. "The Reflection of Iranian-Islamic Culture in the Architectural Decorations of the Bastam Complex with Emphasis on the Comparison of the Ilkhanid and Timurid Periods." Journal of Social-Political Studies of Iran's Culture and History 3, no. 4 (2024): 169–89. https://doi.org/10.61838/kman.jspsich.3.4.10.

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One of the most prominent flourishing arts in Islamic civilization is Iranian architecture, which achieved a high aesthetic and innovative status through its adaptation to Islamic cultural concepts and depiction of celestial elements. In this architecture, features such as precise design, captivating decorations, harmony in proportion and symmetry, symbolism, need-based design, and pursuit of perfection formed the basis of structure, form, and ornamentation, reflecting the culture and civilization of Islam in Iran. This study, employing a descriptive-analytical method based on library and fiel

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Paskaleva, Elena. "Samarqand’s Congregational Mosque of Bibi Khanum as a Representation of Timurid Legitimacy and Rulership." Manazir Journal 5 (October 9, 2023): 59–87. http://dx.doi.org/10.36950/manazir.2023.5.4.

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The Bibi Khanum Congregational Mosque is the largest Timurid monument in Samarqand. Commissioned by Timur himself after his military campaign in India in 1399, the architecture of the mosque can be interpreted as a visual representation of Timur’s ambitions to surpass the architectural achievements of the preceding Islamic dynasties. Striving for political legitimacy beyond the legacy of Chinggis Khan, Timur imitated and even exceeded the monumental scale of the architectural ensembles in the Ilkhanid capitals of Tabriz and Sultaniyya. In an attempt to ensure the continuity of the Timurid dyna

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Amir, Or. "Niẓām al-Dīn Yaḥyā al-Ṭayyārī – An Artist in the Court of the Ilkhans and Mamluks". Asiatische Studien - Études Asiatiques 71, № 4 (2018): 1075–91. http://dx.doi.org/10.1515/asia-2017-0005.

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Abstract Reading through the sources written in the Mamluk Sultanate (1250–1517), one receives the impression that the political borders between the Mamluk and Ilkhanid realms were just that – in no ways cultural or even serious physical barriers. This paper will demonstrate this by focusing on the biography of Niẓām al-Dīn Yaḥyā al-Ṭayyārī (685–760/1286/7–1358/9~). His father served under the Ilkhans as a physician and scribe, while Niẓām al-Dīn grew up into the Ilkhanid elite and became a prolific calligrapher, scribe and musician in his own right, being especially close to the Sultan Abū Sa

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Dissertations / Theses on the topic "Ilkhanid"

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Majeed, Tehnyat. "The phenomenon of the Square Kufic script : the cases of Ilkhanid Isfahan and Bahri Mamluk Cairo." Thesis, University of Oxford, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.432190.

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Carboni, Stefano. "The Wonders of Creation and the singularities of Ilkhanid painting : a study of the Qazwini, British Library Ms. Or. 14140." Thesis, SOAS, University of London, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.364204.

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Leone, Anaïs. "Revêtements au lustre métallique dans l'architecture religieuse et funéraire de l'Iran Ilkhânide (1256-1335)." Thesis, Aix-Marseille, 2021. http://theses.univ-amu.fr.lama.univ-amu.fr/211122_LEONE_737y812yyedr752wxnmi508jgy_TH.pdf.

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La période ilkhanide (1256-1335) en Iran marque l’apogée de la production de céramique à décor de lustre métallique des ateliers de Kâshân (Iran central). L’architecture qui s’est développée sous le règne de cette dynastie mongole employait un large répertoire décoratif mobilisant ce procédé technique. Pourtant, ces carreaux ont été massivement retirés de leurs murs d’origine et ont emprunté des parcours individuels. Ils nous sont parvenus isolés ou en petits groupes, dispersés dans les collections publiques et privées du monde entier. Cet éparpillement a entrainé une décontextualisation qui a

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Ben, Azzouna Nourane. "La production de manuscrits en Iraq et en Iran occidental à l'époque des dynasties mongoles (les Ilkhanides et les Djalayirides, 656-814 / 1258-1411) : recherches sur les enlumineurs à Paris sous le règne de François 1er." Paris, EPHE, 2009. http://www.theses.fr/2009EPHE4003.

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L’étude porte sur une période phare de l’histoire du livre islamique. Elle met au jour un grand nombre de manuscrits inédits et propose une relecture d’autres manuscrits célèbres en examinant l’ensemble de la production dans ses différentes phases et différents niveaux. L’étude propose en outre une réflexion sur plusieurs problèmes importants de l’histoire de la calligraphie et du livre islamique d’une manière générale, comme celui du calligraphe Yāqūt al-Musta‘ṣimī, sa vie, sa carrière, son œuvre et son apport à l’histoire de la calligraphie, ainsi que son école ; ou le problème de l’élaborat

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Durocher, Maxime. "Zāwiya et soufis dans le Pont intérieur, des Mongols aux Ottomans : contribution à l’étude des processus d’islamisation en Anatolie médiévale (XIIIe-XVe siècles)." Thesis, Sorbonne université, 2018. http://www.theses.fr/2018SORUL102.

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Alors que le rôle du soufisme dans les processus d’islamisation de l’Anatolie à l’époque tardo-médiévale a été étudié depuis le début du XXe siècle, l’architecture des pôles de dévotion, dénommés zāwiya dans les sources textuelles, est longtemps restée à la marge de l’historiographie de l’architecture islamique en Anatolie. Les prospections archéologiques dans le Pont intérieur (Anatolie septentrionale) et les recherches dans les archives d’Istanbul et d’Ankara ont permis de rassembler un important corpus de sites et de sources documentaires qui y sont liées, majoritairement des chartes de fon

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Zhai, Yi. "Échanges artistiques entre l'Iran et la Chine (13e-14e siècle) : textiles et céramiques." Thesis, Aix-Marseille, 2015. http://www.theses.fr/2015AIXM3080/document.

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Le présent travail porte sur les échanges artistiques entre l’Iran et la Chine observés sur le textile et la céramique du 13e au 14e siècle. Les discussions dans cette étude s’appuient sur une analyse des caractéristiques de transferts connus : par exemple, existence de transfert technique, relation entre deux véhicules (textile et céramique) des échanges artistiques et propre intention des Mongols. Trois parties composent ce travail, d’après les différents corpus. Les deux premières se consacrent séparément aux corpus de textiles concernant le textile à fil d’or et celui de céramiques. La pre

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Hatef, Naiemi Atri. "A dialogue between friends and foes: transcultural interactions in Ilkhanid capital cities (1256-1335 AD)." Thesis, 2019. http://hdl.handle.net/1828/11108.

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The period following the Mongol conquest of vast areas of Eurasia in the thirteenth century, the so-called Pax Mongolica, witnessed the emergence of a new visual language in Persian art and architecture. Various Islamic and non-Islamic visual traditions that permeated the whole body of the arts of thirteenth- and fourteenth-century Iran played a pivotal role in the formation of the hybrid style characterizing the art and architecture of the Ilkhanid period (1256-1335 AD). Along with the reconstruction of the cities that had been extensively destroyed during the Mongol attack on Iran, the Ilkha

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Hope, Michael. "Sultanate or Amirate? : the routinization of Chinggisid authority in the early Mongol Empire and the Ilkhanate of Iran." Phd thesis, 2012. http://hdl.handle.net/1885/150012.

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This study provides a new interpretation of how political authority was conceived and transmitted by the ruling elite of the Early Mongol Empire (1227-1259) and its successor state in Iran, the Ilkhanate (1258-1335). Authority within the Mongol Empire was intimately tied to the character of its founder, Chinggis Qan, whose reign served as an idealized model for the exercise of legitimate authority amongst his political successors. After Chinggis Qan's death in 1227 two distinct political traditions emerged in the Mongol Empire each claiming to have preserved the essence of Chinggis Qan's rule.

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Pfeiffer, Judith. "Conversion to Islam among the Ilkhans in muslim narrative traditions : the case of Aḥmad Tegüder /." 2003. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3108104.

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Books on the topic "Ilkhanid"

1

Garo, Kürkman, Diler Emine Nur, and Hinrichs J. C, eds. Ilkhanids. Turkuaz Kitapçılık, 2006.

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Diler, Ömer. Ilkhanids. Edited by Kürkman Garo, Diler Emine Nur, and Hinrichs J. C. Turkuaz Kitapçılık, 2006.

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3

Yuvalı, Abdulkadir. İlhanlılar tarihi. Erciyes Üniversitesi, 1994.

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4

Tunçay, Aykut, and Aydın Şennur, eds. Ak akçe: Moğol ve İlhanlı sikkeleri = Mongol and Ilkhanid coins. Yapı Kredi Yayınları, 1992.

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5

Nīshāpūrī, Ẓāhir al-Dīn, d. ca. 1184 or 5., Luther Kenneth A. 1934- та Bosworth Clifford Edmund, ред. The history of the Seljuq Turks from the Jāmiʻ al-tawārīkh: An Ilkhanid adaptation of the Saljūq-nāma of Ẓahīr al-Dīn Nīshāpūrī. Curzon, 2001.

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Ṭabīb, Rashīd al-Dīn. The history of the Seljuq Turks from the Jāmīʻ al-tawārīkh: An Ilkhanid adaptation of the Saljūq-nāma of Ẓahīr al-Dīn Nīshāpūrī. Curzon, 2001.

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7

Abū al-Qāsim ʻAbd Allāh ibn ʻAlī Qāshānī. Tārīkh-i Uljāytū. Shirkat Intishārat-i ʻIlmī va Farhangī, 2005.

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Stileman, Margaret Ann. The expenses of an English embassy to the Mongol Ilkhan. University of Birmingham, 1988.

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Hammer-Purgstall, Joseph, Freiherr von, 1774-1856, Wentker Sibylle 1967-, and Wundsam Klaus, eds. Geschichte Wassaf's. Verlag der Österreichischen Akademie der Wissenschaften, 2010.

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New Approaches to Ilkhanid History. BRILL, 2020.

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Book chapters on the topic "Ilkhanid"

1

Kadoi, Yuka, and Tomoko Masuya. "Chinese and Turko-Mongol Elements in Ilkhanid and Timurid Arts." In A Companion to Islamic Art and Architecture. John Wiley & Sons, Inc., 2017. http://dx.doi.org/10.1002/9781119069218.ch25.

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Hoffmann, Birgitt. "Booty, Commodity, Objects of Prestige and Veneration: Sources of the Ilkhanid Period on Horses." In Ottoman Studies / Osmanistische Studien. V&R unipress, 2020. http://dx.doi.org/10.14220/9783737011013.21.

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Foss, Clive. "The Overlords." In The Beginnings of the Ottoman Empire. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780198865438.003.0006.

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Both Osman and Byzantium were overshadowed by the great powers of the day—the Ilkhans of Iran, the Golden Horde north of the Black Sea, and the Mamelukes of Egypt who constantly strove for supremacy. With their defeat of the Seljuks in 1243, the Mongols (Ilkhanids after 1257) dominated Asia Minor for the next century, though almost succumbing to the Mamelukes in 1277. In 1261, the first independent Turkish emirate was formed. This chapter is just a brief outline of Ilkhanid rule in Asia Minor.

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Wing, Patrick. "From Tribal Amirs to Royal In-laws." In The Jalayirids. Edinburgh University Press, 2016. http://dx.doi.org/10.3366/edinburgh/9781474402255.003.0004.

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This chapter considers the career of Amīr Ḥusayn, who became known as güregen (Gūrgān), or royal son-in-law after marrying the Ilkhanid princess, Öljetey. This relationship to the Chinggisid family enhanced the status of Amīr Ḥusayn and his son, Shaykh Ḥasan, who rose to prominence within the military elite in the late Ilkhanid period, thanks in large part to his royal mother, the aunt of the last Ilkhan, Abū Sa‘īd.

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Bağcı, Serpil. "İlhanlı - Celâyirli -Timurlu Görsel Sanatlarında Devamlılık." In Cengiz Han ve Mirası. Turkish Academy of Science, 2021. http://dx.doi.org/10.53478/tuba.2021.032.

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"This study aims to discuss the interrelation between Ilkhanid, Jalayirid and Timurid artists and works of art. It first focuses on a sixteenth-century text, now in the Topkapı Palace Museum Library, which was written by the Safavid artist Dust Muhammad as a preface to an album that he compiled. According to Dust Muhammad, the artists who worked for Ilkhanid rulers continued to produce under Jalayirid patrons and trained younger generation of artists. This continuous artistic genealogy evidently resulted in pictorial conventions shared between generations. The second part of the study deals wi

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"Index." In Ilkhanid Capital Cities. Edinburgh University Press, 2025. https://doi.org/10.1515/9781399510417-014.

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"4 The Grand Capital of Öljeytü in Sultaniyya." In Ilkhanid Capital Cities. Edinburgh University Press, 2025. https://doi.org/10.1515/9781399510417-009.

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"Concluding: Remarks The Study of Ilkhanid Cities: Challenges and Successes." In Ilkhanid Capital Cities. Edinburgh University Press, 2025. https://doi.org/10.1515/9781399510417-011.

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"5 Theorising Transcultural Interactions in the Context of Ilkhanid Cities." In Ilkhanid Capital Cities. Edinburgh University Press, 2025. https://doi.org/10.1515/9781399510417-010.

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"Contents." In Ilkhanid Capital Cities. Edinburgh University Press, 2025. https://doi.org/10.1515/9781399510417-toc.

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Conference papers on the topic "Ilkhanid"

1

Musalı, Namiq. "A New Source on Sheikh Zahid: Manâqib-i Sheikh Zahid-i Gilani." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201801.

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One of the leaders of Islamic mysticism (sufism) in the 13th century was Sheikh Tajaddin Ibrahim Zahid Gilani (1218-1301). His ancestors migrated from Khorasan (from Merv area of modern Turkmenistan) to Lankaran district of Azerbaijan. This man was involved in the Abhariyya branch of the Suhravardiyya sect at the beginning of his youth and began propaganda activities as a religious leader aged 55-60 years. He traveled for this purpose, invited people to the path of truth, educated thousands of disciples and caliphs and managed to win the love of people. Gilani had a great influence on the sult

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Alzhhawi, Abbas Abdu Sattar Abdulqader. "Sociology Theories and their Function to Study History Iraqi Society During the Reign of Ilkhans a Sample." In Uluslararası Prof. Dr. Halil İnalcık Tarih ve Tarihçilik Sempozyumu. Türk Tarih Kurumu Yayınları, 2022. http://dx.doi.org/10.37879/9789751749987.2022.18.

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