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Journal articles on the topic 'Ilkhanid'

Author: Grafiati

Published: 2 June 2025

Last updated: 31 July 2025

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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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4

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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5

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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7

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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9

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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Parvin, Samad P., Saeid S. Sattarnejad, and Elham H. Hendiani. "The Victory of Islam over the Buddhist Religion (Reviewing the Inscriptions of the Shrine of Imamzadeh Mulla “Ma’sum” of Maragheh)." Golden Horde Review 8, no. 4 (2020): 636–46. http://dx.doi.org/10.22378/2313-6197.2020-8-4.636-646.

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Research objectives: The main purpose of this article is to study the Quranic inscription of the Imamzadeh Ma’sum Temple in Maragheh. This inscription shows the evolution of religious beliefs during the Ilkhanid period in Iran which started from the seventh century AH and continued until the eighth century AH. The main religions of the Ilkhanid rulers were Buddhism and Christianity, but they gradually adopted Islam as the official religion of government. The influence of the process of conversion has left traces in some of the inscriptions of this period. Another purpose of this study is to i

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12

ALBUM, S. "Studies in Ilkhanid History and Numismatics." Studia Iranica 14, no. 1 (1985): 43–76. http://dx.doi.org/10.2143/si.14.1.2014663.

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13

Grbanovic, Ana Marija. "The Ilkhanid Revetment Aesthetic in the Buqʿa Pir-i Bakran: Chaotic Exuberance or a Cunningly Planned Architectural Revetment Repertoire?" Muqarnas Online 34, № 1 (2017): 43–83. http://dx.doi.org/10.1163/22118993_03401p004.

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The Pir-i Bakran mausoleum (completed by 1312–13; Linjan, Isfahan) is considered to be a typical example of exuberant Ilkhanid architectural decoration. In the 1970s, the International Association of Mediterranean and Oriental Studies (IsMEO) undertook significant research and restoration work on the mausoleum. After their efforts were interrupted by the onset of the Iranian Revolution, restoration activities were continued by the Iranian Cultural Heritage Organization. Almost four decades later, questions concerning the mausoleum’s history, function, decorative program, patronage, and craftsm

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14

Porter, Yves. "“Talking” Tiles from Vanished Ilkhanid Palaces (Late Thirteenth to Early Fourteenth Centuries): Frieze Luster Tiles with Verses from the Shah-nama." Journal of Material Cultures in the Muslim World 2, no. 1-2 (2021): 97–149. http://dx.doi.org/10.1163/26666286-12340019.

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Abstract Luster tiles in Ilkhanid palace decoration are repeatedly linked with the site of Takht-i Sulaiman (Iran). However, the collection and analysis of ninety-two frieze luster tiles (or frag-ments) characterized by a similar scheme indicates the existence of other palatial locations. Sorting the tiles results in at least eight different friezes. Consequently, possible locations of other Ilkhanid palaces are investigated. Textual contents mainly originate from Firdausi’s Shah-nama. However, the excerpts found on tiles are seldom narrative but allude to the enjoyment of nature, drinking, an

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15

Biran, Michal. "Libraries, Books, and Transmission of Knowledge in Ilkhanid Baghdad." Journal of the Economic and Social History of the Orient 62, no. 2-3 (2019): 464–502. http://dx.doi.org/10.1163/15685209-12341485.

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AbstractThe destruction of the Baghdadi libraries has been a powerful image connected to the Mongol conquest of 1258, often claimed to have precipitated the decline of Muslim civilization. This study, however, challenges this claim by reconstructing the state of libraries in Ilkhanid Baghdad, revealing a thriving intellectual community. Based on a close reading in Arabic biographical dictionaries and analysis of samāʿ and book lists, it elucidates the functions of libraries in Ilkhanid Baghdad, identifies channels of knowledge transmission, and offers a glimpse of the libraries’ holdings. Fina

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16

Blair, Sheila S. "The Ilkhanid Qurʾan: An Example from Maragha". Journal of Islamic Manuscripts 6, № 2-3 (2015): 174–95. http://dx.doi.org/10.1163/1878464x-00602004.

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17

VÁSÁRY, ISTVÁN. "The Preconditions to Becoming a Judge (Yarġuči) in Mongol Iran." Journal of the Royal Asiatic Society 26, no. 1-2 (2016): 157–69. http://dx.doi.org/10.1017/s1356186315000899.

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AbstractDespite the existence of some general overviews, the institution of the Mongol tribunals has not been studied in a satisfactory way. A great deal of details are unclear and the functioning of the whole legal procedure is shrouded in obscurity. The present paper makes an attempt to elucidate an aspect of the historical development of this Turco-Mongolian institution in Ilkhanid Iran, one of the Chingisid uluses, namely what were the preconditions and prescriptions of being appointed to the rank of a Mongol judge? The focal point will be the three charters of appointment (or yarlik sampl

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18

Jia, Fei. "Zen in Early Persian Painting—A Study of the 1314–1315 Jāmiʿ al-Tavārīkh Illustrations". Religions 15, № 1 (2024): 75. http://dx.doi.org/10.3390/rel15010075.

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Since the establishment of the Ilkhanid Dynasty, Chinese painting has exerted a profound influence on various facets of Persian painting. This influence facilitated the divergence of Persian painting from Arab painting, fostering the gradual formation of an independent style. To explore whether Zen painting, which has been highly influential in contemporary China, also played a role in shaping Persian painting, this article first discusses the possibility that Zen books and Zen paintings were introduced to the Ilkhanid Dynasty. Subsequently, it delves into the illustrations of the Jāmiʿ al-Tav

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JUNGEUN OH, L. "The East Asian characteristics of Ilkhanid royal manuscripts." Persica 19, no. 1 (2003): 69–105. http://dx.doi.org/10.2143/pers.19.1.505105.

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20

JUNGEON OH, Leo. "Islamicised pseudo-Buddhist Iconography in Ilkhanid Royal Manuscripts." Persica 20 (February 1, 2005): 91–154. http://dx.doi.org/10.2143/pers.20.0.2005886.

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21

Soucek, Priscilla. "Ceramic Production as Exemplar of Yuan-Ilkhanid Relations." Res: Anthropology and aesthetics 35 (March 1999): 125–41. http://dx.doi.org/10.1086/resv35n1ms20167021.

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22

Юсефи, Х., М. Ализаде Сола, and С. Эсмаилзаде Киви. "ANALYSIS OF ILKHANIDS SILVER COINS DISCOVERED IN THE GREAT MOSQUE OF ARDABIL CITY IN NORTHWESTERN IRAN, BY PIXE METHOD." Краткие сообщения Института археологии (КСИА), no. 262 (November 15, 2021): 414–22. http://dx.doi.org/10.25681/iaras.0130-2620.262.414-422.

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Город Ардебиль - один из древних городов Ирана, где сохранилось более 10 исторических памятников доисламского и исламского периодов, в частности, остатки Большой мечети - одной из первых больших мечетей Ирана, некогда возвышавшейся на берегу реки Балыклы-Чай. В 2009-2012 гг. в ходе работ по восстановлению Большой мечети было обнаружено множество монет: золотых византийских, медных - эпохи Атабеков и серебряных - династии Илханидов XI-XIII вв. Этот факт указывает на использование данного религиозного памятника в течение длительного времени. В статье подробно описывается методика исследования се

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23

Blair, Sheila S. "Ascending to Heaven: Fourteenth-century Illustrations of the Prophet’s miʽrāǧ". Arabist: Budapest Studies in Arabic 28-29 (2008): 19–35. http://dx.doi.org/10.58513/arabist.2008.28-29.2.

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Scenes illustrating the Prophet’s ascension to heaven, are some of the most glorious in Persian painting. Single scenes illustrating the subject are found in various types of literature, ranging from such Persian classics as Nizami’s Hamsa to popular devotional works about the Prophet’s life such as the Qisas al-anbiya’ (Tales of the Prophet) and biographies of his life such as the Siyar an-nabi. In all these cases, the ascension is merely one of many illustrations, but in addition there were at least two illustrated manuscripts devoted entirely to the subject of the Prophet’s ascension. Calle

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24

Ritter, Markus. "The Frontispiece as Patron’s Statement." Journal of Islamic Manuscripts 15, no. 1 (2023): 21–53. http://dx.doi.org/10.1163/1878464x-01501009.

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Abstract The Rasāʾil Ikhwān al-ṣafāʾ wa-khullān al-wafāʾ (Epistles of the Brethren of Purity and Loyal Friends), copied in Baghdad in 686/1287 and kept in the Süleymaniye Library in Istanbul, is known for its double page frontispiece, headed by the names of the authors and the book title, and painted with an image of debating scholars surrounded by luxurious architecture [Fig. 1]. The copy features diagrams and tables and is of interest for the study of medieval manuscript traditions of the Rasāʾil. This article re-examines the codex, expanding observations and insights into its history. It di

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Leone, Anaïs. "New Data on the Luster Tiles of ʿAbd al-Samad’s Shrine in Natanz, Iran". Muqarnas Online 38, № 1 (2021): 331–56. http://dx.doi.org/10.1163/22118993-00381p11.

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Abstract This essay offers new data for identifying and reconstructing the original luster tilework decoration of the tomb chamber of the ʿAbd al-Samad shrine in Natanz, central Iran. The decorated complex around the tomb was likely built during the Ilkhanid period. The removal of Ilkhanid-period luster tiles from their original location has left very few buildings with their original decoration. Moreover, the stripping of an important number of monuments led to the arrival of thousands of tiles of unidentified or incomplete provenance in public and private collections. By cross-referencing av

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26

Mahmudnejad, A., E. Andaroodi, and M. Saadatseresht. "ADVANCED CLUSTERING OF ARCHITECTURAL GEOMETRIC ORNAMENTS USING SMALL SCALE MACHINE LEARNING, CASE STUDY OF ILKHANID GEOMETRIC PATTERNS." ISPRS Annals of the Photogrammetry, Remote Sensing and Spatial Information Sciences X-4/W1-2022 (January 14, 2023): 417–22. http://dx.doi.org/10.5194/isprs-annals-x-4-w1-2022-417-2023.

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Abstract. Classification is an essential step for architectural historians for better understanding and typology of cultural heritage. This research aims to automatically cluster geometric ornaments of the Ilkhanid period in Iran through using machine learning It examines the application of advanced computer science tools and methods in analysis of architectural heritage by searching the possibility of clustering ornament images with machine learning into different clusters. After examining case studies of mosques, tombs or other buildings in Iran from the Ilkhanid period (1256–1335 CE), 231 i

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REMLER, Ph. "New light on Economic History of Ilkhanid Accounting Manuals." Studia Iranica 14, no. 2 (1985): 157–77. http://dx.doi.org/10.2143/si.14.2.2014648.

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28

Issa, Islam. "Uncovering ‘Islamic Art’: al-Birūnī and the Ilkhanid Miniatures." Cankaya University Journal of Humanities and Social Sciences 18, no. 1 (2024): 157–62. http://dx.doi.org/10.47777/cankujhss.1486242.

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This essay provides a detailed study of an Ilkhanid miniature of Adam and Eve from 1307/08. The story of Adam and Eve has captured the imaginations of countless artists over centuries. Islamic tradition does not have the religious, figural art culture of its Christian counterpart, and images of Adam and Eve present further issues due to their nudity. The miniature in question is an isolated example which has been presented under the banner of ‘Islamic art’ in David Talbot Rice’s landmark study Islamic Art (1965). In the picture, Adam and Eve are both naked, though Eve covers her private area w

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Petry, Carl F., and Reuven Amitai-Preiss. "Mongols and Mamluks: The Mamluk-Ilkhanid War, 1260-1281." American Historical Review 102, no. 2 (1997): 487. http://dx.doi.org/10.2307/2170917.

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Fay, Mary Ann, and Reuven Amitai-Preiss. "Mongols and Mamluks: The Mamluk-Ilkhanid War, 1260-1281." Journal of Military History 61, no. 4 (1997): 796. http://dx.doi.org/10.2307/2954091.

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Prazniak, Roxann. "Ilkhanid Buddhism: Traces of a Passage in Eurasian History." Comparative Studies in Society and History 56, no. 3 (2014): 650–80. http://dx.doi.org/10.1017/s0010417514000280.

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AbstractBuddhism contributed to the culture and politics of thirteenth-century Eurasian intellectual exchange, depositing literary, artistic, and architectural traces subsequently eclipsed by layers of Islamic and Eurocentric history. Within extensive cross-continental networks of diplomatic and commercial activity, Ilkhanid Buddhism and the Buddhist revival of which it was a part drew serious attention among contemporary travelers, scholars, and statesmen including Ibn Taymiyah, Roger Bacon, and Rashid al-Din. This article argues that awareness of a Buddhist scholarly and political elite in t

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Latifkar, Azade. "Reinvention of Padishah-i Islam in the Visual Representations of Ghazan Khan." Manazir Journal 5 (October 9, 2023): 34–58. http://dx.doi.org/10.36950/manazir.2023.5.3.

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This article discusses how the visualization of Mahmud Ghazan, the sixth Ilkhanid ruler, was employed to construct and propagate his image as the Padishah-i Islam (King of Islam), thus justifying him both as king of Iranshahr (land of Iran) and the legitimate successor of the Prophet Muhammad. In a quest for visual translations of the Ilkhanid concept of Padishah-i Islam—an inseparable combination of the Persian notion of ideal kingship and prophethood—several illustrations from the Diez albums representing Ghazan or events of his reign have been identified, two of which have become subject to

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Latifkar, Azadeh. "Reinvention of Padishah-i Islam in the Visual Representations of Ghazan Khan." Manazir Journal 5 (October 9, 2023): 10–33. http://dx.doi.org/10.36950/manazir.2023.5.2.

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This article discusses how the visualization of Mahmud Ghazan, the sixth Ilkhanid ruler, was employed to construct and propagate his image as the Padishah-i Islam (King of Islam), thus justifying him both as king of Iranshahr (land of Iran) and the legitimate successor of the Prophet Muhammad. In a quest for visual translations of the Ilkhanid concept of Padishah-i Islam—an inseparable combination of the Persian notion of ideal kingship and prophethood—several illustrations from the Diez albums representing Ghazan or events of his reign have been identified, two of which have become subject to

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De Nicola, Bruno. "Patrons orMurīds? Mongol Women and Shaykhs in Ilkhanid Iran and Anatolia." Iran 52, no. 1 (2014): 143–56. http://dx.doi.org/10.1080/05786967.2014.11834742.

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Gördegir, Ercan. "XIV. YÜZYILIN İLK ÇEYREĞİNDE İLHANLI-AVRUPA MÜNASEBETLERİ." International Journal of Economics Politics Humanities and Social Sciences 2, no. 4 (2019): 215–25. https://doi.org/10.5281/zenodo.3615485.

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İlhanlı hükümdarları, sınır komşuları olan Memlûk, Altın Orda ve Çağatay devletleri ile aralıksız devam eden çatışmalarının doğurduğu yalnızlık sonucunda hemen hemen her dönem Avrupa’nın ileri gelen ülke liderleri ve Papalıkla sıkı münasebetler kurmayı arzulamışlardır. Bu nedenle İlhanlı Devleti Papalık ve Avrupa ülkeleri ile kesintisiz olarak mektuplaşmak suretiyle bilgi alışverişinde bulunmuştur. İki taraf arasındaki haberleşmelerin ana konusunu ise Memlûklara karşı yapılması planlanan ortak askerî hareket ve papanın İlhanlı

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BEHNOOD, Elnaz, Nazila EDRISI, Ali Zeynali AZIM, and Shiva VELAIATI. "STUDY OF ARCHITICTURE OF ISLAMIC IRAN IN ILKHANID PEROID IN EAST AZARBAYJAN." TURKISH ONLINE JOURNAL OF DESIGN ART AND COMMUNICATION 6, no. 4 (2016): 380–86. http://dx.doi.org/10.7456/10604100/002.

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Mohammadi Roudsari, Maryam Pourshir, Ali Rasouli, Hamid Asad Pour, and Mohammad Reza Gholizadeh. "The Impact of Environmental Factor on Kerman Economic Development in Ilkhanid Era." Religación. Revista de Ciencias Sociales y Humanidades 5, no. 23 (2020): 182–88. http://dx.doi.org/10.46652/rgn.v5i23.615.

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Natural phenomena are one of the influencing factors in the economic and social situation of human societies. However, it is clear that the mode and extent of this effect depends on the natural state of this or that area. On the other hand, Iran's historical events and circumstances appear to have been less studied geographically. The present study examines the probable impact of the natural phenomena of the Kerman province, their prominent and diverse natural and human characteristics on the sources of the Iakhanan period. For this purpose, it uses the historical and geographical reports of t

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Neyetani, Javad, Amirhossein Salehi, Seyed Mehdi Mousavi, Mahdi Hajivaliei, and Ali Reza Hejabri Noubari. "Politico-Economic Conditions of Ilkhanid Coins from Different Mint Houses by PIXE." Sociology and Anthropology 2, no. 2 (2014): 29–34. http://dx.doi.org/10.13189/sa.2014.020201.

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Блессинг, П. "ARCHITECTURE, SCALE AND EMPIRE: MONUMENTS IN ANATOLIA BETWEEN MAMLUK AND ILKHANID ASPIRATIONS." ВОПРОСЫ ВСЕОБЩЕЙ ИСТОРИИ АРХИТЕКТУРЫ, no. 2(11) (February 17, 2020): 114–31. http://dx.doi.org/10.25995/niitiag.2019.11.2.007.

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В данной статье рассматривается вопрос размера и масштаба в архитектуре Анатолии конца XIII в. Конкуренция между мамлюками в Египте и Сирии и ильханидами в Иране сильно повлияла на политическую обстановку Анатолии начиная с 1270-х гг. Поэтому важно рассмотреть, повлияла ли тенденция к монументальной архитектуре в этих двух соседних империях на строительство во всем регионе. В статье будет описано, как идеи масштаба отражаются в письменных источниках, на примере средневековых исламских текстов, комментирующих понятия монументальности в архитектуре. Затем эти идеи будут рассмотрены в отношении п

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Grbanovic, Ana Marija. "The Öljeitü Mihrab (Isfahan, 1310): The Ilkhanid Stucco Chef-d’oeuvre Re-Examined." Beiträge zur islamischen Kunst und Archäologie 8, no. 1 (2022): 177–96. http://dx.doi.org/10.29091/9783752002355/014.

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Halperin, Charles J. "The Kipchak connection: the Ilkhans, the Mamluks and Ayn Jalut." Bulletin of the School of Oriental and African Studies 63, no. 2 (2000): 229–45. http://dx.doi.org/10.1017/s0041977x00007205.

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In 1260 an army of Egyptian Mamluks, led by Sultan Qutuz, defeated a Mongol army from the Ilkhanate led by Ketbugha, at the battle of Ayn Jalut (Ain Jalut), ‘Goliath's Well’, in Palestine. Because this campaign marked the furthest advance of the Mongols in the Middle East, scholars have paid considerable attention to its military and political significance. However, one potential aspect of Ilkhanid-Mamluk relations has only been mentioned casually; examination of the role and image of the Kipchaks in the thirteenth and fourteenth centuries may illustrate a much broader feature of the history o

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MAKHMUDJONOVA AKAY, Gulzoda. "An Evaluation on the Pictures of Jâmiʿ Al-Tevârîkḫ 's Tashkent Copy, Numbered 1620". Ortaçağ Araştırmaları Dergisi 6, № 2 (2023): 504–20. http://dx.doi.org/10.48120/oad.1277505.

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This research is an evaluation of the Tashkent copy of the illustrated work Jâmiʿ al-tevârîkḫ, which was prepared by the vizier Rashid al-Din (d. 1318) and collective writers in the early 14th century, near Tabriz, the capital of the Ilkhanid dynasty. The copy, which was preserved in N. 1620 at the Institute of Oriental Studies, named Abu Rayhan Beruni, of the Academy of Sciences of the Republic of Uzbekistan, is one of the copies prepared in the first quarter of the 14th century, which has the least painting program among the Jâmiʿ al-tevârîkḫ copies that have survived to the present day. The

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Borbone, Pier Giorgio, and Daniele Mascitelli. "Writing “Non-Confessional” History for Arabic Readers." Quaderni di Studi Arabi 16, no. 1-2 (2021): 171–95. http://dx.doi.org/10.1163/2667016x-16010005.

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Abstract The great polymath Gregory Bar ʿEbroyo (d. 1286), known as Barhebraeus, composed two historiographical works: the “Chronicle” (Maktbānut zabnē) in Syriac and the “Summa on Dynasties” (Muḫtaṣar fī l-duwal) in Arabic. Though he likely worked on them at the same time, the differences in language, structure, and choice of themes, show that different goals lay behind the two works. Through an examination of recent studies and a comparison of some passages of the two texts, this paper introduces a tentative reassessment of the issue and offers suggestive indications on Bar ʿEbroyo’s persona

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binti Abdul Rahim, Norraha, and Zakaria bin Bojeng. "Pengenalan ringkas duit syiling Islam Koleksi Jabatan Muzium Sarawak." Sarawak Museum Journal LXXX, no. 101 (2018): 35–54. http://dx.doi.org/10.61507/smj22-2018-vz6r-02.

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This article, briefly discusses on the coins in the Sarawak Museum collection: coins in general, the earliest coin produced, coin making, and some selected Islamic coins, representing the Dynasties of Umayyad, Abbasid, Fatimid, Anatolia Seljuk, Almoravid, Mamluk, Artuqid, Ilkhanid, Safavid, Qajar and Ottoman, that are on display at the Sarawak Islamic Heritage Museum. Each of these coins has certain characteristics that made them unique from coins of other Islamic periods. Among the common features found on Islamic coins are the use of the Hijri year (commencing with the migration of Prophet M

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Sodaei, Bita, and Poorya Kashani. "Application of PIXE Spectrometry in Determination of Chemical Composition in Ilkhanid Silver Coins." Interdisciplinaria Archaeologica - Natural Sciences in Archaeology IV, no. 1/2013 (2013): 105–9. http://dx.doi.org/10.24916/iansa.2013.1.7.

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Hüseynov, Gurban. "İlhanlılar Döneminde Azerbaycan'ın Demografik Yapısı/Demographic Structure of Azerbaijan During The Ilkhanid Period." Future Visions Journal 6, no. 4 (2022): 34–44. http://dx.doi.org/10.29329/fvj.2022.500.3.

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De Nicola, Bruno. "The ‘Waste of this World’. Antinomian Sufis and Mongol Rulers in Ilkhanid Iran." Central Asiatic Journal 67, no. 1-2 (2024): 1–29. https://doi.org/10.13173/caj.67.1-2.001.

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Overton, Keelan, and Kimia Maleki. "The Emamzadeh Yahya at Varamin: A Present History of a Living Shrine, 2018–20." Journal of Material Cultures in the Muslim World 1, no. 1-2 (2021): 120–49. http://dx.doi.org/10.1163/26666286-12340005.

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Abstract The Emamzadeh Yahya at Varamin, a tomb-shrine located south of Tehran, is well known for supplying global museums with iconic examples of Ilkhanid-period luster tilework. After providing a historiography of the site, including its plunder in the late nineteenth century, we explore its current (2018–20) “life” in order to illuminate the many ways that it can be accessed, used, perceived, and packaged by a wide range of local, national, and global stakeholders. Merging past and present history, art history and amateur anthropology, and the academic, personal, and popular voice, this art

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Melville, Charles. "Ghazan Khan’s Political Will and Testament: Further Light on the Mongol Household." Ming Qing Yanjiu 22, no. 2 (2019): 164–90. http://dx.doi.org/10.1163/24684791-12340028.

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AbstractTowards the end of his life, Ghazan Khan (r.1295–1304) made arrangements for the continuation of the Ilkhanid government along the lines he had established in his short but formative reign. Rashid al-Din refers briefly to Ghazan’s last testament (vasiyat-nama) but gives no details; however, Qashani in his history of Öljeitü reproduces it as a document and Vassaf, writing around the same time, presents it as a speech made by Ghazan to the assembled courtiers. This paper will compare the two texts and seek to identify both the offices and the office-holders mentioned, with a view to bett

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Zohrehvand, Hamed. "Effects of Mystical Literature on Islamic Architecture of Iran in Ilkhanid and Timurid Era." International Journal of Science, Technology and Society 3, no. 2 (2015): 107. http://dx.doi.org/10.11648/j.ijsts.s.2015030201.31.

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