Relevant bibliographies by topics / Safavid dynasty

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Safavid dynasty'

Author: Grafiati
Published: 4 June 2021
Last updated: 10 March 2023

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Journal articles on the topic "Safavid dynasty"

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Geevers, Liesbeth. "Safavid Cousins on the Verge of Extinction: Dynastic Centralization in Central Asia and the Bahrāmī Collateral Line (1517-1593)." Journal of the Economic and Social History of the Orient 58, no. 3 (July 6, 2015): 293–326. http://dx.doi.org/10.1163/15685209-12341376.

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The Bahrāmī Safavids, a relatively unknown collateral branch of the Safavid dynasty, active in Iran from 1517 to 1593, played a crucial role in dynastic developments in Safavid Iran. This essay examines the dynastic developments of the Safavid rulers and their contemporaries to argue that they embarked on a process of dynastic centralization, presenting themselves increasingly as the only holder of dynastic power, at the expense of their male relatives. The persistence of the Bahrāmī branch illuminates how this process took shape in Iran and how dynastic developments among neighbouring Central Asian dynasties influenced the fate of the Safavid collaterals.
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Akhundova, N. F. "The Safavid fraternity: shiism or sufism? Historiographical review of the Western European researchers' works." Orientalistica 3, no. 3 (October 3, 2020): 765–80. http://dx.doi.org/10.31696/2618-7043-2020-3-3-765-780.

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This article offers a detailed analysis of the religious and ideological foundations of the Safavid dynasty. It is based upon the modern predominantly Western European historiography. The methodological basis is the comparative analysis. Along with the works of British, French, German, Turkish, Russian and other scholars the author also uses medieval texts written in original (Oriental) languages. These are court chroniclers from the 16th-17th cent. by Fazl al-lah Ruzbikhan Khundji (Tarih-e alamara-ye Amini) and Iskender bek Turkman Munshi (Tarih-e alamara-ye Abbasi) and others. The Safavid dynasty was at the same time a dynasty of sheikhs and shahs. Therefore, the concepts of Sunnite teachings, Shi'ism and Sufism constitute an integral part of its culture and history. The article supplies a reader with the information necessary for establishing the religious views of each of the representatives of the Sufi House of Safaviye, starting from the founder of the Sufi Order and ending with his heirs, the rulers of the Safavid state. The author elaborates the topic regarding the original denomination of Islam the Safavids embraced - Sunni or Shi'a. Subsequently she deals with the exact period of the Safavid transition from one Islamic denomination to another. Special attention is also paid to some aspects of the development of Sufi traditions and ideology at various stages of the history of the Safavid dynasty.
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Royo, Morgane. "Conservation Safavid Dynasty Manuscript." Journal of Paper Conservation 18, no. 4 (October 2, 2017): 151. http://dx.doi.org/10.1080/18680860.2018.1470811.

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Champagne, David C. "WILLEM FLOOR, The Afghan Occupation of Safavid Persia 1712–1729 (Paris: Association Pour l'Avancement Des Etudes Iraniennes, 1998). Pp. 387." International Journal of Middle East Studies 33, no. 4 (November 2001): 615–18. http://dx.doi.org/10.1017/s0020743801234072.

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One could assume from the misleading title of this work that it is a new analytical history of the fall of the Safavid empire and the nine-year Afghan usurpation of the Safavid throne. More than forty years after Laurence Lockhart published his monumental work, The Fall of the Safavi Dynasty and the Afghan Occupation of Persia, a new study based on subsequent research would be a major contribution to the field. But Willem Floor has made a different, yet extremely significant, contribution. He has performed a yeoman's service by annotating, translating, and compiling primary source materials from the archives of the Vereenigde Oostindische Compagnie (VOC), or the Dutch East Indies Company, that someday will assist such an effort.
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Vali Arab, Masoud, Hamid Asad Pour, Hamid Peighambary, and Ali Rasouli. "The Role of Influential Dynasties and Local Families in Urban Development and Political Centrality of Shushtar in Khuzestan Province During Safavid Era." Journal of Social Sciences Research, no. 66 (June 10, 2020): 615–22. http://dx.doi.org/10.32861/jssr.66.615.622.

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Shushtar as one of the most important cities of Khuzestan in safavid era was inhabited by some officials and rulers mostly due to its specific geographical, strategic and military situation during the rule of Safavid dynasty. The establishment of new villages in Shushtar and its surroundings areas by the local rulers caused this city to grow and develop more. In the same regard, due to the entering of many different clans and tribes to Shushtar in the Safavid period, extensive ethnic conflicts emerged in this city. Turk Qizilbash (Shamlus, Rumlus, Afshars, Ustodjlus, Turkmens, and Dulghadirs), Chagatai family, Circassia, Georgians, great religious scholars from Jabal Amel region, Jazayeri and Kalantar Sadats were among the tribes and clans entering Shushtar in the Safavid period. At the end of this period, natural disasters such as flood influenced Shushtar status both socially and politically to a great extent. The current study attempts to describe the political and social conditions of Shushtar during the Safavid period, aiming to answer this question: Why was Shushtar under the spotlight by the Safavid rulers and inhabited by most governmental rulers and authorities? It is hypothesized in this study that due to the geographical and military situation, Shushtar have always been considered as a defensive barrier by the Safavids against Mushashaiyah central bases in the South of Khuzestan, and Ranshis bases in the North of Khuzestan and also against Bakhtiyari Khans. Unquestionably, taking into consideration the topics such as ethnic origin, tribal interests, occupation state, religious and social values, and changing or modification of each case can give provide us with some useful information about the social and political life of Shushtar in the Safavid period.
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Averianov, I. A. "CULTURAL INTERACTION BETWEEN SAFAVID IRAN AND OTTOMAN TURKEY IN 16TH CENTURY." Journal of the Institute of Oriental Studies RAS, no. 4 (14) (2020): 136–48. http://dx.doi.org/10.31696/2618-7302-2020-4-136-148.

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Сoming to power of the Safavids Sufi dynasty in Iran (in the person of Shah Ismail I) in 1501 caused noticeable transformations in the political, social, cultural and religious life of the Near and Middle East. This dynasty used the semi-nomadic tribes of the Oguz Turks (‘Kyzylbash’) as its main support, which it managed to unite under the auspices of military Sufi order of Safaviyya. However, the culture of the Safavid state was dominated by a high style associated with the classical era of the Persian cultural area (‘Greater Iran’) of the 10th–15th centuries. The Iranian-Turkic synthesis that emerged in previous centuries received a new form with the adoption by the Safavids of Twelver Shiism as an official religious worldview. This put the neighboring Ottoman state in a difficult position, as it had to borrow cultural codes from ‘heretics’. Nevertheless, the Ottomans could not refuse cultural interaction with the Safavids, since they did not have any other cultural landmark in that era. This phenomenon led to a number of collisions in the biographies of certain cultural figures who had to choose between commonwealth with an ‘ideological enemy’ or rivalry, for the sake of which they often had to hide their personal convictions and lead a ‘double life’. The fates of many people, from the crown princes to ordinary nomads, were broken or acquired a tragic turn during the Ottoman-Safavid conflict of ‘spiritual paths’. However, many other poets, painters, Sufis sometimes managed to transform this external opposition into the symbolism of religious and cultural synthesis. In scholarly literature, many works explore certain aspects of the culture of the Ottoman Empire and the Safavid state separately, but there are almost no works considering the synthesis of cultures of these two largest Muslim states. Meanwhile, the author argues, that understanding the interaction and synthesis of the Ottoman and Safavid cultures in the 16th century is a key moment for the cultural history of the Islamic world. The article aims to outline the main points of this cultural synthesis, to trace their dependence on the ideology of the two states and to identify the personality traits of a ‘cultured person’ that contributed to the harmonization of the culture of two ideologically irreconcilable, but culturally complementary empires. A comparative study of this kind is supported by Ottoman sources. In the future, the author will continue this research, including the sources reflecting the perception of the Ottoman cultural heritage by the Safavids.
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Galandar Ismayilova, Khalida. "XƏTAİ İRSİ: DÖVLƏTÇİLİK İŞİNİN TARİXİ ƏSASLARI." SCIENTIFIC WORK 55, no. 06 (July 5, 2020): 42–46. http://dx.doi.org/10.36719/aem/2007-2020/55/42-46.

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Kiani, Mohammad Ghorban. "The Role of Ardalan’s Dynasty in Iran’s Political Structure." International Letters of Social and Humanistic Sciences 18 (December 2013): 76–83. http://dx.doi.org/10.18052/www.scipress.com/ilshs.18.76.

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This paper aims at studying the role of Ardalan’s dynasty in the political system of Iran. Going through a brief overview of the political situation of Kurdistan during Ardalan supremacy, this study is primary focused on describing Ardalan’s situation in political structure of Iran. Similar with governors in other parts of Iran, Ardalan authorities were considered as the political elites of Iran and possessed a special and unique political status among the states of Iran from Safavid to Qajar periods. Also, they were always, or at least most of the times, were among the topmost states of Iran attained the high authority and power. Ardalans had always benefited from the most prominent epithets and titles including Sultan, Khan, Baig, governer, and Biglar Baigy and they ruled their kingdom in much of the historical period covered in this study. Since Ardalans were the ruler of Kurdistan region before the Safavid dynasty, both Safavid and Qajar kings maintained them as rulers over their inherited and inborn region.
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Jamshidirad, Mohammad Sadeq, Mohammad Taher Yaghoubi, Seyyed Mohammad Reza Husseini, and Hussein Jamshidirad. "Factors Causing the Development of the Endowment in Safavid Dynasty." International Journal of Multicultural and Multireligious Understanding 8, no. 10 (October 11, 2021): 247. http://dx.doi.org/10.18415/ijmmu.v8i10.3112.

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The tradition of the endowment is one of the activities having existed in all human societies from past to now. In Iran, this tradition was seen as a belief from ancient civilization. It is developed and flourished in Safavid dynasty so that, in Isfahan (Iran), the endowed estate is found everywhere. The endowment is so important that public, rich people and imperial family participated in this tradition and endowed their properties. This study has aimed to answer this question: what reasons and factors developed the endowment and what is the role of endowment in Safavid time? To do so, library and descriptive-analytic methods were used in this study.
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Rahbari, Ladan. "“Their Beastly Manner”: Discourses of Non-Binary Gender and Sexuality in Shi’ite Safavid Persia." Open Cultural Studies 2, no. 1 (December 1, 2018): 758–70. http://dx.doi.org/10.1515/culture-2018-0068.

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AbstractThe Safavid dynasty ruled Persia between sixteenth and eighteenth centuries and is known as a turning period in the political, social and religious trajectories of Persian history. The ethnographic literature about the Safavid Persian culture written by Western travelers is an indication of the forming relations between the West and the Orient. The travelogues indicate that Safavid discourses of sexuality were different from their counterparts in the West. These non-binary discourses were not based only on gender and sexual orientation, but also on social factors such as age, class and status. Relations of these factors to different forms of “masculinities/femininities” were focal for gendered and sexual categorization. Nonbinary sexual/gendered identities and expressions were explicit, and a sexual continuum was prevalent. The fundamental differentiation of masculinity and femininity were not valid, and sexual relationships were not confined to heterosexuality. This study uses historical sources to explore the discourses of gender and sexuality during the Safavid era. Drawing on criticisms of Orientalism, implications of Western narratives on our understandings of sexuality and gender in the Safavid era are discussed.
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Dissertations / Theses on the topic "Safavid dynasty"

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Chabrier, Aurélie. "La monarchie safavide et la modernité européenne (XVIe-XVIIe siècles)." Thesis, Toulouse 2, 2013. http://www.theses.fr/2013TOU20118/document.

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Cette thèse porte sur la formation et l’évolution de la monarchie safavide en Iran entre le XVIe et le premier quart du XVIIIe siècle. Elle étudie en particulier les rapports entretenus entre le pouvoir monarchique et les différents groupes qui composent le sommet de la hiérarchie sociale et curiale, comme les clientèles qizilbashs. L’avènement de la monarchie safavide étant contemporain de la montée en puissance des États modernes en Europe, cette recherche s’intéresse également au regard que l’« honnête homme » du XVIIe siècle porte sur ce processus de construction étatique. Cette approche est fondée sur l’analyse du cadre des échanges diplomatiques entre États, mais aussi sur la rencontre individuelle entre les Européens et les représentants de l’élite safavide, à travers une étude des récits de voyageurs (relations d’ambassade et de voyage). Elle invite à réfléchir sur la manière dont s’élabore la réflexion sur l’État moderne et sur les comportements qui s’y rapportent
This thesis is about the start and the evolution of the Safavid Monarchy in Iran between the 16th century and the first quarter of the 18th century. It studies, in particular, the links between the monarchial power and the different groups at the head of the social and parish hierarchy, such as the qizilbash followers. Given the fact that the advent of the Safavid Monarchy is contemporary with the rise of the Modern States in Europe, this research also studies the point of view of the « good man » of the 17th century about this process of state construction. This approach is based on the context analysis of the diplomatic exchanges between the States, but also of the individual meeting between the European and the Safavid elite representatives, throughout the study of stories of travelers (embassy and travel relations). This study is an invitation to think about the way the Modern State and its behavior reflection are built
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SASANI, Anahita. "Material and Technical Analysis of Armenian Wall Paintings in New Julfa, Isfahan." Doctoral thesis, Università degli studi di Ferrara, 2015. http://hdl.handle.net/11392/2389079.

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The 17th century is the time of new changes in Iranian relationship with the West and especially European countries. In that era, Armenian merchants, were one of the main channels for bringing European art styles, in particular, paintings to Iranian culture. Although many of such paintings and art works deteriorated during the last century due to the waves of modernization in Iran, some of them are preserved in Armenian churches and houses in New Julfa of Isfahan. Reliable historical sources refer to some Armenian buildings in New Julfa which decorated with both oriental and European art works and wall paintings as well. In consequence, wall paintings in Armenian churches and houses of New Julfa form an important part of the Safavid cultural heritage in Iran. These art works explain how Iranian art was affected by European art of 17th- 18th centuries. In the present study, specimens from the Armenian wall paintings decorating the walls and domes of three churches and one house in New Julfa- Isfahan, were analysed in order to identify the pigments used. In light of the fact that Armenian wall paintings have never before been fully investigated, this study reveals important information about the pigment pallet which have been used in Armenian buildings of New Julfa in 17th century. Accordingly, the pigment analysis was carried out chiefly to establish the palette of the Armenian wall paintings with respect to Iranian traditional palette and find out different influences of European artists as well. The analytical techniques employed for the characterization of the pigments and materials were XRF (X-Ray Fluorescence), Micro Raman spectroscopy, and FTIR for all samples and SEM-EDX and XRD (X-Ray Diffraction) for some samples. This information contributes to a better understanding of Armenian wall paintings techniques and, ultimately, may aid conservators in their efforts to preserve these art works.
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Mohafez, Arash. "Approche comparative des systèmes musicaux classiques persan et turc : origines, devenirs et enjeux." Thesis, Paris 10, 2016. http://www.theses.fr/2016PA100080.

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La thèse présente étudie de façon exclusive quelques aspects fondamentaux des liens entre la musique classique persane et la musique classique turco-ottomane. Le premier chapitre est une esquisse des liens historiques des musiciens persans avec le milieu culturel ottoman, et l'influence qu'ils ont eue sur la musique classique de cet empire. Le second chapitre dégage des liens entre certains aspects du répertoire instrumental attribué aux compositeurs persans des XVIe et XVIIe siècles dans les manuscrits ottomans d’Ufki et de Cantemir avec ceux du répertoire classique persan le plus ancien transmis jusqu'à nos jours ; le répertoire qâjâr. Sous l’angle des convergences et divergences des écoles classiques persane et turque contemporaines, le troisième chapitre se focalise sur le concept fondamental de mode et entreprend de comparer les particularités de cinq éléments constitutifs modaux dans les pratiques turque et persane actuelles. Le quatrième chapitre, en vue d'une démonstration concrète des théories modales développées dans le chapitre précédant, analyse des affinités et des divergences de cinq maqâms turcs actuels d’une même famille modale, Ushshak, Beyati, Huseyni, Muhayyer, Arazbâr, dont la substance est comparable dans la tradition persane actuelle, soit Shur, Abu ‘atâ, Hoseyni/Bayât-e Kord/Hejâz/Dashti, Owj, et Shahnâz. Le dernier chapitre est une approche anthropologique destiné à présenter une tentative concrète de revivification du répertoire des « ‘Ajamlar » dans les milieux des musiciens iraniens contemporains, et à étudier les réactions de ces derniers faces à ce répertoire inconnu en Iran tiré des sources ottomanes
This thesis studies exclusively some fundamental aspects of the links between the Persian classical music and the Turkish-Ottoman classical music. The first chapter is an outline of historical connections of Persian musicians with the Ottoman cultural environment, and the influence which they have had on the classical music of this empire. The second chapter identifies the links between some aspects of the instrumental repertory attributed to Persians composers of 16th and 17th centuries in Ufki and Cantemir’s Ottoman manuscripts and those of the oldest Persian classical music transmitted to our days; the qâjâr repertory. From the angle of convergences and divergences between contemporary the Persian and the Turkish classical schools, the third chapter focuses on the fundamental concept of mode and undertakes to compare the particularities of five modal constituent elements in the current Turkish and Persian practices. The fourth chapter, with a view to concrete demonstration of modal theories developed in the previous chapter, analyzes the affinities and differences of five current Turkish maqâms of a same modal family, Ushshak, Beyati, Huseyni, Muhayyer, Arazbâr, whose substance is comparable in the current Persian tradition, with Shur, Abu ‘atâ, Hoseyni/Bayât-e Kord/Hejâz/Dashti, Owj, et Shahnâz. The last chapter is an anthropological approach intended to present a concrete attempt to revivification of the “‘Ajamlar” repertory in contemporary Iranian musicians’ circles, and to study the reactions of these latter facing this unknown repertory in Iran taken from the Ottoman sources
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Brignoli, Jean-Dominique. "Les palais royaux safavides (1501-1722) : architecture et pouvoir." Aix-Marseille 1, 2009. http://www.theses.fr/2009AIX10025.

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Cette thèse contient 18 chapitres, des annexes, un glossaire, un glossaire des plantes, une bibliographie, un index. Elle a pour objectif de tenter une analyse la plus complète possible de l'ensemble de l'architecture palatiale safavide connue. L'auteur ne voulant pas partir d'hypothèses et de présupposés a décidé d'analyser les complexes palatiaux sites par sites et éléments par éléments. Une tentative d'analyse de la question du "chahârbâgh" précède l'analyse des palais. Sont ensuite analysés les architectures palatiales (ou les bâtiments de types palatiaux) d'Ardebil, de Tabriz, de Qazvin, de Nâ'in, d'Isfahan, du Mâzanderân, de Kâshân, de Shirâz, enfin de certaines résidences secondaires et des palais-relais des shâhs safavides. Une dernière partie tente une analyse des origines et de la fonction du "tâlâr". Une conclusion tente enfin d'extraire quelques principes généraux de cette architecture mais permet aussi de noter les exceptions résistant à toutes classifications.
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Alsancakli, Sacha. "Le Šarafnāma de Šaraf Xān Bidlīsī (ca. 1005/1596-1597) ˸ composition, transmission et réception d’une chronique des dynasties kurdes entre les Safavides et les Ottomans." Thesis, Sorbonne Paris Cité, 2018. http://www.theses.fr/2018USPCA143.

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Le Šarafnāma est un ouvrage écrit en persan par Šaraf Xān Bidlīsī (949-1009/1543-1600), gouverneur kurde de la principauté de Bidlīs, en 1005/1596-1597 environ. Il s’agit d’une chronique des dynasties et tribus kurdes, commençant avec la dynastie des Marwānides, à la fin du IVe/Xe siècle, pour se terminer avec les événements de l’année 1005/1596-1597 et le récit de l’histoire des Diyādīnides de Bidlīs, lignée dont était issu l’auteur. La chronique est composée d’une introduction (muqaddima) et de quatre ṣaḥīfas (livres). À cette chronique, l’auteur a également ajouté un épilogue (xātima) constitué par des annales ottomanes et safavides. Il existe, à ce jour, une quarantaine de manuscrits du Šarafnāma encore existants. Notre première tâche a été d’identifier ces manuscrits et de les consulter, sous forme physique ou numérique, afin de les comparer et de produire un stemma codicum des copies de l’ouvrage. Une fois ceci fait, notre recherche a plus particulièrement porté sur les manuscrits produits du vivant de l’auteur, dans les années 1005-1007/1596-1599, ainsi que sur les copies effectuées au XIe/XVIIe siècle, soit le siècle suivant la composition de l’ouvrage. Après une première partie consistant en une étude générale sur le travail historiographique de Šaraf Xān, nous avons, dans une deuxième partie, étudié spécifiquement les trois manuscrits transcrits de sa main ou sous sa supervision, afin de mettre en lumière le caractère réfléchi et collaboratif du processus de composition de l’ouvrage. Dans la troisième partie, nous nous sommes intéressés à la dizaine de manuscrits produits au XIe/XVIIe siècle à Bidlīs, Kilīs, Alep et dans la région d’Ardalān, et aux processus de réappropriation et de réinterpréation de l’oeuvre originale visible dans ces copies
The Šarafnāma is a book written in Persian by Šaraf Xān Bidlīsī (949-1009/1543-1600), Kurdish governor of the principality of Bidlīs, in about 1005/1596-1597. It is a chronicle of Kurdish dynasties and tribes, starting with the Marwānid dynasty, at the end of the 4th/10th century, and concluding with the events of the year 1005/1596-1597 and the story of the Diyādīnids of Bidlīs, the author’s own household. The chronicle is composed of an introduction (muqaddima) and four ṣaḥīfas (books). The author has also added an epilogue (xātima), which is an annalistic history of the Ottomans and the Safavids. There are around forty extant manuscripts of the Šarafnāma. Our first task has been to identify and physically or digitally consult these manuscripts, in order to compare them and produce a stemma codicum of the book’s copies. Once this was done, we have focused our research on the manuscripts copied during the author’s lifetime, in the years 1005-1007/1596-1599, as well as on the copies made in the 11th/17th century, immediately following the book’s composition. The first part of our work is a general study of Šaraf Xān’s historiographical outlook. In the second part, we have studied the three manuscripts transcribed by the author or under his supervision, in order to highlight the thought out and collaborative nature of the book’s composition. In the third part, we have focused on the dozen manuscripts produced in the 11th/17th century in Bidlīs, Kilīs, Aleppo and the Ardalān region, and on the processes of reappropriation and reinterpration of the original work manifest in these copies
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Books on the topic "Safavid dynasty"

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The economy of Safavid Persia. Wiesbaden: Reichert Verlag, 2000.

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Hāshimī, Shukūh al-Sādāt Aʻrābī. Arāmanah-i Julfā-yi Naw dar ʻaṣr-i Ṣafavī: New Julfa Armenian in the Safavid period. Tihrān: Sāzmān-i Asnād va Kitābkhānah-i Millī-i Jumhūrī-i Islāmī-i Īrān, 2016.

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Ṭāhir, Ḥakīmah. Jinsīyat va qudrat-i dīvārʹnigārahʹhā-yi Ṣafavī: Gender and power in Safavid mural paintings. Tihrān: Pizhūhishgāh-i Farhang, Hunar va Irtibāṭāt, 2019.

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al-Ṣirāʻ al-ʻUthmānī - al-Ṣafawī wa-āthāruhu fī al-Shīʻīyah fī shamāl Bilād al-Shām: The Ottoman-Safavid conflict and it's implications on Shiism in the Northern Levant. al-Ẓaʻāyin, Qaṭar: al-Markaz al-ʻArabī lil-Abḥāth wa-Dirāsat al-Siyāsāt, 2018.

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Ravābiṭ-i siyāsī - dīplumātīk-i Īrān va jahān dar ʻahd-i Ṣafavīyah: Political & diplomatic relations : Iran & world in Safavid dynasty. Tihrān: Amīr Kabīr, 2013.

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Īzadī, Ḥusayn. Shikl gīrī va taḥavvul-i marāsim-i maz̲habī dar ʻahd-i Ṣafaviyah: The formation and evolution of religious Ceremoies in the Safavid era. Qum: Pazhūhishgāh-i ʻIūm va Farhang-i Islāmī, 2016.

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Rūzbihānī, Muḥammad Riz̤ā. Taḥavvul-i mabānī-i mashrūʻīyat-i salṭanat: Az yūrish-i Mughūl tā barʹāmadan-i Ṣafavīyān = Transformation of the foundations of the legitimacy of monarchy in Iran : from the Mongol Invasion to the rise of Safavids. Qom: Dānishgāh-i Mufīd, 2018.

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Matthee, Rudi. Safavid World. Taylor & Francis Group, 2021.

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Safavid World. Taylor & Francis Group, 2020.

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Matthee, Rudi. Safavid World. Taylor & Francis Group, 2021.

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Book chapters on the topic "Safavid dynasty"

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Yildirim, Riza. "The rise of the Safavids as a political dynasty." In The Safavid World, 56–76. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003170822-5.

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Hancock, James F. "Monsoon Islam." In Spices, scents and silk: catalysts of world trade, 189–205. Wallingford: CABI, 2021. http://dx.doi.org/10.1079/9781789249743.0015.

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Abstract Summarizing how the Ottoman took over the Middle East, the chapters also outlines the boom of the Muslim trade in Europe. Three powerful Muslim empires eventually ringed the Indian Ocean: the Ottomans controlled the Red Sea, the Safavid Dynasty controlled the Persian Gulf route, and the Mughal Empire covered most of India. The chapters also show the flow of the huge Indian Ocean trading network, stating how Muslim communities grew to become trading empires led by powerful sultans who established strong trading by navigating the seas. The terminals of the ocean trade involves: India, Aden, Ormuz, Swahili Coast of Africa, Strait of Malacca and the City of Malacca, Sumatra and Java, Ceylon, and Moluccas. Also, the chapters provide a summary of the ocean trade with Chinese dynasties and other Far East Asian countries.
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3

Sykes, Percy. "The Rise of the Safavi Dynasty." In History of Persia, ii. 158—ii. 171. London: Routledge, 2022. http://dx.doi.org/10.4324/9780203426722-64.

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4

Sykes, Percy. "The Decline of the Safavi Dynasty." In History of Persia, ii. 208—ii. 215. London: Routledge, 2022. http://dx.doi.org/10.4324/9780203426722-68.

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5

Sykes, Percy. "The Overthrow of the Safavi Dynasty." In History of Persia, ii. 223—ii. 230. London: Routledge, 2022. http://dx.doi.org/10.4324/9780203426722-70.

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Sykes, Percy. "Architecture and Art Under the Safavi Dynasty." In History of Persia, ii. 198—ii. 207. London: Routledge, 2022. http://dx.doi.org/10.4324/9780203426722-67.

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7

Axworthy, Michael. "The Safavids and the Impact of the West (1500–1921)." In Iran. Oxford University Press, 2017. http://dx.doi.org/10.1093/wentk/9780190232955.003.0003.

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When and why did Iran turn Shi‘a? At the beginning of the sixteenth century a new empire was established on the Iranian plateau—the empire of the Safavids. The Safavid dynasty originated in Ardebil and the surrounding area, in the eastern part of what is now...
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Yılmaz, Hüseyin. "The Myth of the Ottoman Caliphate." In Caliphate Redefined, 218–76. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691197135.003.0006.

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This chapter discusses the mystification of the Ottoman caliphate and the apocalyptic-messianic reconstruction of imperial ideology in the context of the long Ottoman–Safavid conflict of the sixteenth century. Current studies in the main treat the Ottoman–Safavid conflict as no more than a sectarian conflict between two expanding Muslim empires. The Ottomans, however, perceived it as an apocalyptic conflict between primordial forces of faith and disbelief, often expressed in manicheistic dichotomies. Being one of the most aggressively fought religious wars in Islamic history, it profoundly altered both Sunni and Shiite conceptions of history and rulership. The Safavids, being at once a Turkoman chieftainship, a Shiite dynasty, and a Sufi order, were better endowed with esoteric image-making skills than the Ottomans, whose juristic and theological arguments against heresy were, simply, by definition nullified. Despite the Ottoman military might that overwhelmed the Safavids in multiple battles, the Safavid–Shiite call resonated much more strongly among the vast Turkoman diaspora from Central Asia to the Balkans, particularly among popular mystical orders of the countryside.
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"The Fall of the Safavid Dynasty." In The Sword of Persia Nader Shah. I.B. Tauris & Co. Ltd., 2006. http://dx.doi.org/10.5040/9780755610549.ch-001.

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"The Fall of the Safavid Dynasty." In The Sword of Persia. I.B.Tauris, 2006. http://dx.doi.org/10.5040/9780755612291.ch-001.

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