Journal articles: '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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Bilal Çelik, Muhammed. "The Political Relations Between Safavid Shahs and Astrakhand Dynasty." History Studies International Journal Of History Volume 2 Issue 2 (2024): 511–16. http://dx.doi.org/10.9737/hist_105.

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12

Ridgeon, Lloyd. "Short Back and Sides." Journal of Sufi Studies 6, no. 1 (July 6, 2017): 82–115. http://dx.doi.org/10.1163/22105956-12341296.

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Qalandars have often been depicted in negative terms in medieval and pre-modern literature by Sufis themselves, clerics and historians. Treatises composed by Qalandars are rare, thus the possibility of producing a balanced survey of their form of Sufism and contribution to the socio-political and religious climate of any given period is difficult. One such text, the “Sulīmān Qalandar Nāma”, however, completed in 1668, offers an intriguing perspective of Qalandars in late Safavid Iran. An analysis of this text, along with a focus on the dynamics of late Safavid religion and politics suggests that far from being antinomian and otherworldly Sufis, these Qalandars were supportive of the Shīʿa Safavid dynasty. The text offers an interesting marriage between traditional Qalandar themes and those inspired by Shīʿa Islam, and it testifies to the continuing importance of the Qalandars, providing evidence for the cultural continuity of this form of Sufism in the region.

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13

Yildirim, Riza. "In the Name of Hosayn’s Blood: The Memory of Karbala as Ideological Stimulus to the Safavid Revolution." Journal of Persianate Studies 8, no. 2 (November 26, 2015): 127–54. http://dx.doi.org/10.1163/18747167-12341289.

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Over the past century, one of the most heavily debated topics within Safavid historiography has been the ideological sources of the Qezelbash zeal that carried the Safavid dynasty to the throne of Persia. By now, a near-consensus has been formed about Shah Esmaʿil’s personality as an incarnation of the Godhead armed with a messianic mission of salvation. This article partly challenges this long-entrenched conceptualization by calling attention to a heretofore overlooked mission that the shaykhs of the revolutionary period set for themselves. This was their desire to avenge the spilling of Hosayn’s blood, a mission which was nothing but a reincarnation of the topos ofsāheb al-khorūjor the “master of the uprising,” a heroic typology cultivated via a particular corpus of Karbala-oriented epic literature. Based on the idea that the religiosity of the Turkish-speaking milieu that constituted the Safavid movement’s grassroots was primarily shaped by this Karbala-oriented epic literature, this essay argues that Shaykh Jonayd, Shaykh Haydar, and especially Shah Esmāʿil successfully reformulated the Safavid Sufi program to address the codes of popular piety, which already existed, nurtured by Sufism and some Shiʿite elements, a particular mode of Islamic piety that I call “Shiʿite-inflected popular Sufism.”

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Koohshahee, Mohen Roozbeh. "The Position of a King in Safavid Period." International Letters of Social and Humanistic Sciences 61 (October 2015): 28–30. http://dx.doi.org/10.18052/www.scipress.com/ilshs.61.28.

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This article studies the position of the kings in the period of Safvid of Iranian Islamic History. The king in this period was considered as a holy figure. Indeed the king was considered and deemed as a great person encouraging a lot of respects. He was considered as the surrogate of prophet. Therefore he had a lot of unlimited powers and authorities. He was the symbol of excellence and raised the respect of anybody in the society. Since the Safavid dynasty itself was a religious one, based on the teaching of the twelve imams, it was important that the king be a religious person too. He is an emblem of God’s bounty among humanity, he is the inauguration and termination for generosity among all human beings.

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15

Dini, Ghasem. "An Archaeometallurgical Investigation of a Steel Sword from the Safavid Dynasty." JOM 70, no. 2 (December 6, 2017): 243–47. http://dx.doi.org/10.1007/s11837-017-2696-9.

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Quinn, Sholeh A. "Through the Looking Glass: Kingly Virtues in Safavid and Mughal Historiography." Journal of Persianate Studies 3, no. 2 (2010): 143–55. http://dx.doi.org/10.1163/187471610x537253.

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AbstractDuring the reigns of the Safavid Shah ‘Abbās I and the Mughal Emperor Akbar, two chroniclers, one from each dynasty, included in their texts lists of “kingly virtues.” This paper explores the possible historiographical precedents for this section in the chronicles, and places particular emphasis on the “mirrors for princes” literature. The paper concludes with a suggestion that reading the narrative portions of the chronicles in light of the mirrors for princes literature helps us understand why chroniclers may have included certain information in those sections.

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Ahmadi, Nozhat. "The Role of Dreams in the Political Affairs of the Safavid Dynasty." Journal of Shi'a Islamic Studies 6, no. 2 (2013): 177–98. http://dx.doi.org/10.1353/isl.2013.0012.

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Foran, John. "The Long Fall of the Safavid Dynasty: Moving beyond the Standard Views." International Journal of Middle East Studies 24, no. 2 (May 1992): 281–304. http://dx.doi.org/10.1017/s0020743800021577.

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If the Revolution of Persia has been so astonishing, when taken only in a general View, and according to the very imperfect Ideas we can form of it from the Gazettes and other publick News Papers, we may affirm, it will appear still more amazing, when we come to give a particular Account of the remote Causes and Events that prepar'd the Way to it for above twenty Years…

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Seyyed, Mahmood, Hamidreza Safakish, Hamidreza Amineh, and Ahmad Heidari. "Efforts and activities of Shitte scholars for Shitte culture coalition In Safavid dynasty." International Journal of Social and Economic Research 5, no. 2 (2015): 212. http://dx.doi.org/10.5958/2249-6270.2015.00036.7.

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Esmaili, Mozhgan. "A Review of the Features of Safavid Documents." Journal of Politics and Law 9, no. 2 (March 31, 2016): 56. http://dx.doi.org/10.5539/jpl.v9n2p56.

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During the rule of the Safavid dynasty (1502-1722 AD) the chancellery and royal documents played an important role in the administration of the state affairs. The royal documents constituted one of the main components of the chancelleries in management of the day-to-day affairs. The said documents are one of the main sources of research which include all royal communications, decrees, documents, political agreements, administrative and officials writings, economic, cultural and military reports, judicial, financial and legal documents as well as private and family communications. Hence a study of the royal documents would shed light on the mode of administration during the said era. The present paper is an attempt to review the main features of some of the documents circulated in the chancelleries and throughout the state during the Safavid era. The Safavid documents can be divided into various categories on the basis of their functionalities. The main thrust of the present paper is to discuss the nature of the diwanyat as well as their functions in the administration of the state where there was no constitution and the royal decrees and other forms of royal documents effectively played the role of the constitution and law. Attempts have been made to rely on the original documents, which are available in different archives, libraries and museums.

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Gureghian, Aida. "Eternalizing a Nation: ArmenianHishatakarans in the Seventeenth Century." Church History 79, no. 4 (November 26, 2010): 783–99. http://dx.doi.org/10.1017/s0009640710001022.

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In 1514, the first battle between the Ottomans and the newly founded Safavid dynasty took place. The Battle of Chaldiran, as it came to be known, marked the beginning of a century-long struggle between the Sunni Ottomans and Shia Safavids that would draw to a close in 1639 with the Treaty of Zuhab. The human toll of this ongoing warfare over the Caucasus and Mesopotamia would be exacted not just from the soldiers of each empire, but also from the different ethnic groups that inhabited these regions. Some caught in the midst of these conflicts had their towns and homes razed by these troops. Others were forced to relocate and resettle. The Armenians were one such group, trapped between these Muslim forces, whose material and non-material well-being was under threat. Armenians had been coping with foreign incursions for centuries. Historical Armenia had been invaded and often laid to waste by the Arabs in the seventh, eighth, and ninth centuries, the Byzantines in the eleventh, and the Mongols and Seljuks from the eleventh to the fourteenth centuries. In fact, an Armenian kingdom in ancestral Armenia had not existed since the eleventh century, leaving the people of Greater (or historical) Armenia without any native sovereignty and as a politically fragmented entity. In the sixteenth century, historical Armenia had once again come to lie at the center of unremitting wars, this time fought between the Safavids and the Ottomans.

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Skowron, Ryszard. "Tłumaczenia i recepcja w Europie i Turcji prac Judy Tadeusza Krusińskiego SI o wojnie afgańsko-perskiej i upadku dynastii Safawidów." Prace Historyczne, no. 147 (1) (2020): 13–36. http://dx.doi.org/10.4467/20844069ph.20.002.12456.

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European and Turkish translations and reception of works by Juda Tadeusz Krusiński SI regarding the Afghan-Persian war and the fall of the Safavid dynasty This article discusses the process of developing, editing and translating a Latin text written by the Polish Jesuit J.T. Krusiński dedicated to the reasons behind the fall of the Safavid dynasty and to the course of the Afghan-Persian War. The first manuscript was titled by the author as Historia revolutionis persicae. The Latin text, which was prepared in Rome, was then sent to Paris where it wasnot only translated into French, but also significantly modified and shortened by A. du Cerceau. The French paraphrase, published in 1728, became the basis for the English and Italian editions. Another version of Krusiński’s work was prepared and published in German by J. Stöcklein. He used not only the French edition, but also the Latin original of Krusiński’s text, which he had received from Vienna, as well as other sources. For the needs of the Ottoman court, Krusiński reviewed the Latin version, which was then translated and published in Turkish in 1729. This last edition caused a sharp dispute over the authorship of the Turkish translation between Krusiński and Ibrahim Mütaferrika, head of the Istanbul printing house. The Turkish edition of Father Juda Tadeusz Krusiński’s work complicated its reception in Europe even more, especially after the Turkish version had been retranslated into Latin by J.Ch. Clodius. The manuscripts stored in the Vienna library make it possible to trace the stages of developement of Krusiński’s work, which culminated in the publication of the book Tragica vertentis … (Lviv, 1740), his most comprehensive study of the Persian revolution.

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Esmi, Amir, and Hamidreza Saremi. "Mysticism and Its Impact on Safavid Dynasty Architecture (Mosque of Sheikh Lotfollah in Isfahan)." Research Journal of Environmental and Earth Sciences 6, no. 6 (June 20, 2014): 333–39. http://dx.doi.org/10.19026/rjees.6.5778.

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Reza Khezr, Seyed Ahmad i., Azam Fooladi-Panah, and Fatemeh Alvandi. "INTERACTION AND CONTRADICTION BETWEEN CARMELITE MISSIONARIES AND SHIITE CLERICS IN IRAN DURING SAFAVID DYNASTY." PEOPLE: International Journal of Social Sciences 3, no. 3 (November 15, 2017): 66–75. http://dx.doi.org/10.20319/pijss.2017.32.6675.

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Khezri, Seyed Ahmad Reza, Azam Fooladi Panah, and Fatemeh Alvandi. "INTERACTION AND CONTRADICTION BETWEEN CARMELITE MISSIONARIES AND SHIITE CLERICS IN IRAN DURING SAFAVID DYNASTY." PEOPLE: International Journal of Social Sciences 3, no. 3 (November 15, 2017): 66–75. http://dx.doi.org/10.20319/pijss.2017.33.6675.

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Kondo, Nobuaki. "How to Found a New Dynasty: The Early Qajars’ Quest for Legitimacy." Journal of Persianate Studies 12, no. 2 (January 2, 2020): 261–87. http://dx.doi.org/10.1163/18747167-12341336.

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Abstract This paper focuses on how early Qajars established their rule and legitimacy. At first, Āqā Mohammad Khān, the first shah, imitated other rulers since Nāder Shāh, such as Mohammad-Hasan Khān Qājār, Āzād Khān Afghān, and Karim Khān Zand, in his coins and documents. Like his predecessors, he also tried to install a Safavid prince at Tehran as a puppet ruler. However, following his official coronation and his conquest of Iran, he changed the format of his royal edicts and issued extraordinarily heavy gold coins. Nevertheless, neither Āqā Mohammad Khān nor his successors created an official genealogy to legitimize their rule, instead modifying a genealogical tree of Ottoman origin to juxtapose their names alongside those of other royal families without connecting themselves directly to Biblical or Qurʾanic ancestors. The early Qajar case reveals new methods of establishing dynastic legitimacy which differed from the approach of earlier dynasties in the Persianate world.

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Kiyanrad, Sarah. "Geschichte in Versen vermessen: Annäherung an persische historische Epen (šāhnāmas) aus dem 15.–16. Jahrhundert." DIYÂR 1, no. 1 (2020): 7–33. http://dx.doi.org/10.5771/2625-9842-2020-1-7.

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Shortly after the completion of Firdausī’s Šāhnāma, historical epics in modern Persian were being written. While sharing in the tradition of šāhnāma-nivīsī, these epics deal with a more recent past. This paper maps out the characteristics of Persian historical epics by means of three examples (ʿAbdallāh Hātifī: Timurnāma and Šāhnāma-yi Hātifī; Qāsimī Gunābādī: Šāhnāma-yi Ismāʿīl). Not only during the Ilkhanid era, but also during later eras these kinds of works were actively being produced in Iran, even though they are as yet largely unexplored. The three aforementioned epics dating from the late Timurid and early Safavid periods (15th and 16th c.) shall illustrate continuities in form and content that transgress the limits of dynastic history, while at the same time acknowledging the three epics’ characteristics to be understood within their particular historical context. It will become clear then that historical epics tied together poetry and historiography consciously. For centuries, the respective authors sought to follow up on Firdausī’s opus and thus to embed the depicted ruler or dynasty/dynasties in a narrative of Iranian history, which apparently greatly appealed to their envisaged audience.

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mirpoorian, masoome sadat, and mahboobe mobasheri. "The Critical Discourse Analysis of two debates on Suofi ‘s rejection and defence from Safavid dynasty." Pajooheshnameh erfan 13, no. 25 (February 1, 2022): 221–40. http://dx.doi.org/10.52547/pje.13.25.221.

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Sepehri, Naeim. "Wisdom and Mystical Thoughts on The Mirror-Tiles Art in Safavid Architectural Space and its Relationship With Sufism." IBDA` : Jurnal Kajian Islam dan Budaya 19, no. 2 (September 30, 2021): 291–314. http://dx.doi.org/10.24090/ibda.v19i2.4659.

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The Mirror-tiles artwork is one of the latest initiatives of Iranian spiritual art which with its symbolic expression and mysterious character, conveys the revelations and mystical thoughts in the cover of matter and form to its audience and affects them consciously and unconsciously. This art is an esoteric language to convey intuitive concepts and to remind the way of their inherited life from the predecessors as traditional art has always been based on symbols and allegories and expresses the spirit of its time. The first peak of the Mirror-tiles used in architectural spaces in Iran coincided with the fusion of Sufism and Shi’ism in the early period of the Safavid Empire. The Safavid dynasty had Sufi roots and lineage, and among the Sufis, the inner language is the language of Shari’a and Truth, and the tools of that language are the symbol and indication. Has been rejected or neglected due to a lack of interest and attention to the registration of special documents, the secrets governing this system, new historical conditions, and profound and obvious developments in the realm of contemporary history. With the aim of the influence of the Persian mystical thoughts about the Mirror, this study with the available historical and contemporary sources and analyzing them deals with the hidden meanings in this art and reveals its connection with Sufism and Mysticism through mystical literature and its historical process.

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Hosseini Nia, Mehdi, Karim Hajizadeh, Habib Shahbazi Shiran, and Reza Rezalou. "Analysis of Ardabil's Business and Communication Routes in Survival and Prosperity Based on Historical Texts and Archaeological Data." Anastasis. Research in Medieval Culture and Art 7, no. 1 (May 29, 2020): 93–112. http://dx.doi.org/10.35218/armca.2020.1.05.

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In the early Islamic centuries, Ardabil is considered to be the oldest and the first city in the Azerbaijani province due to its regional biodiversity in geographical texts. The present study investigates the communication routes to the peripheral points in the Islamic period and their role in the survival of the city based on historical literature and archeological data. The importance and safety of roads and communication routes were two important components that influenced each other, making Ardabil a city in the center of commercial and trading routes in the North-West. This situation can be seen and prosecuted during the Islamic period from the beginning of Islam to the late Islamic centuries. The research method is historical-analytical and the data were collected through the study of historical and geographical literature and the use of the archaeological reports of the area. The main question of this article is: “What effect did the communication routes have had on the survival of the Islamic period until the end of the Safavid period?” The results show that in the early centuries, the city's communication routes were significantly prosperous. The description of the roads and the importance of the buildings and the cities inside them are described together. In this period, roads have played a leading role in the survival and prosperity of the city. In the Middle Ages, this city became a trivial city in the region as the capital, trade and communication routes changed. During the Safavid period, the city was once again restored to its former prosperity due to the importance of the tomb complex of Sheikh Safiad-din Ardabili to the kings of the dynasty as well as the conversion of the city to the site of the Silk Road. During this period, numerous routes were created and led to the orientalists and tourists’ travelling to this ciy

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MAMMADOVA, NAILA VAGIF. "Rising of the Safavid dynasty: from the Sufi brotherhood to the political movement (based on the works of French researchers)." Клио, no. 11 (2021): 26–32. http://dx.doi.org/10.51676/2070-9773_2021_11_26.

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Khazan, Shahrbanoo, and Vigen Ghazaryan. "Studying and Comparing Pictorial Drawings and Patterns of Chaharbagh School and Seyyed Mosque of Isfahan." Modern Applied Science 11, no. 1 (October 17, 2016): 102. http://dx.doi.org/10.5539/mas.v11n1p102.

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Background/Objectives:The construction of Chaharbagh School and Seyyed Mosque of Isfahan has one century difference. In these 2 places the botanical and geometrical drawings are shown significantly and separately by having spiritual simplicity available in ornaments of tiles; however, in the infrastructure of moscuqe-school there is integration of different drawings shown as pile of colors and drawings without having specific purpose that are drawn on wall with complete details.Methods/Statistical analysis :In this project, it is benefit from library and field studies by using observation and the drawings of tile of work of Chaharbagh School and Seyyed Mosque of Isfahan are evaluated and compared and the properties of drawings of each section is analyzed and finally a table is offered for their comparison.Findings:In continuation of research, it is specified that generally the ornaments and drawings available in places belonging to Safavid dynasty, are originating from beautiful nature that are differently revealed in layout of walls, cloths and other things. The space of painting is more free and in the background there is mixture of tableau and space. Moreover, these mixed drawings are inspired from nature and beauty that not only does not lead to fatigue of eye and soul, but also refresh the human soul. Most of the artists during Qajar dynasty by self-learned method and by means of picture attempted to be familiar with architecture of western culture.Application/Improvements: Therefore, maybe it is more logical that merging these 2 systems is mainly unwanted and as a result of influence of ancient tradition from one hand and lack of being familiar with scientific and academic principles of European art.

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YAZDI, MOHAMMAD. "THE HISTORY OF MINERALOGY AND GEMOLOGY IN IRAN." Earth Sciences History 40, no. 2 (July 1, 2021): 566–80. http://dx.doi.org/10.17704/1944-6187-40.2.566.

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Iran is home to some of the world’s earliest civilizations. The Ashkanian dynasty (550–330 BCE) unified Iran as a superpower empire. It was the largest empire yet seen and the first world empire where the Great Cyrus ruled from the Balkans to North Africa and Central Asia. Subsequently, Iran was invaded by the Macedonians, Arabs, Turks and the Mongolians over the course of its history. During those times, Iran lost much of its territory until a reduced Iran was formed in the nineteenth century CE. Despite the invasions, Iran did not lose its heritage from its previous civilizations, but rather incorporated aspects of the new civilizations into its cultural fabric. Iran has always played an effective role in the natural sciences, medicine, mathematics, astronomy, philosophy and also in mineralogy and gemology. At times, Iran was at the forefront of science and technology, including mineralogy and gemology, which went through stages of development. The first and second stages occurred before and after the introduction of Islam, respectively. More than 30 books were written about minerals and gems during the ancient and Islamic Iranian periods. Those books can be classified into three main groups where the first group included accounts of precious stones, minerals, gems and metals. The second group of books focused on natural history, chemistry and precious stones. The third group of books discussed medicine, pharma-chemistry and medical properties of minerals. The most famous texts were written by early Iranian scientists such as Avicenna, Biruni, Jabir Ibn Hayan, Kandi and Razi. Iran’s role at the forefront of science and technology (including mineralogy and gemology) declined after the collapse of the Safavid dynasty (1501–1736 CE). But recently, during the past 50 years, Iran has made considerable advances in science and technology through education, training and research. This will open a new age of development for Iran in the twenty-first century in science and technology as well as in mineralogy and gemology

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Masse, Vincent. "Nouvelles (vraies et fausses) de conversions (vraies et fausses) de monarques étrangers, imprimées en France aux XVIe-XVIIe siècles." Infox, Fake News et « Nouvelles faulses » : perspectives historiques (XVe – XXe siècles), no. 118 (September 10, 2021): 15–43. http://dx.doi.org/10.7202/1081081ar.

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Printed news reports circulated, in the 16th and 17th century, which revealed the sudden conversion to Christianity – some were real, but several were invented – of powerful monarchs from abroad. How were such announcements written or invented? Different scenarios existed. There was genuine news, to which were added cosmetic and false details, or sometimes overly enthusiastic interpretations. There was false news, although invented, arguably, to simplify the reporting of real upheavals on the scene of world affairs – such as the entrance on the historical stage of the Safavid dynasty, fantasized in the media as the conversion of Ismail I (in 1508) or Abbas I (in 1606). The strange case of La conversion de trois grands rois [The Conversion of Three Great Kings] helps in distinguishing two falsification mechanisms, or in this case two steps: in 1571, it was the fraudulent mixing of excerpts from genuine Jesuit letters; in 1588, 1608 and 1609, the same news report circulated anew, with all of its dates replaced by current ones. Truth and fiction thus intertwined better than they clashed, and paradoxically at the very time when genuine and current information about Persia, India and Indonesia was starting to circulate in Europe. The existence of such chimerical news also indicates that, as the industry of news reporting was developing, the particular desirability of reports on high-level conversions helped them prevail over other news more genuine, yet less appealing.

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HASSANZADEH, ESMAEİL, and HASSAN HAZRATİ. "THE KOJAJANI FAMILY AND IRAN’S POLITICAL DEVELOPMENTS (13-16TH CENTURY)." Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 103 (September 20, 2022): 171–85. http://dx.doi.org/10.34189/hbv.103.008.

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The analysis of power gaining process and, the rise and fall of families influencing social developments can be an appropriate way to study history. The period from the Mongol invasion of Iran to the rise of Safavid dynasty marks one of the most complicated epochs of history in social and cultural perspectives. Perhaps the emergence of religious identity crisis resulting from the absence of a caliphate position is the most outstanding social and cultural incident in this period. Like many other regions, Azerbaijan region and Azari families were affected by these incidents. Identifying influential families in this region will be a good guide for an in-depth study of political, social and cultural developments of this time. One of the influential families in that period was Kojajani Family with a rural origin and which has risen to fame through business activities, mystical tendencies and interests. During these developments, the family shaped their political, social and cultural thoughts and acts. This paper intends to clarify and analyze in detail the trend Kojajani Family has been through ever since its formation in the 7th century through the 16 century. The findings of the paper indicate that families reposition themselves with the changes in conditions and make use of social instability as an opportunity to gain power. Throughout their lives, the outstanding members of the Kojajani Family acted according to the political circumstances. The actions of the family members have taken various forms, e.g., from mystical Qutb (infallible and trusted spiritual leader) to Sheikh ul-Islam or the chief judge, from mere spiritual-religious rank to the position of viziership (ministerial position). The family’s shift from Sunni to Shia school of jurisprudence and finally their use of the title of Seyyed or direct descendant of the Prophet constitute the political, social, and intellectual curve of developments in this dynasty. The findings of this paper show that the Kojajani Family could progress better during the era of political and military instability rather than during stability. Not only instability did not prevent their progress but also paved the way for them. The heads of the family through their expedient actions were preparing the grounds for progress. They achieved the position of Chief Judge from their mystic positions and later attained the ministerial position. They changed their religion from Sunni Muslims to Shia Muslims. These changes were timely and were concomitant with the sociopolitical conditions of the society.

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Halilović, Muamer. "The political idea of wilayat al-faqih throughout history: An analysis of specific historical models of the idea from the Safavid period to the present day." Kom : casopis za religijske nauke 9, no. 3 (2020): 1–30. http://dx.doi.org/10.5937/kom2003001h.

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Ever since the emergence of Islam in the Arabian Peninsula, the question of the relationship between religion and government, or more specifically, the issue of the relationship between representatives of religious thought and life with authorities has always been highly topical. The Prophet of Islam already formed the first Islamic rule in Medina, as a model of concretization of a new form of social life. His successors tried to preserve this model even after his death, even though they were not most successful in that. The institution of the caliphate was formed very quickly, which was not a bad idea, but in practice it proved to be a far cry from the initial ideals of Islam and the Prophet. First the Umayyad and then the Abbasid caliphates, and after them many other dynasties in various ruling forms such as sultanates and ilkhanates, ruled according to the traditional models of their ancestors, trying, at least formally, to approach some Islamic principles. In such circumstances, the special duty of representatives of Muslim thought, philosophers, lawyers, theologians and all others, was to clarify various practical models according to which Islamic dogma will appear in the clearest and most concrete form in the ruling structure and its ideological background. Thus, different models of relationships between representatives of religious thought and rulers appeared, and consequently, between religion and government itself. One of the most famous theories that explains this relationship was the theory of wilayat al-faqih, which advocates the idea that in the period after the Prophet and his true successors, it is necessary that Muslim jurists and thinkers, i.e. ulama, be included in power. The level of their participation in government can be maximum or minimum, and will vary depending on the political will of the governing structure dominant in society at a given moment. This theory became especially prominent in recent times when it was very extensively analysed and expressed by Ayatollah Ruhulah Khomeini, who even founded the structure of the newly formed Islamic Republic of Iran on its foundations. The truth is, however, that this theory has a very long history, more than a few hundred years old. In this paper, we will try to present some of the main models that this political and social idea has given rise to throughout history, and especially since the formation of the Safavid dynasty (16th century).

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Balabanlilar, Lisa. "The Begims of the Mystic Feast: Turco-Mongol Tradition in the Mughal Harem." Journal of Asian Studies 69, no. 1 (February 2010): 123–47. http://dx.doi.org/10.1017/s0021911809992543.

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The founders of India's Mughal Empire were the last surviving remnants of the Timurid-Mongol ruling elite, descendants of Timur and Chingis Khan, for whom the traditions and institutions of Central Asia were universally recognized and potent symbols of cultural prowess and legitimacy. These ideas and understandings were not abandoned in the dynasty's displacement and reestablishment in India. Among them remained a distinctly Timurid understanding of the rights and roles of elite women—not only with regard to their artistic production or patronage but also, in marked contrast to their contemporaries the Ottomans and Safavids, the power offered to young, even childless, royal women and their active participation in dynastic survival and political success. In generations of Mughal rule on the Subcontinent, the comfortable cultural accommodation of independent elite women was a vital component of the Timurid cultural and social legacy, inherited and carefully maintained at the royal courts of India.

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Anisa Agustin, Malta Ra, Lia Handayani, Novia Ulfah Haika, Julia Putri Herdati, and Muzahid Akbar Hayat. "The Practice of Political Dynasty and Kinship in Local Government of Hulu Sungai Utara District." International Journal of Law, Environment, and Natural Resources 2, no. 2 (December 16, 2022): 96–104. http://dx.doi.org/10.51749/injurlens.v2i2.29.

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The practice of political dynasty has been detected in many local elections in Indonesia. This political condition may have a connection with the failure of democratization implemented in Indonesia during the Reformation era. To delve into this issue, the researchers conducted descriptive qualitative research regarding political dynasty and kinship in one of the districts in Indonesia, Hulu Sungai Utara. The researchers used Gramsci’s framework of hegemony to investigate the way political dynasty and kinship is constructed and perpetuated in Hulu Sungai Utara district. The researchers also utilized several media including print and digital media as the secondary data of this study. In the analysis of the data, the researchers discovered two ways of incumbent to perpetuate and monopolize local electoral system. Here, Abdul Wahid HK and Almien Ashar Safari (The regent and the Chief of the Provincial Legislatives Council of Hulu Sungai Utara) appear to have operated two types of power, that is soft and hard power to perpetuate their political dynasty in Hulu Sungai Utara.

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Farhat, May. "Shiʻi Piety and Dynastic Legitimacy: Mashhad under the Early Safavid Shahs." Iranian Studies 47, no. 2 (December 10, 2013): 201–16. http://dx.doi.org/10.1080/00210862.2013.860323.

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Açikyildiz-Şengül, Birgül. "From Yezidism to Islam: Religious Architecture of the Mahmudî Dynasty in Khoshâb." Iran and the Caucasus 20, no. 3-4 (December 19, 2016): 369–83. http://dx.doi.org/10.1163/1573384x-20160307.

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The Yezidi Mahmudî Dynasty controlled Khoshâb and surrounding area between Van, Nakhchivân and Marâgha during almost five centuries, from the end of the 14th century to the second half of the 19th century. Тhe Mahmudî rulers consolidated their power by their rational diplomacy with the main political forces of the region, first with the Black Sheep and White Sheep Turkomans and later with the Ottomans and the Safavids. Converted to Islam in the mid-16th century, the Mahmudîs contributed to the Islamic art by endowing buildings in Khoshâb between 1563 and 1671.The article focuses on the study of Mahmudî religious architecture in Khoshâb, tracing particularly the pre-Islamic Yezidi elements in it.

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Ibrahim, Rana. "The revolution of Abu Bakra and the attempt of reviving the Safarid dynasty in Sijistan." Journal of Islamic Numismatics Center - Egypt, no. 2 (December 15, 2019): 55–65. http://dx.doi.org/10.36816/jince.002.03.

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Yusuf, Maulana. "Dunia Islam Abad 19: Penetrasi Kolonial Barat." Al-Risalah 11, no. 01 (December 1, 2018): 110. http://dx.doi.org/10.30631/al-risalah.v11i01.478.

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The world of Islam in Umayyah and Abbasiyyah Dynasties was in the hand of a single leader, however since the 10th century raised a new development by the presence of new leaders who was appointed by Khalifah as the vice leader in some Islamic worlds who were finally became the independent leader. Also, there were some leaders who against the Abbasiyah Khalifah and declared themselves as the conquers of Islamic worlds, such as Umayyah Dynasty in Spain, Fatimiah Dynasty in the North Africa, and the establishments of three well‐known kingdoms: Turki Usmani, Safawi, and Mughal in India with its own glory and victory. Unfortunately, the victory of Islam began to lose its glow in the 19th century when the Islamic world was politically collapse and became worse as accordance with the raise of west from the Dark Ages into light which supports freedom and science that contrast with the Islamic world in colonialism

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Frantzman, Seth. "The Safavid Dynastic Shrine: Architecture, Religion, and Power in Early Modern Iran - By Kishwar Rizvi." Digest of Middle East Studies 21, no. 1 (March 2012): 264–66. http://dx.doi.org/10.1111/j.1949-3606.2011.00119.x.

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O'Kane, B. "The Safavid Dynastic Shrine: Architecture, Religion and Power in Early Modern Iran * By KISHWAR RIZVI." Journal of Islamic Studies 24, no. 3 (August 6, 2013): 371–76. http://dx.doi.org/10.1093/jis/ett046.

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Yusuf, Maulana. "Dunia Islam Abad 19: Penetrasi Kolonial Barat." Al-Risalah: Forum Kajian Hukum dan Sosial Kemasyarakatan 11, no. 01 (June 24, 2011): 110–24. http://dx.doi.org/10.30631/alrisalah.v11i01.478.

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The world of islam in umayyah and absiyyah dynasties was in the world in the hand of a single leader, however since the 10th century raised a new development by the presence of new leaders who was appointed buy khalifah as the vice leader in some islamic world who were finally became the independent leader. Also, there were some leaders who againts the abasiyyah kahlifah and declared the mselves the conguers of islamic world, such as umayyag dynasti is spain, fatimiyah dynasti in the north africa, and the establishments of three well-know kingdom: turki usmani, safawi, and mughal in india with its own glory and victory. Unfotunstely, the victory of islam began to lose its glow in the 19th century when the islamic world was politically collaps and became worse as accordance with the raise of west from the dark ages into light which support freedom and science that contrast t=with the islamic world in colonialism.

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Zakrzewski, Daniel. "Local Elites and Dynastic Succession: Tabriz prior to, under and following Mongol Rule (Sixth/Twelfth to Ninth/Fifteenth Centuries)." Eurasian Studies 16, no. 1-2 (December 7, 2018): 352–94. http://dx.doi.org/10.1163/24685623-12340057.

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AbstractThis article analyses the history of Tabriz from the late sixth/twelfth to the end of the ninth/fifteenth century. It develops the thesis that the local elites played an active and important role in determining a specific sequence of dynasties passing through the Mongols to the Safavids. Through a focus on two leading families, the analysis elucidates how Mongol rule transformed local society. Urban elites generally retained their status throughout the period, while rural elites gained new influence beginning with the time of Mongol rule.

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Morimoto, Kazuo. "The EarliestcAlid Genealogy for the Safavids: New Evidence for the Pre-dynastic Claim toSayyidStatus." Iranian Studies 43, no. 4 (September 2010): 447–69. http://dx.doi.org/10.1080/00210862.2010.495561.

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MANCINI-LANDER, DEREK J. "Tales Bent Backward: Early Modern Local History in Persianate Transregional Contexts." Journal of the Royal Asiatic Society 28, no. 1 (August 2, 2017): 23–54. http://dx.doi.org/10.1017/s135618631700027x.

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AbstractThis article contributes to a growing body of scholarship on immigrants from Safavid Iran who travelled back and forth between their home cities and Hind during the early modern period. Intending to better comprehend some of the key mentalities and social practices of these cosmopolitan Persianate communities, I explore the literary strategies by which migrants worked to negotiate their place in rapidly transforming and highly competitive political environments in both Hind and Iran. Focusing on migration narratives that were commonly embedded in Persian historical works, I examine a cluster of local and dynastic histories that were composed in dialogue with one another and that emerged around a particular corridor of migration linking the Iranian city of Yazd with various cities in the Deccan. Previous scholarship has argued that immigrants could acquire social capital in their new environments by commemorating ties to Iranian cities through narratives of migration. I demonstrate that migrants also brought migration stories they had found in the Deccan back to their hometowns in Iran, where they redeployed them for similar political ends in new works of history.

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Borjian, Habib. "Median Succumbs to Persian after Three Millennia of Coexistence: Language Shift in the Central Iranian Plateau." Journal of Persianate Studies 2, no. 1 (2009): 62–87. http://dx.doi.org/10.1163/187471609x454671.

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AbstractThe so-called Central Plateau Dialects or simply Central Dialects belong to the South Median group of Northwest Iranian languages and are spoken in central Iran, where the prevailing language is Persian. Currently, vestiges of these dialects are limited to several dozen remote villages as well as to the older generation of the Jewish and Zoroastrian communities living in the cities and in diaspora. The dominant influence of Persian for more than a millennium has resulted in the ousting of the vernaculars not only in major towns but also in a majority of villages. Historical evidence suggests that Central Dialects were native to the entire central Iranian Plateau, larger towns included, until the late medieval period. The big shift may have taken place during and after the Safavid dynastic rule, perhaps as a result of forceful propagation of Shi'ism, among other economic and socio-political vicissitudes of those days. Concrete evidence becomes available only in the later nineteenth century when European travelers and local geographers began to report on the language situation of the area. These documents enable us to speculate on the patterns and rates of language shift in various regions speaking Central Dialects. This trend has been accelerating parallel with the enormous socio-economic changes in the last half century. In many villages the local dialect is moribund and becoming increasingly limited to the elders, and the extinction will be the inevitable result of the forces of modernization and globalization in general and the rapid expansion of Persian education and mass media in particular. This paper attempts to show the dynamics of language shift among Central Dialects. The possible causes of the shift within village communities is discussed, while the urban Jewish and Zoroastrian speakers receive individual attention. Part of the data comes from the author's own fieldwork.

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Spector, Daniel E. "Stephen F. Dale. The Muslim Empires of the Ottomans, Safavids, and Mughals. Cambridge: Cambridge University Press, 2010. 14 pages for publication data, list of maps, preface, and languages and transliteration, plus 347 pages including glossary, dynastic lists, bibliography, and index. Cloth US$80 ISBN 978–0–521–87095–5; Paper US$31.95 ISBN 978-0-521-69142-0." Review of Middle East Studies 44, no. 2 (2010): 233–34. http://dx.doi.org/10.1017/s2151348100001580.

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Journal articles on the topic 'Safavid dynasty'

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