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Journal articles on the topic 'Safavid dynasty'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

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 (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 Cen

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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 (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 dy

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Muhaimin, Rizal, and Mochamad Iskarim. "GERAKAN KEAGAMAAN SEBAGAI PELOPOR TERBENTUKNYA DINASTI SAFAWI DAN KEMAJUAN PENDIDIKAN ISLAM PERSIA." Tarbiyah Islamiyah: Jurnal Ilmiah Pendidikan Agama Islam 14, no. 1 (2024): 57–70. https://doi.org/10.18592/jtipai.v14i1.9740.

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The Safavid dynasty was a dynasty that experienced rapid civilizational progress in the Islamic Middle Ages. This was based on the existence of a religious movement which was a pioneer in utilizing politics for the glory of the Syafawi Dynasty. This research aims to find out what kind of religious movements were carried out during the Safavid dynasty and how education progressed during that period. This research uses a qualitative approach with the type of library research. The data collection method used is documentation. The data is then analyzed using descriptive techniques, then interpreti

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Lee, Younghee. "Military Expedition to the Safavid Empire by Selim I of Ottoman Empire: With a focus on disputes with the Eastern Anadolu conflict and Battle of Chaldiran(Çaldran Muharebesi)." Institute of History and Culture Hankuk University of Foreign Studies 90 (May 31, 2024): 265–94. http://dx.doi.org/10.18347/hufshis.2024.90.265.

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The Ottoman Empire underwent internal and external troubles during the last years of Bayezid II's rule. His sons who came to age engaged in succession disputes, and the Safavid Dynasty that grew in the Anadolu region in the east plotted a revolt by instigating the Kizilbash living in the Ottoman Empire. Ascending the throne as a new ruler, Selim I sorted out the mess in the empire and planned an expedition to the Safavid Dynasty and the East to stabilize the empire. This study examined various policies implemented in the process of Selim I's preparation for a war with the Safavid Dynasty. He b

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Royo, Morgane. "Conservation Safavid Dynasty Manuscript." Journal of Paper Conservation 18, no. 4 (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 (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 fr

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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),

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Al Musawa, Nabiel, Daud Rasyid, Khairul Hidayat, et al. "Peran Persia Sebagai Pusat Global, Geopolitik dan dakwah serta Pemikiran dan Praktik Aliran Syi’ah." Al-Qalam: Jurnal Kajian Islam dan Pendidikan 16, no. 2 (2024): 435–44. https://doi.org/10.47435/al-qalam.v16i2.3459.

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This article discusses the influence of Persia on the development of Shia Islam, particularly from a political perspective, focusing on the roles of the Safavid and Qajar dynasties. The Safavid Dynasty (1501–1736), founded by Ismail I, established the Imami sect as the state religion, uniting various tribes and ethnic groups in Persia and strengthening a national identity rooted in Shia Islam. The legacy of this dynasty is evident in its grand architectural achievements and literary contributions that enriched Persian culture. Subsequently, the Qajar Dynasty (late 18th to early 20th century) c

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Galandar Ismayilova, Khalida. "XƏTAİ İRSİ: DÖVLƏTÇİLİK İŞİNİN TARİXİ ƏSASLARI." SCIENTIFIC WORK 55, no. 06 (2020): 42–46. http://dx.doi.org/10.36719/aem/2007-2020/55/42-46.

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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 tha

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Payzieva, Charos Alisher qizi. "KAMALIDDIN BEKHZAD'S CONTRIBUTION TO THE DEVELOPMENT OF MINIATURE ART UNDER THE SAFAVIDS." INTERNATIONAL BULLETIN OF ENGINEERING AND TECHNOLOGY 3, no. 10 (2023): 14–17. https://doi.org/10.5281/zenodo.8420736.

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This article analyzes the participation and progress of Kamaliddin Behzad in the development of miniature art in the Safavid era. It is said that Shah Ismail, the founder of the Safavid dynasty, opened special art workshops and paid great attention to calligraphy and artistic manifestations, among which he contributed to the development of Kamaliddin Bekhzad.

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Sohrabi, Esmaeil, Ahmad Kamranifar, and Shokooh Sadat Arabi Hashemi. "The Effects of Shah Tahmasp I's Religious Beliefs on His Political-Cultural Actions." Journal of Social-Political Studies of Iran's Culture and History 2, no. 2 (2023): 23–37. https://doi.org/10.61838/kman.jspsich.2.2.2.

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The Safavid Dynasty holds a unique position in the history of Iran as it established, for the first time after nine hundred years, a comprehensive government with national borders in Iran. The Safavids founded their rule relying on both material and spiritual bases such as Sufism, Qizilbash, Sayyidism, and Twelver Shi'ism, which later, particularly under the shadow of Shah Tahmasp I's religious policies, Sufism and the Qizilbash lost their primary status. The Shia clergy, with the support of the Safavid kings, became a power equivalent to the monarchy. Iranians adapted their individual and soc

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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

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Spivak, I. "THE RELIGIOUS POLICY OF THE SHAHS OF THE SAFAVID DYNASTY." SCIENTIFIC NOTES OF V. I. VERNADSKY CRIMEAN FEDERAL UNIVERSITY. HISTORICAL SCIENCE 10, no. 1 (2024): 89–107. http://dx.doi.org/10.29039/2413-1741-2024-10-1-89-107.

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The article is devoted to the study of the religious policy of the representatives of the Safavid dynasty, who solved the historical task of spreading and affirming Shi’ism of the Isna’asharite persuasion on the territory of Iran. The paper identifies the reasons why Ismail I chose this particular direction of the Shiite movement, declaring it the state religion of his country. The ways in which the Safavid shahs managed to turn an initially Sunni country into a state with a predominant Shiite population are shown. It is concluded that the most effective measures for the spread of Islamism wer

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Vaezian, Helia, and Moloud Goldar. "THE BEGINNING OF TRANSLATION MOVEMENT IN EARLY SAFAVID ERA FROM 907 TO 1038, A.H/1502-1633." International Journal of Social Sciences & Humanities (IJSSH) 5, no. 1 (2020): 33–43. http://dx.doi.org/10.58885/ijssh.v5i1.33.hv.

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One of the most important dynasties was Safavid dynasty for translation movement. Shah Tahmasp and Shah Ismail ordered translation of some books to the translators of that period. These translated religious books were beneficial for layman Iranians to have access to Shi’ism teachings. However, the review of the related studies shows that there are limited studies on the translation history in Iran. The researcher tried to investigate the influential translators and their translations which other researchers did not survey before. The aim of the present research was to investigate the beginning

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Amirhajloo, Saeed, and Rocco Rante. "Reverse Migration and Village Development in Iran from Late Safavid to Mid-Qajar." Journal of Islamic Archaeology 11, no. 2 (2025): 147–66. https://doi.org/10.1558/jia.27275.

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At the end of the Safavid dynasty from the late 17th century into the early 18th century, a “reverse migration” process from cities to villages began in Iran and the weakening of the Safavid dynasty saw the start of a decline in city populations. This situation continued through the Afshar and Zand periods and into mid-Qajar era in the 19th century. This article uses archaeological, architectural and historical data to identify and analyze the political, social and economic factors involved: wars and insecurity in cities; an increase in the power of rural landlords and landowners; the policies

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Bahri, Samsul. "POLA PENDIDIKAN ISLAM PADA MASA DINASTI SYAFAWI." Tarbawi 9, no. 02 (2021): 47. https://doi.org/10.62748/tarbawi.v9i02.67.

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The aim of this research is to understand the pattern of education during the Safavid dynasty in Persia, as well as to try to identify elements that could possibly be reconstructed from the golden age of Islam, for Islamic education in Indonesia today. The research method used in this study is literature review. The results of the research show that during the rule of the Safavid dynasty in Persia, Islamic education played a significant role in shaping society and political power. The Safavid kings established an education system based on Shia Islamic teachings, with main centers in Qom, Isfah

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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 (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, librar

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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 (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

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Aji, Aji Cahyono. "Islam dalam Pusaran Konflik: Syiah dan Sunni Era Dinasti Safawi." Journal of Integrative International Relations 7, no. 1 (2022): 43–64. http://dx.doi.org/10.15642/jiir.2022.7.1.43-64.

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Discussing about Islam really takes time with a long or unlimited scale when viewed from a comprehensive multi-segmentation. Even some non-Western scholars are trying their luck researching Islam. It is generally known that Islam under the Prophet Muhammad was full of peace. After his death, peace between fellow Muslims seems not to be a shared dreams, until now sectarian conflicts often occur, namely Shia and Sunni Islam. In this study, this time the author tries to write about the topic of Islam in the Vortex of Conflict between Shia and Sunni, which is focused on the boundaries of the Safav

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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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Ridgeon, Lloyd. "Short Back and Sides." Journal of Sufi Studies 6, no. 1 (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 th

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Delzar Salih Sadiq. "National Conflict for Power at the Safavid Court (1501 – 1722)." Zanco Journal of Humanity Sciences 29, no. 3 (2025): 50–63. https://doi.org/10.21271/zjhs.29.3.3.

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After the establishment of the Safavid state (1501-1722), which was a radical Shiite military state, Iran experienced a fierce ethnic struggle for power, especially among the nations that supported the Safavid dynasty in establishing their state , Christians, Jews and Zoroastrians), in terms of ethnicity (Kurdish, Persian, Turkish, Arab) and several other nations, but the conflicts occurred more between (Persians and Turks), because each of them saw itself more suitable The conflict was due to the fact that the Turks, known as the Men of the Sword, believed that they had played a major role in

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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 (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 Hosa

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Darmawan, Fery, Haidar Putra Daulay, and Solihah Titin Sumanti. "A Study on Islamic Culture during the Mughal Era in India." TOFEDU: The Future of Education Journal 3, no. 5 (2024): 1940–47. https://doi.org/10.61445/tofedu.v3i5.310.

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The aim of this study is to analyze the history of the formation and development of the Mughal Dynasty. This research will also explore the advancements in civilization and the intellectual thought during this period, as well as identify the factors that led to its decline during the reign of the dynasty. In the classical and medieval eras, Islamic civilization was recognized as one of the most brilliant civilizations. During this time, no other civilization could rival its greatness. The influence of Islam spread to various regions, including India. In India, the Islamic influence was signifi

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Umidjon, Sotivoldiev Khakimjon o'g'li. "THE ESTABLISHMENT OF THE RULE OF THE SHAIBANI DYNASTY IN MOVAROUNNAHR." International Journal of Education, Social Science & Humanities. FARS Publishers 11, no. 4 (2023): 69–75. https://doi.org/10.5281/zenodo.7792842.

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<em>This article provides information about the consequences of the crisis of the Timurid state in the 16th century, the political situation in Movarounnahr on the eve of the establishment of the Shaybanid state. At the same time, this article reveals the emergence of a new state in our region - the state of Shaybanites, their efforts to unify the country. and relations with the Safavid state were also touched upon.</em>

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Rambe, Riani, Fitriyani Fitriyani, Rahmat Hidayat, and Rina Setyaningsih. "Sejarah Perkembangan Islam pada Masa Turki Utsmani, Safawi, dan Mongol: Studi Komparatif Dinamika Politik, Keagamaan, dan Peradaban." Jurnal Pengabdian Masyarakat dan Riset Pendidikan 3, no. 4 (2025): 4622–27. https://doi.org/10.31004/jerkin.v3i4.1006.

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This study aims to historically examine the development of Islam under three major powers in Islamic world history: the Ottoman Empire, the Safavid Dynasty, and the Mongol Empire. These three powers played a vital role in the spread of Islam, the formation of Islamic culture, and their influence on political and religious systems. This research uses a descriptive qualitative approach with a literature review method. Based on the analysis of the development of Islam during the Ottoman, Safavid, and Mongol periods, it can be concluded that these powers had a significant role in shaping the polit

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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

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Basri, Muhammad, Eka Jelita Lubis, Karima, and Rida Khairani. "Kemunduran dan Kehancuran Kerajaan Safawiyah di Persia." Afkaruna: International Journal of Islamic Studies (AIJIS) 1, no. 1 (2023): 104–15. https://doi.org/10.38073/aijis.v1i1.1361.

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The Safavid Daulah is a dynasty that has an important role in Islamic history. The process of the collapse of the Safawiyah Daulah in Persia, after leaving Caliph Abbas I there were six Caliphs who continued the government of the Safawiya Daulah. In its development, the Safavid kingdom continued to experience changes along with changes in positions. There was a prolonged conflict with the Ottoman kingdom, then the moral decadence that hit some of the leaders of the Safavid kingdom, then the weakness of the king who was appointed after King Abbas I. The purpose of writing this article is to fin

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

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Mortazavi, Seyedeh Safiyeh, Shokuhossadat Arabihashemi, and Feizollah Boushasb Gousheh. "The Political-Social Status of Shi'ism in Fars Province from the Afsharid Era to the End of the Zand Dynasty (1722-1794 CE)." Journal of Social-Political Studies of Iran's Culture and History 2, no. 3 (2023): 442–36. https://doi.org/10.61838/kman.jspsich.2.3.20.

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With the establishment of the Safavid government, Shi'ism was chosen as the official religion of Iran. Their support led to the growth and flourishing of Shi'a Islam, and subsequently, the enhancement of the political and social status and influence of Shi'a scholars in Iranian cities. Following the fall of the Safavids at the hands of the Ghilzai Afghans, who were Sunni Muslims, the position of Shi'ism and Shi'a scholars was severely weakened. In many cities, including Shiraz, massacres, and looting of property and honor took place, and Shi'ites were relegated to the lowest social classes. Af

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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 (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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Tanındı, Zeren. "Manuscripts with the Seal of the Safavid Shrine in Ardabil at the Hekimoğlu Ali Paşa Library in Istanbul." Muqarnas Online 40, no. 1 (2024): 315–51. http://dx.doi.org/10.1163/22118993_0040_010.

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Abstract Shaykh Safi al-Din Ishaq (d. 1334), who founded the Safavid (Safaviyya) Sufi order and gave his name to the Safavid dynasty, lived in Ardabil in northwestern Iran. Shah Ismaʿil (d. 1524), founder of the Safavid state, was buried in a tomb adjoining that of Shaykh Safi. Over time, a complex of buildings grew up around these two tombs and diverse objects were endowed to what became the Shakh Safi al-Din Shrine. Today, the holdings of some libraries and museums in Istanbul include manuscripts containing endowment annotations and the endowment seal of the shrine, most of which also contai

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Muslimah, Elma, Faris Abyan Basyir, Imam Tabroni, Zhang Wei, and Morse Kathryn. "The Safavid EmpireThe Degradation of Political Islam." Journal Emerging Technologies in Education 1, no. 3 (2023): 144–51. http://dx.doi.org/10.55849/jete.v1i3.361.

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Background. After the end of the khulafaur rasyidin period, the history of Islamic civilization has been marked by the establishment of Islamic dynasties that played a role in the spread of Islam. However, after the Abbasid dynasty was destroyed by the Mongols, the light of Islam was dimmed. Purpose. Wars and struggles for Islamic power took place everywhere. Even the books of Islamic science were destroyed. Method. The political situation of Muslims as a whole only progressed again after the development of three major empires, namely the Ottoman Empire in Turkey, the Safawi Empire

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Dachi, De Graff. "George XI of Kartli and his military mission in Afghanistan." BRAMS 2, no. 1/2 (2021): 118–23. https://doi.org/10.5281/zenodo.5764871.

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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 (2016): 56. http://dx.doi.org/10.5539/jpl.v9n2p56.

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<p>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.<br />The royal documents constituted one of the main components of the chancelleries in management of the day-to-day affairs.<br />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 famil

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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 sig

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Gureghian, Aida. "Eternalizing a Nation: ArmenianHishatakarans in the Seventeenth Century." Church History 79, no. 4 (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. Ot

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Taufik, Bella Riskika, and Muhammad Faiz. "ISLAM IN INDIA DURING THE MUGHAL DYNASTY TO THE ERA OF BRITISH RULE." 3rd Annual International Conferences on Language, Literature, and Media, no. 1 (August 25, 2021): 275. http://dx.doi.org/10.18860/aicollim.v2i1.1350.

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During the Middle Ages, Islamic rule was concentrated in three prominent kingdoms, the Ottoman Dynasty in Turkey, the Safavid Dynasty in Persia, and the Mughal Dynasty in India. This paper will explore the history of Islam that developed in India in three periods, first from the period before the Mughal Empire came to power, the second when the Mughals ruled India, and the third when British imperialism began to dominate India. This research was carried out using a library research type method, which supports the study of the development of Islam in India from 705 to 1947 AD. This study shows

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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 (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 (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 (2017): 66–75. http://dx.doi.org/10.20319/pijss.2017.33.6675.

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Asad Pour, Hamid, and Masoud Vali Arab. "The Georgian of Shushtar at the Safavid Era (10421144 AH) (16201722 AD)." Caucasus Journal of Social Sciences 13, no. 1 (2024): 46–56. http://dx.doi.org/10.62343/cjss.2020.191.

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The history of Georgian's ruling of Shushtar dates back to the reign of Shah Safi. During the reign of Shah Safi, one of his outstanding servants, Vakhashtu Khan was chosen to serve as the governor of Shushtar. This person's entering into Shushtar, who had promoted from being a special servant to the Biglarbeigi position, is considered as a turning point in the development of Shushtar. Vakhushti khan and his brothers were promoted in the Safavid court because of their loyalty to this dynasty. Therefore, Vakhashtu Khan was appointed as the governor of Shushtar, and his brother, Zulfiqar Khan, w

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Kosari Damirchi, Moosa, Amirteymour Rafiei, and Seyed Hassan Quorishi Karin. "The Religious and Political Approach of Shah Abbas I Safavid in Dealing with Sunnis." Journal of Social-Political Studies of Iran's Culture and History 3, no. 5 (2024): 272–84. https://doi.org/10.61838/kman.jspsich.3.5.15.

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The rise of the Safavid dynasty, founded on Shiite ideology, posed a direct challenge to the Sunni Ottoman Empire, which found the presence of this emerging power intolerable. Consequently, the Ottomans launched full-scale opposition against it. The issuance of fatwas declaring Shiites as deserving of death by Ottoman jurists and sultans, in response to the cursing of Sunni sanctities and the ensuing violence by Qizilbash Sufis and Safavid kings, significantly hindered the establishment of a stable and unifying government in Iran. Sunni neighbors, through repeated attacks on border regions and

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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 (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 offici

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Ananda, Rayhan Hafizh, Mellinda Raswari Jambak, and Ahmad Kholil. "Shah Ismail I: Pelopor Penyebaran Teologi Syi’ah di Iran (Kajian Historis)." MUKADIMAH: Jurnal Pendidikan, Sejarah, dan Ilmu-ilmu Sosial 8, no. 2 (2024): 583–94. https://doi.org/10.30743/mkd.v8i2.9515.

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This research was studied to find out the thoughts of Shah Ismail I in spreading Shi'a in Iran and how the existence of Shi'a theology can survive until today in Iran. In addition, this research also intends to describe the pattern of propagation carried out by Shah Ismail I in spreading Shi'ism during the Safavid empire. The method used in this research is descriptive qualitative with a historiographic approach and based on historical studies. The data sources in this research come from literature studies obtained from various books and journals relevant to research studies in the field of Is

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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 l

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