مقالات رزومه مژگان صادقی فرد

As the first and foremost source in the history of Muzaffarids , the book of "Mavaheb-e Elahi" is worked out by Moein Al-Din Yazdi who was a historian, jurist, narrator and also held an official position in this Post-Ilkhanid local government. Though including main political and military events in the territory of Muzaffarids (Kerman, Yazd and Fars in particular), this book also provides trivial but valuable information about the social and cultural issues related to the mentioned government. Since, lead to the formation of a broader viewpoint on the social situation of the turbulent and chaotic interregnum era between the fall of the Il-Khanid and the rise of the Timurid empire, the main goal of the present research is to examine the topics beyond the political-military issues mentioned in this book. This research is set out to represent social subjects and phenomena in "Mavaheb-e Elahi," employing a descriptive-analytical method based on the library resources, precise examination of the political events and wars covering the largest part of the book, extracting trivial social history data mixed with this information as well as focusing on direct and indirect hints mentioned by the author dealing with some issues related to social situations. The findings of the research indicate that in addition to write the official history of Al-e Muzaffar and owning historical, religious and political insights, Moein Al-Din Yazdi, has also paid attention to social issues and portrayed the situation of some social groups and peasantries. In line with this, the position and role of some groups including religious thinkers, Shiites, Sadat, Sufi sheikhs, court women, military and court officials as well as bandits have also been taken into account. Finally, there are also referrings to some social and civilizational phenomena such as famine, destruction, massacre, disease, architecture and music during the turbulent era of the 15th century A.D.

Mawāheb-e Elāhi is one of the most important circles of post-Ilkhanid historiography, which has become the source of many works of the Timurid era in understanding the turbulent situation of the 8th century AH and some local governments of this era, and is the result of the special vision and attitude of Mu’in al-Din Yazdi, the jurist and who was also the historian of Āl-e Muzaffar's court (718-795 AH). The main question of this article is, what were the most prominent aspects of Mu’in al-Din Yazdi's intellectual insight and mental attitude while writing this work? Based on the library study, the results of this descriptive-analytical research indicate that the historiographical method of Yazdi in Mawāheb-e Elāhi is to be considered as the continuation of the historiographical method in the Ilkhanid period partially derived from the previous era that influenced by Iranian-Islamic historiography as well as similarities such as the Irānshahri thought, Yazdi's vision and method should be considered as the continuation of the historiographical traditions practiced in the previous era.Yazdi's thought line in Mawāheb-e Elāhi is mostly based on historical, religious and political insights. Another important finding of the article is that Yazdi, as a prominent religious jurist, started writing history with the orders of the Muzaffari rulers, whose most important features are predestination, sharia-based and monarchy-oriented. The court historian of Āl-e Muzaffar, tries to prove their legitimacy in line. Yazdi's special insight towards history, the universe with a special perspective and sees the goals of history as instructing and reaching the truth and presenting moral teachings. His view of historical events is linear, and the origin and destination must be divine and in the service of God. Yazdi considers the following as the most important characteristics of a good government: relying on the power of the sword, gradually gaining success, ignoring despair during hardships, and relying on wisdom.

Considering the lack of much differences between creation, nature of man and human society throughout history, roughly speaking, identical foundation of applying power and governing procedures have been applied in the construction of power and the government formation. Examining the ruling procedure of the founder of Al-Muzaffar, Amir Mubarez al-Din Muhammad (713-765 AH / 1313-1363 AD), based on political, religious and moral point of views and comparing it with Machiavellian thoughts and reflections (873-933 AH / 1527-1469 AD), as one the most conspicuous figures in the history of political ideas and philosophy of government is the main issue of the present paper. Depicting a ruling procedure based on violence and case to case implementation of Sharia rules in the post-Ilkhanid interregnum, Amir Mubarez al-Din paced a path in politics that was theorized about two centuries later by Machiavelli as a non-moral theorist of power. Findings of this descriptive-analytical research show that despite the superficial differences in the speech and behavior of the rulers in different territories during the past centuries affected by cultural regional differences as well as some pertinences of the time, there is some homogeneity between the political thought of some experts and ruling procedures of some rulers.

One of the focal features of Al-Muzaffar government (1314-1393 AD) is the excessive application of religion in political practices and governmental behaviors. Aimed at preserving their interests and gaining legitimacy, MozaffariShafei'i rulers considered approaching various religious groups (Sufis, Sadats, and Shiites) and politically exploiting their popular position.The conversion of Sufism in this period into a social movement – even though the claim has no political power – led the Sheikhs of Sofia to be viewed as rivals in terms of social power.Owing to the prominent position of this religious group in Al-Muzaffar sovereignty, inclination of some Muzaffari rulers towards Sufism, and their efforts in compromise and tolerance with the Sheikhs , paved the ground for mutual interactions between some Sufis and the mentioned rulers. The findings of this research,which has been done with a descriptive-analytical method in the framework of library studies,indicate that various aspects of Al-Muzaffar interactions with Sufis, including the cases such as expressing devotion to Sheikhs, building monasteries and considering economic privileges for Sufi Sheikhs, had their own mainstreams such as exploiting their social base to gain legitimacy and popularity, fluctuating belief in the miracles and extraordinary deeds of Sufi Sheikhs ,and the avoidance of Sufi leaders towards worldly and governmental issues. On the other hand, to influence Al-Muzaffar government, though slightly and reduce the suffering of the people, some Sufi sheikhs welcoming the favours of the Muzaffari rulers established fine interactions with them through warning and advising Muzaffaris, praying and interceding for them as well ...

The emirs of Al-Muzaffar (713-795 AH) used their religious ideology to gain political legitimacy, and get public popularity. The consolidation of religious ideology was achieved through interaction with religious scholars. During the reign of Al Muzaffar,  the religious spirit overshadowed political and social issues, and rulers and religious scholars had a very close relationship. Religious thinkers with strong social role also gained considerable political power with the support of the government. This research attempts to show the important position of the religious scholars in the government of Al-Muzaffar and demonstrates how this position was created. This study which uses a descriptive-analytical method indicates that the religious scholars of this period in addition to educational, cultural and Judicial positions were also had a political role, such as interceding for rival factions in the countless wars of the Fitrat era, issuing takfir orders against opposition groups, and supporting some of the decisions of the Muzaffar rulers. In parallel with the important role of the ulema, the sultans, princes, ministers and women were also active and had a prominent role in areas like the construction of schools, mosques, libraries and allocation of endowments. The research concludes that these affairs and interactions between the rulers and the ulama helped the rulers to gain great political legitimacy.

Sadat, as the survivors of the family of the Prophet (PBUH), had high social status in the Iranian society of the Islamic period and most of the rulers and different social classes paid special attention to them. This particular approach to Sadat continued in the period of Al-Muzaffar and there were many interactions between this group and the rulers of Al-Muzaffar. Some of these interactions can be attributed to the religious beliefs and political thoughts of the rulers of Al-Muzaffar. Those who grew and gained power in connection with the Muslim Ilkhans and the atmosphere prevailing in the seventh and eighth centuries AH, paid special attention to various social and religious groups such as the Sadat, the Shiites and the Sufis. In such relations, Mozaffari's rulers considered some goals such as using Sadat's credibility to gain legitimacy and public acceptance and to consolidate the government. In this regard, Al-Muzaffar at times handed over important positions such as the ministry, the judge and the commander of the division to Sadat and considered accepting Sadat's intercession in some political events. However, in the few cases in which the group sought to seize power and jeopardize Al-Muzaffar's political life, relations between the two sides were strained. Using a descriptive-analytical method and citing first-hand historical and literary sources, this study deals with the issue of how Sadat interacts with Mozaffari rulers. It also examines the forms of Sadat's role-playing in the rule of Al-Muzaffar.

Presence of Mongolians in Iran not only was a military event but also their migration to the Iran plateau has imposed its effects on the economic, cultural, social and administrative infrastructures. Administrative system was among the first affected sections at the very beginning years. Though these effects gradually and not entirely lost their affection, but some lasting ones remained in effect for many years. This research is aimed at recognizing the effects on judiciary system in the rule of Al-Muzaffar (1292-1374 AD), formulating foundations of judiciary system in this regiment and assessing manner and quality of decrement or continuation of Mongolian symbols in Al-Muzafar's judiciary system. This descriptive-analytical research has been conducted in the field of library studies. Corollaries of this research affirm that judiciary system of Al-Muzaffar is based on three principles: adoption from judiciary system of Al-Muzafar's early dignitaries; Ilkhanites, administrative systems of the Iranian Muslim States and local traditions of Al-Muzaffar's regality in Yazd and Fars. Findings also demonstrate that Mongolian symbols, in spite of their presence in Al-Muzaffar's judiciary system have gradually been attenuated and replaced with those of Islamic-Iranian ones. At least in the middle ages, This fact is indicator of prominent presence of continuation in the Iranian judiciary system.

Regarding the weighty role of wars on the formulation of mankind's life history, the investigation of the effects and consequences of wars on the people's social life is of great importance for obtaining an exact and inclusive knowledge of the social history. Taking a descriptive-analytical approach and relying on first-hand resources and reliable research, the present paper thus aimed at investigating the effects and consequences of the wars on people's social life during the Muzaffarids (713-795 AH). The findings indicate that factors such as deranged military and political atmosphere of the eight century AH, rivalry of members of the Muzaffarids over power, challenges of the Muzaffarids with peripheral local sates, and the attacks of some tribes on the Muzaffarids led to the emergence and continuation of numerous domestic and foreign wars in this era. These wars had considerable impacts and consequences on people's social life within the Muzaffarid territory including massacre, population reduction, looting and destruction, economic effects such as increased poverty and starvation, unemployment, depression, income detraction, moral degradation, decline of cultural values, distressing thought, disappointment and despair of people, growth of Sufism, increasing interest in Sufi khanqahs, flourishing fatalism and as a result weakening of philosophical foundations and the growth of superstitions.

During turbulent socio-political situations after the Mongol invasion and especially after the decline of the Ilkhanates (1256-1335 AD), the conditions were paved for a group of Pahlavanan (= Heroes) to act and play a role in some parts of Iran and the domains of local rules. Linked to the era of the Mongol Ilkhans, Pahlavanan acted out various roles during Ale-Muzaffars period. The present study examined the political and military role of Pahlavanan during the rule of Ale-Muzaffars (1314-1393 AD), who themselves were in close ties and connections with the Pahlavani traditions. Some of Pahlavanan were powerful military commanders who played a role in the external and internal events of Ale-Muzaffars. Holding the position of a military commander for a long time, some of them came to power in some provinces, and lastly, some gained so much power that claimed to rule and confront Ale-Muzaffars. Such disobediences indicated the structural weaknesses of Ale-Muzaffars on the one hand and showed that Pahlavanan, under the influence of the prevailing atmosphere of the society during the 8th century AH, inclined towards behaviours such as rebellion against rulers, hypocrisy, betrayal, and deception. Along with other groups, some of Pahlavanan played grounding roles in ensuring the political and economic security of the Ale-Muzaffars rule.