جستجوی مقالات مرتبط با کلیدواژه "safavid" در نشریات گروه "علوم انسانی"

Safavid relations with their neighbors during the reign of Shah Safi experienced a period of military conflicts and border disturbances, although the Uzbek invasions of Khorasan did not achieve anything for them, the Ottoman government separated Baghdad from Iran and Kandahar also came under the control of Gurkanians. The occurrence of these events was a sign of the weakness and inefficiency of Shah Safi in the administration of the country, which made the neighbors try to implement their goals in the disputed areas after the death of Shah Abbas I. The secession of Kandahar created another chapter in the relations between Iran and India over this state and strained the relations between the Safavids and Gurkanians once again, although it did not lead to a serious crisis in the relations between the parties. In this study, the relations between the Safavids and the Gurkanians during the era of Shah Safi and Shah Jahan, the causes and contexts, especially the conflict over Kandahar and its implications, are examined and analyzed in a descriptive-analytical way. The findings show that Kandahar, as in the past, was the main factor in the formation of bilateral relations, and Shah Jahan's actions to seize this state made the relations between the two governments fragile. However, it did not lead to the complete severance of relations or India's military action against Iran.

Among the Iranian artistic works and branches, the metal works have been reflecting ritual and denominational views throughout history in the discussion on traditional arts. Here, the metal works of the Safavid period are of great importance, because that period is among the magnificent eras of Iranian art, and because it created a monolithic state and promoted the Shiite denomination. This study aims at revealing the basic evolutions and transformations, embellishments and themes of the metal works in that era with ‘religious’ and ‘national’ parameters. Thus, it seeks to answer two main questions: first, “Why did the artists in the Safavid period want to use the names of twelve Imams in making metal things for expressing religious themes and social approaches?” And second, “In evolution of which formats did the Safavid rulers want to promote the Shiite themes and elements in the society by supporting artists?” This article has been written using a descriptive-analytical method and field resources of libraries and museums. The results of this investigation, in addition to cultural and artistic prominences as well as the Shi‘a themes in the inscriptions of that era, shows the typology and application of various types of plant embellishments, adjustment to previous eras, and using Farsi language and script in the Safavid period; and accordingly, the present study is founded on the hypothesis that the generalities of the structure of metal works in the Safavid period, though filled with aesthetic elements deserving propagation, is captured by the ideological thought, which must be explained in an apparent review.

The extensive and complex bureaucratic system established by the Safavid dynasty represents one of the most significant achievements of this government. Given that the Safavids reformed the bureaucratic system of Iran and laid the foundation for a new form, this institution continued to be utilized in subsequent governments following the Safavid era. This article employs a descriptive-analytical methodology to address the question of how the administrative and bureaucratic system of the Safavids persisted and transformed during the reigns of Aqa Mohammad Khan and Fath Ali Shah Qajar. The findings of this study indicate that the bureaucratic system of the Safavids experienced both continuity and transformation during the Qajar period. While its use was limited during Aqa Mohammad Khan's rule, the bureaucratic institution of the Safavids was extensively adapted and implemented during Fath Ali Shah's reign. In this period, considering Iran's interactions with Western civilization, reforms and transformations emerged within the bureaucratic system; however, due to the patrimonial characteristics of Iran's bureaucratic system, these reforms did not lead to significant changes. Consequently, the bureaucratic and administrative system of Iran continued to be managed and operated based on the functions derived from the Safavid bureaucratic model until the onset of the Constitutional Revolution.

Qazvin in recent centuries, especially from the Safavid period onwards has always been influenced by important political, social and economic developments due to its special geographical and historical location. These developments have affected all aspects of urban life, especially the population. Therefore, in this study, we attempted to analyze and study these changes by explaining the most important components affecting demographic changes. Based on the findings, demographic changes in Qazvin have been directly related to general developments in the country. In fact, a set of factors such as political factor (the transfer of the capital to and from Qazvin), social factor (different ethnic-tribal groups’ displacement), military factor (multiple wars), economic factor (economic boom or recession) and natural factors (disease and earthquake) have caused the most demographic changes in Qazvin.

The main objective of the research is to study and analyze the function and role of libraries during the Safavid dinasty.

According to the nature of the research, a library method based on books, manuscripts, and first-hand (primary) documents, has been used.

The present study shows that in general, two distinct periods can be considered in the life and function of Safavid libraries. The first period, which is related to the 16th century and the reign of Shah Ismail and part of the time of Shah Tahmasb, is a continuation of the role and function of the 15th century libraries, especially the Timurid libraries in Khurasan, where the main task of libraries is to produce and create exquisite manuscripts using the highest level of book design arts. The second approach was to pay attention to libraries in the position of preserving and maintaining the written works of Shiite scholars and jurists, which is considered a significant change in the role and function of important libraries of this period. In this regard, a fundamental change took place in Shia jurisprudential-theological texts, most of which were written by scholars who had migrated to Iran from the Jabal Amel region of Lebanon. The transfer of the personal libraries of this group of immigrant scholars caused many Arabic works to be transferred to Iran. In addition to this kind of texts, attention to Persian language as the language of writing jurisprudential-religious works and used by the public is one of the other features of this period. In addition to the necessity of the time and the need of the Safavid government to gain legitimacy and explain the jurisprudence principles of the Shia religion by using the books and treatises that appeared, including authoring, translating, summarizing and rewriting, another factor was also raised, which was: the negative view from some jurisprudential thoughts to the category of painting, which specifically caused Shah Tahmasb to close the art workshop of his royal library in Qazvin. The change of the capital from Qazvin to Isfahan was also formed in a context affected by these developments. In Isfahan, Shah Abbas committed himself to the establishment of the royal library, which was located in the building complex known as Dowlatkhaneh. In addition, he and his great contemporary scholar, Sheikh Bahai, by taking advantage of the tradition of endowment, gave increasing prosperity to the libraries of the holy shrines, which in particular should be the important collections dedicated to the mausoleum of Sheikh Safi in Ardabil and the library of Imam Reza Shrine in Mashhad (Astan-e Quds-e Razavi). Despite the variety of works that later influenced the collection of the Astan-e Quds library, most of the works available in that place and in other libraries of the second Safavid period, were dedicated to religious and jurisprudential texts, which are generally found in the libraries of schools, mosques, and holy shrines or personal collections were kept.

The function and position of libraries during Safavid period can be seen in two different ways. In the first, the continuation of the function of the libraries was like the previous period, in which the main task of the libraries was to create exquisite manuscripts by using the well-known painters, calligraphers, and book designers. In the second stage, more attention was paid to libraries as a place to preserve the written works of Shiite scholars and jurists, which is considered a significant change in the role and performance of important libraries of this period.

The order (ṭarīqa) of Nurbakhshia emerged in the Timurid era and was one of the most important Ṣūfi order in Iran on the eve of the establishing the Safavid government. Therefore, the relationship between the Safavid government and this order was one of the important matters in the first decades of the Safavid period. Having used historical-analytical method, the paper is going to answer the question, how was the interaction and confrontation between the Safavid government and the Nurbakhshia order? The findings of this research show that the Shīʿism of Nurbakhshia and their being Siyāda the way for the convergence of Nurbakhshia and Safavid. But Sayyid Muhammad Nurbakhsh's claim of Mahdism, the wearing of Nurbakhshia in black and their economic and social position caused confrontation between them. This confrontation led to the murder of Shah Qavam al-Din and the isolation of his children. Since the period of Shah Abbas I, under the influence of the anti-Ṣūfi milieu that continued until the collapse of the Safavid, Nurbakhshia as other Sufi orders were isolated and gradually disappeared from the scene of history.

Traditionalism (Akhbāriyyūn) is one of the most significant jurisprudential schools within Shi‘ite. This sect's method for deriving religious rulings is based on adherence to narratives and ḥadīths. This jurisprudential school was introduced and revitalized in the early 11th century AH by Muḥammad ʾAmīn ʾAstarābādī (d. 1036) through the writing of the book Fawāʾid al Madaniyyah in a novel format, and it quickly spread throughout the Islamic lands. Bahrain, due to its historical background in ḥadīth scholarship and cultural and religious similarities with Safavid Iran, was rapidly influenced by this intellectual movement. Historical sources explicitly state that Bahrain became the main center of the Traditionalism (Akhbāriyyūn). This study aims to examine and elucidate the reasons for the growth and expansion of this jurisprudential school in Bahrain through a descriptive-analytical approach based on library resources. The primary research question is: What factors contributed to the growth and expansion of Traditionalism (Akhbāriyyūn) in Bahrain during the 11 and 12th Hijri centuries? The findings indicate that factors such as the influence of the Traditionalism (Akhbāriyyūn) school during Safavid period, the presence of ḥadīth scholarship traditions in Bahrain, and weakening of the position of Uṣūlī scholars in that region contributed to growth and expansion of Traditionalism (Akhbāriyyūn)  in Bahrain.

During the Safavid period, one of the main challenges for social order in Iran was the central government's control over tribes and nomadic groups, particularly the Kurdish tribes. At this time, Kurdish tribes, especially Kalhor and Zangeneh, operated independently and did not adhere to central authority. The Zangeneh and Kalhor tribes, as significant Kurdish groups in western Iran, had different approaches in their interactions with the Safavid state. The present research examined the role of these two tribes in the power balance of the Safavid government, aiming at explaining how this balance was established and what consequences it had for each tribe. The research hypothesis suggests that during the early Safavid rule, the Kalhor acted more independently, while the Safavid government relied more on the Zangeneh tribe. Findings indicate that the Zangenehs' proximity to the center of power increased their political influence and allowed them to bring the Kalhors under control. During Shah Ismail's reign, more attention was directed towards the Kalhor tribe; however, following their rebellion and the establishment of Kalhoristan in Baghdad, which distanced them from central authority, the balance shifted in favor of the Zangeneh tribe.

The growth of translation in the Safavid period can be seen alongside the growth of Persian writing. During this period, many Shi'ite texts were translated from Arabic to Persian. Persian writing grew relatively after the Mongol invasion along with Iranian identity and following the spread of Imami Shiism. During the Safavid era, Persian writing in "translation" also took its path towards expansion. In addition, Persian writing shows an emphasis on language and national identity. Examining the selection of "translation" texts by translators is a significant point and it provides useful information in the field of thought and culture. The evolution in translation themes can be understood by the statistical analysis of the translations of these centuries. These subjects are different in the 10th century, the period of the establishment of the Safavids, and the 11th century, the period of their consolidation. The dominant discourse in this era can be seen in the change in the choice of texts by the translators. What factors caused this change? What was the motivation of translation supervisors and translators for choosing texts? The translations have enlightening historical data that show us the political and ideological changes during this era. In this thesis, in a descriptive-analytical method, we have tried to address the demand of changing the choice of text and content of translation texts and to indicate that in this period based on news, verbal methods have been used to construct and spread Shiism as a constructive ideology in the life of the Safavids.

Ghavam Mohammad Shirazi was an administrator of religious and judicial affairs in the Safavid era. After several years writing, examining, and verifying the deeds, and in response to the needs of society and the demand of his relatives, he wrote a book called Resaleh Dastour (Shorout), meaning rule book (conditions). This work talks briefly about a special type of sejel (recorded manuscript) called “Oreza Neveshtan”, common among the judges and nayebs (procurators) of Shiraz. The concise work mentions nothing about the way of writing it. This study aimed to explore the writing of this special type of sejel on sharia decrees (deeds). This was done using a descriptive analytical method and relying on documents published in the form of books and articles and archival sources. In the meanwhile, Shirazi narrating style was validated. The results indicated that by “Oreza Neveshtan” they mean graphically using the words “Oreza… Alayya” (it was offered… to me) in the recorded manuscripts of the highest-rank Safavid officials in Isfahan and not the judges of Shiraz. This way of recording indicates the difference of authority of Sheikh al-Islam and Nayib al-Sadr from other Islamic jurists in Isfahan in the Safavid era.

The Safavid period is one of Iran's civilizational periods, and the current identity and culture of Iran is a reminder of that civilizational age. This magnificent and powerful civilization was destroyed by a few Afghan soldiers who had primitive weapons. Can any thinker believe that the great Safavid civilization was destroyed easily and only by military power? Or are there other reasons that turned this civilization into a hollow drum? The main question of the current article is what caused the Safavid government to lose its authority and disintegrate with the slightest blow? The hypothesis of the article is that the expansion of the Akhbarist school and the fading of rational sciences in the field of Safavid era science caused the rationality and thinking and strengthening of thinking man to be removed from the society. It is natural that when the rational sciences are weakened and the scientific dominance is with transferable sciences and the approach of the school of Akhbarism, it causes significant science not to be produced and thinking and rationalism in the society are reduced and as a result, superstitious views spread in the society. Proving this hypothesis by referring to first-hand sources and reports of domestic and foreign writers from the Safavid period, the state of scientific centers and the management method during the peak and decline of the Safavid civilization were investigated. The findings of the research show that during the era when the Safavid dynasty was at its peak in terms of political power, architecture, art, urban planning, etc., the view of the government and the personalities who were in the power structure and the curriculum of schools and scientific centers were rational and philosophical views, and after this, the views and approaches in scientific centers and among political figures became weak and the Akhbari approach and irrational views and as a result, superstitions spread, the Safavid dynasty started to decline and finally, the Safavid government fell.

Put simply, Semiotics is a science that deals with the signs, including recognition of the religious symbols. Since in the Safavid period metal work was of great importance and enjoyed cultural, artistic and religious values in material and spiritual dimensions, the present study aimed at investigating the semiotics of religious symbols in metal works in the Safavid period to answer the following question: “Which religious symbols in (geometric and imaginary) motifs in metal works were common in Safavid period?” The research method was descriptive-analytical and data were gathered using the documentary resources, observations and interviews. The results show that the most important symbols in (geometric and imaginary) motifs were symbols of Shamsa, Dragon, Simorgh (phoenix), symbolic inscriptions and Ghizilbash hat. Many symbols had lost their original meanings and contained themes including prayer, eulogy, literary or Quranic themes; and one of their common points were the Shiite mottoes and naming the blessed names of Infallible Imams or the verses of the Quran. Therefore, the abovementioned works have a duty other than communicating the main message to the addressee, and that is communicating the religious messages and making the appearance and the spirit of the works religious.

Safavid era is one of the important periods in the history of Iran, where Persian and Turkish languages interacted with each other. This article investigates the function of Persian, Turkish, and Arabic languages in Safavid era Iran, as well as the lexical borrowing between Persian and Turkish languages, within the framework of Bourdieu's linguistic market theory. For this purpose, Persian and Turkish loanwords were collected by content analysis method and analyzed according to Bourdieu's linguistic market perspective. The results show that during Safavid era, these three languages, coexisted with each other. Arabic was the language of religion and science; and introduced religious, and scientific words and terms into Persian and Turkish. Persian was the language of poetry and literature; It had legitimacy in the literary circles and has lent poetic and literary words and terms into Turkish, and Turkish as the language of Shahs and army; was used in the army and court environment and has lent military and government words and terms into Persian. Therefore, the dominance of each of these languages in a certain social field is because of its speaker’s authority and competence in that field, not the nature of that language.

Safavid and Ottoman governments were contemporary to each other and had many cultural and artistic commonalities. One of these commonalities is in the field of music, which is worthy of investigation from various aspects. In this research, with descriptive-analytical, historical and comparative methods, the differences and similarities of Safavid and Ottoman music in the stringed instruments found in the paintings have been studied. Paintings, as the only visual documents, show the changes and diversity of instruments better than any other source. In the field of stringed instruments, the images of the Safavid and Ottoman eras have similarities and differences. These two periods are common in some musical instruments and have been influenced by each other. Common stringed instruments such as harp, oud, tambur and fiddle are depicted in the paintings of the Safavid and Ottoman eras. In the paintings of the Ottoman period, stringed instruments such as Qopuz and Shahroud can be seen, which are not present in the paintings of the Safavid period. Based on the structure of the instruments in the paintings as well as the historical precedence and delay of these images, it can be concluded that the influence of the Ottomans was greater than the Iranians, but more research is needed to achieve the certainty of this achievement.

As one of the important occupations, cloth weaving played a significant role in the economy, culture and social conditions of Iranian society in the Safavid era. Due to the support of the court and rulers, this profession experienced significant growth and development. The expansion of textile workshops and the gathering of artists in these workshops caused valuable textiles to be remembered from this period. These textiles were often used to supply the clothes of courtiers, luxurious curtains, and royal tombs. Textiles that seem to be neglected today and forgotten after the Safavid era. Based on this, the aim of this research is to identify the weaving method of a sample of Safavid period fabrics kept in the Metropolitan Museum. To make the weaving method of this fabric a technical analysis. The collection of information in this research was in the library and field. To achieve this goal, it has been done using a descriptive-analytical method.The findings of this research show that in the Prince and Asir fabric, for the implementation of the pattern, the atlas-finish type of weave is necessarily used, and the method of pattern implementation is in the form of a train. (Rupport 1/2 Rotating Adjective).

The aim of this research is to analyze the colonial trade strategy of the Netherlands with Iran during the Safavid period in the Persian Gulf. This paper attempts to evaluate and study the strategy and manner of trade of Dutch merchants, particularly the Dutch East India Company, with the traders of the Persian Gulf region and the Safavid government. It seeks to answer the question: What was the strategy of the Dutch in trading with the Safavid government and the traders of the Persian Gulf region, and what consequences did this strategy have for the Dutch East India Company and the Safavid government? The research method in this article is descriptive-analytical, and the information gathering method is library research. If we consider Spain and Portugal as pioneers of classical colonialism in the 16th and 17th centuries, undoubtedly the Netherlands, with the establishment of the Dutch East India Company, was a forerunner in commercial colonization of the Eastern lands. The Dutch East India Company, utilizing its naval fleet and traversing the seas, sought highly profitable goods, particularly Indian spices and Iranian silk, along with other commodities of the East. In this context, the Persian Gulf and the Sea of Oman, which had strategic connections with the Indian Ocean, held geostrategic importance for Dutch merchants; therefore, Dutch traders and sailors focused their trade predominantly on these areas. By adopting a strategy of trade monopoly and eliminating competitors, they employed a diverse set of tactics for trading with the merchants and the Safavid government, as well as the local governments of these regions. In line with this, the Dutch East India Company, with a flexible and thoroughly profit-driven approach towards the Iranian government and Iranian traders, utilized a range of tactics such as unfair contracts, collusion, barter trade, transport of goods and passengers, and smuggling of coins and goods. With this strategy, it was able to secure a larger share of Persian Gulf trade compared to other colonial competitors like England.

Undoubtedly, the Safavid one is one of the most brilliant periods of the historical life of the city of Isfahan. During this period, after choosing this city as the Safavid capital, many constructional and cultural measures were carried out in it. So that during this period, Isfahan became famous as half of the world. One of the actions of this period was the construction of several schools in this city, some of which were founded by women. Having used library method and a descriptive and analytical method, this research is going to answer this main question: How was the role of women in Safavid period in the establishment of schools of this period? Brief research confirms that women in the Safavid period, especially the women of the court and the elite and educated classes, along with the Safavid court and with the aim of promoting Shiite culture, played a significant role in the formation, creation and continuation of the work of schools and educational institutions of this period. The establishment of these schools, in addition to fulfilling the religious goals of the Safavids, provided an opportunity for educating and training of many scholars, writers and scientists during this period and next periods.

Kashan is one of the cities of Isfahan province and after Isfahan city, it is the largest city in this province. Kashan city also has many historical and cultural monuments due to its old age. Kashan, which is seven thousand years old, is the birthplace of one of the oldest human civilizations called Silk. The people of this civilization were the first to settle together. Kashan was introduced as a communication and commercial city because it is located in the center of Iran, and in all periods of history, this city has seen many ups and downs. But the turning point for this city can be called the Safavid period. During this period, Kashan was considered the residence of the Safavid kings, and because this city was located on the way to the capital of Iran, Isfahan, many tourists visited this city.Keywords: Safavid, tourists, mosques, Bagh FinKeywords: Safavid, tourists, mosques, Bagh FinKeywords: Safavid, tourists, mosques, Bagh Fin

The establishment of the Safavid dynasty and the recognition of the Shiite religion by them created a deep rift between Iran and the Ottomans, which led to endless wars between the two sides with the aim of eliminating the rival. These conflicts continued with the Battle of Chaldoran (920 AH / 1514 AD), which began with the invasions of Suleiman, which led to the conclusion of the peace of Amasya (962 AH / 1555 AD). This peace, while reducing political and religious differences, to some extent defined the borders of Iran with the Ottomans, and confirmed the political and geographical existence of the Safavids by the Ottomans. This study aims to answer the important question that what effect did the peace of Amasya have on the agreements between the two countries in the Safavid period until peace and what are the common provisions of these agreements? It is assumed that there are many common points in the treaties concluded between Iran and the Ottoman Safavid era with Amasya. If the findings of the present article prove the correctness of this hypothesis. In compiling and writing this dissertation, using historical research method based on the method of describing and analyzing documents, library resources are examined and finally the research findings are presented