جستجوی مقالات مرتبط با کلیدواژه « shah tahmasb » در نشریات گروه « علوم انسانی »

Qazvin during the Tahmasibi era was one of the most influential scientific centers in the history of Imamiyya theology and played a major role in the socialization of theological topics. For this reason, dealing with the issue of the formation grounds of this center and which theological currents have been active in this center is one of the important questions in finding the course of development of theological issues in Imamiyyah. Using the historical-analytical method and using library studies, and by introducing the internal and external elements of this field, this article analyzed the theological currents in the center of Qazvin during the Tahmasbi era and came to the conclusion that four currents in this field of activity It has been serious: "philosophical-theological current", "jurisprudential-theological current", "moderate current" and "mystic current". The impact of these four currents in the field of culture and politics of the Tahmasibi era are: the entry of theological ideas into the political field, the significant influence of theology from the foundations of jurisprudence and narrative, the growing prominence of the topics of Imamate, especially with the approach of justification, and the unification of the society in terms of religion and rituals. . These four currents have also been influential in the theological currents of Isfahan region.

Abu Ja'far Muhammad ibn Ali ibn al-Ḥusayn ibn Bābiwayh Qumī (d. 381) was a prominent Shia scholar in the fourth century of the Islamic calendar. One of the important works left by Sadūq is the book "Aqā'id," in which he elaborates on the most important beliefs of Shia Islam in its forty-five chapters, proving them with Quranic verses and Prophetic traditions. The present research examines the position of Sheikh Sadūq and his book "Aqā'id" in the Safavid period. The main question of the research is to what extent the importance criteria of Sheikh Sadūq’s book "Aqā'id" in the Safavid era, compared to other Shia doctrinal treatises, have utilized the capacities for promotional activities in this period and how influential it has been. This research, utilizing a descriptive-analytical method based on sources and references of this period, aims to answer the above question. The findings of the research indicate that in the Safavid period, the existing capacities of society, such as the cultural-religious policies of Shah Tahmasb, religious and educational institutions, and texts and teachings, were utilized to stabilize, institutionalize, and expand Shia Islam in Iranian society, leading to the translation of several original Arabic Shia works into Persian.

Sheikh Hussein bin Abdul Samad Harithi Ameli (984-918) was one of the famous jurists of the first Safavid period and contemporary with Shah Tahmaseb (984-930 AH). The main purpose of this study is to study political thought, its influence and performance in political affairs. The main question of this research is what effect did Sheikh Hussein's political thought have on Safavid society and the political performance of Shah Tahmasb? Research Method In this research, historical-analytical and data collection has been done by library method. The main research tool is the data of historical sources of the Safavid era, especially the surviving works of Sheikh Hussein, many of which have not yet been translated and corrected (for example, the treatise of Abbah to receive the awards of the rulers, of which an independent report has been published so far. It is not submitted). The findings of this study show that the most important influence of Sheikh Hussein's political thought and action can be considered as generalizing the holding of Friday prayers as a religious-political duty. In general, Sheikh Hussein's approach to Friday prayers, the issue of receiving prizes and gifts from kings and prostrating to the Shah, has been in the direction of legitimizing the rule of Shah Tahmasb and has made great efforts in this regard.

The establishment and establishment of the Safavid government in Iran, as the first powerful independent Shia government in the history of Islam, caused the discussion of the approval of this government and cooperation or non-collaboration with it, becoming one of the new important topics in the field of political thought and thought and even the jurisprudential opinions of scholars. Therefore, during this period, many jurists from different countries, especially Lebanon, immigrated to Iran at the invitation of the Safavid kings and promoted the powerful scientific field in Isfahan. On the other hand, many of these jurists cooperated with the Safavid kings and participated in the power structure and reached the positions of Shaykh al-Islam, Sadr, Qazi, etc. Therefore, the aforementioned research answers the question that what were the limits and gaps of the jurisprudence in the structure of the Safavid government? Baroush's descriptive-analytical research hypothesis gives an answer; considering that in Iran during the Safavid period, the people did not have a role in the government structure and the government needed legitimacy, this legitimacy either had to be approved by the jurists or the jurists reached the government to solve the crisis of legitimacy. Therefore, the author believes that during a period of the Safavid government (Shah Tahmasab), the government of Velayat al-Faqih was actually established, and the shah was actually the chancellor of al-Faqih who got his legitimacy from the jurist, so the limits and options of the al-Faqih province were the same as the Shia jurists.

Georgia was a Christian land that was of special interest to the kings of this dynasty during the Safavid period. Most of the Safavid attacks on Georgia took place during the reign of Shah Tahmasb, which were carried out to achieve the two goals of jihad in the way of God and gaining booty. The type and manner of reflection of these attacks in Safavid historiography is a topic that this study seeks to address. The presupposition of the research is based on the fact that due to the religious nature of the Safavid rule and in general the religious worldview prevailing in that period, historiography in that period is also subject to the conditions and Shah Tahmaseb's attacks on Georgia as O religious narrated. The present study has been done with a descriptive-analytical approach and relying on the method of collecting information from historical sources.Findings show that Safavid historians have followed two methods in narrating the attacks of Shah Tahmaseb on Georgia: First; To magnify Shah Tahmaseb's successes was to turn to the use of epic expressions in the narrative of Tahmaseb's attacks on Georgia. Second; Justification for the killings and looting that took place in these attacks, using arguments such as: - Introducing the Georgians as polytheists and infidels, whose killing and looting was naturally legitimate in such a situation - Defending the Safavid king from the borders of Islam and Promoting Islam, which is the duty of every Muslim ruler - destiny in the sense that

At the end of the Shah Tahmasb's reign, from 979 to 981, a riot occurred in Tabriz. This riot is one of the Tabriz citizens’ few riots against the Safavid dynasty. Although the sources don’t mention the causes and effects of the riot's formation, political, social and especially economic factors in the form of components such as conflicts with neighboring states, shifting of capital, the disagreement between the neighborhoods and sectarian conflicts, the decline of the Sufi doctrines and trade recession especially had visible and invisible impacts on them. Following the trade recession and poor living conditions, particularly for craftsmen, the riot was started and continued for two years regarding the available context and due to the local officials’ extortions. The current research being carried out by the method of descriptive-analytical and relying on the available resources studied and explained the causes and their roles in shaping of the riots. Furthermore, it tries to answer this question “how and to what extent social and economic factors had an impact on shaping of this riot?”

Among the Safavid kings, Shah Tahmasb I has played an important role in establishing the secular Shia in Iran. During his long-term government, he took a lot of actions on this route, which has had many various consequences. The origins of the origins of religious policies and how Shah Tahmasb's Shiite beliefs and interests are expressed in his cultural practices is the main issue of this research.
Variables such as the political and religious conditions of Shah Tahmasb's time and background have been influential in this regard. It seems that the main priority of Shah Tahmasb in the field of cultural and religious policy is the elevation of the position of the Prophet's family in society, which stems from his beliefs and inner desires. In this regard, by describing some of Shah Tahmasb's actions, in this research will try to provide an adequate analysis of the position of Ahl al-Bayt

This study aimed to investigate the Persian paintings of Tahmasbi’s Shah-nameh and women's lifestyle and music in that era. This is a fundamental research with a descriptive-historical method and social analysis has been applied for studying the Persian paintings and the role and status of women and music in the Safavid era. The data were collected in library. Analysis of three Persian paintings of Tahmasbi’s Shah-nameh showed the proficiency and talent of the women artists in Safavid era in general and in Shah Tahmasb’s era in particular. The results showed that, given the importance of Shah Tahmasbi’s Shah-nameh, Shah Tahmasb’s penance had not only a great impact on Iran’s political, social, and cultural conditions but also made women more restricted than the previous eras. Accordingly, the music was boycotted and musicians endured many hardships. Although, repentance of Shah Tahmasb suppressed the activity of musicians and naturally, the activity of women, there are some Persian paintings containing women playing harp and tambourine.

Gilan was always rich and difficult for the central government of iran in history. It has been difficult due to the lack of access. This matter also caused Esmail Mirza to migrate to Gilan. However, Shah Tahmasb and Shah Abbas I have several reasons and excuses for dominating the land. Gilan neighboring Caucasus, Russia and relationship with Ottoman through Caucasus, silk valuable resources, water relations with Europe, changing the land into hideouts fugitives and Safavid opponents and Sadat Shiite dominance and its competition with the Safavids led them not to accept the continuity of the governments of Gilan. This study uses descriptive-analytical method based on library resources and data analysis.

According to historical evidences, Shamloo tribe was the greatest and most numeroustribes of Qezelbash in Safavid era. This tribe had a significant role not only in thefoundation of Safvid government but also in maintenance of this dynasty by takingcharge of some positions such as administrative officials, military commanders, controlof provinces, being tutor of Safavid princess and, etc. However, at some junctures, mightof this tribe reduced as a result of tribal rivalries, and policies of Safavid s sovereigns.This study aims to examine the role of shamloo tribe in the foundation and maintenanceof Safavid government from the beginning of this dynasty to the end of Shah Tahmasbskingdom(1501-1576 A.D).The outcome of this research determine that shamloo tribe had an influential andprominent effect on foundation and maintenance of Safavid government. Meanwhile, forsome reasons, its power temporarily fell down but in general, this tribe not only couldpreserve its socio- political status during Shah Tahmasb's kingdom but also had impacton taking power by Shah Abbas and preceded in this period.