جستجوی مقالات مرتبط با کلیدواژه "شیخ صفی الدین" در نشریات گروه "تاریخ"

During the Ilkhanate period, the endowment tradition expanded, which drew attention to Sufism from both rulers and ordinary people. As a result, many endowments were established, with different segments of the society contributing to the Safavid religious path. Their contribution played a crucial role in stabilizing and developing the social and economic functions of the Tariqa. The present study focuses on investigating the various dimensions of endowments in the Safavid Tariqa from the Ilkhanate to the rise of the Safavid, based on the manuscript of Sarih al-Molk by Abdi Beyg Shirazi (Deceased 977 AH). By examining the information related to the entrants, endowments, and incomes, it is shown that a coherent and extensive economic network was planned to attract financial aid, along with the expansion of the spiritual influence of the Tariqa. This network was organized to improve the economic power of the Tariqa through the volume of endowment revenues. Additionally, by stabilizing and developing endowments and providing social services, the Safavid elders aimed to strengthen the status of influential people in the political arena and make a double effort to gain power.

Although bandit crimes and activities have always been in the shadow of vagueness In fact, their activities have largely affected the civil and economical sections, the authority of the rulers and the safety of the society needing serious investigation. Moreover, during the reign of the Mongols, particularly in the late period of Ilkhanids, one witnesses a growing number of bandit groups and in fact banditry was very common in Iran of that time. On the other hand, There is scarcity of attention about the issue of banditry in the available historiographical texts of the middle Iran as well as Islamic history. There for, other literary and mystical sources need to be consulted to gain more information about bandits and their related social issues. In this regard, the Safwat al Safa biography, as one of the most important publications in the world of Sufism in the late Period of Ilkhanids reign, Presents information about the status and the internal organization of bandits largely neglected by the researchers.
This paper investigates several statements mentioned in Safwat al Safā about banditry phenomenon and tries to analyze those statements to know more about the bandits’ life quality and activities.

Whether or not Sheikh Safi-al-Din Ardabili, Safavid king's great grandfather, is a descendent of the holy Prophet is of great importance for having a clear idea about the Safavid government. Is Sheikh Safi al-Din among the descendants of the holy Prophet? Is his children and grandchildren’ claim that they are descendants of the holy Prophet true, especially when we consider such factors like it was the time when Ismail the 1st. became a king of Iran, a war raged between Iran and two Sunni powers (Ottoman empire in the west and Uzbek State in the east) and the repeated questioning of the idea of Safavid's Hashimi ancestry by the heads of these powers? Or, is it a political tactic to gain the support of Iranian Shiite against the attacks of these two Sunni States? Based on a scientific-historical research and historiographical records and findings, the present paper tries to address the above question.

We need to do further scientific and historical research if we want to know the different aspects of the life of Sheikh Safi al-Din Ardabili, the great grandfather of Safavid kings. There have been various and sometimes contradictory discussions and debates about his school of thought and siyadat (being one of the descendents of the Holy Prophet). These two issues led some researchers to show strange hostility towards the Sheikh and the Safavids, and some other researchers to hold him in deep respect (by considering his high status and nearness to Imams). It is particularly important to investigate whether he followed the Shiʿa or Sunni school of thought in our study of the Safavid kings, because it was they who officially recognized Twelver Shiism as the religion of Iran. The present paper tries to answer these questions providing a scientific and historical research based on evidence and findings of historiography.

Safavid Shah Ismāil, having attained the highest degree of leadership in Sufism, with the help of his followers and after long wars and struggles, established a long life and powerful government in Iran and proclaimed Shiism the official religion of Iran.  Shah Ismāil`s military forces or Qizilbashes, being mainly of tribal roots, were very faithful to Sufi`s system and beliefs. These forces were of overstatement to Shiism and considered Shah Ismāil I as the shadow of God and the son of the Prophet.  Shāh Tahmāsp I, however, was of a religious and peaceful character and paid special attention to fuqaha for strengthening Safavid kingdom. Shah`s material and spiritual supporting of fuqaha led to the legality of his kingdom on one hand and to the foundation of new system of Shiite religion on the other. Furthermore, Muhaqqiq Karaki, an outstsnding faqih from Jabal Amol proposed the problem of Shiite faqih`s discourse of authority and confirmed Safavid government as the one supporting Shiism.

Shaykh Zahid Gilani is Shaykh Safi al-Din’s spiritual guide. No Shaykh Zahid’s ancestors and nor Shaykh Safi al-Din’s ancestors were Gilani, but both of them Ancestors’ origin was Sanjan and descent of this spiritual guide and his disciple is Kurdish. Shaykh Zahid lived among the Thalishs. Since Talish have been carried a part of Gilan always, so he known as Gilani and apparently this suffix annexed to his name later. I was wander more than twenty years about this object, until after studies in libraries and arena, I concluded that Shaykh Zahid and Shaykh Safi al- Din had the same decent origin and Shaykh Zahid’s mausoleum is in Shaykhah Karan Republic of Azarbayjan.