جستجوی مقالات مرتبط با کلیدواژه « fath ali shah » در نشریات گروه « تاریخ »

IN THE FIRST SURVIVING PORTRAIT OF FATH ALI SHAH (R. 1797-1834) AS THE Qajar sovereign, painted in 1213/1797-98, just after his accession, the young shah appears with a turban-like cap decorated with a plumed jiqqa (aigrette, fig. 1). The so-called Kayanid crown, a creation of his uncle and predecessor, Aqa Muhammad Shah Qajar (1785-97), is missing. In contrast to most other royal portraits of the later years, here in this majestic work by the master painter, Mirza Baba Shirazi, the shah poses on what appears to be a platform throne covered with a carpet, though at the time there was no Qajar royal throne in existence. The absence of the crown and the throne, the most conspicuous symbols of kingly authority, made the young Fath Ali Shah a crown-and- throne-less king (bī tāj va takht), a synonym for utter powerlessness in the Persian political culture.The reason for the absence of the so-called "badges of sovereignty" (vaṣla-hă-i saltanat) in the symbol-conscious Qajar era (1785-1925)—an absence more telling than any official chronicle would care to reveal-must be sought not in the artist's taste or his royal patron's choice, but in the prevailing chaos and the struggle for political supremacy.

The provisions of the Golestan Treaty did not satisfy the Russians nor the Iranian government; Especially because of the ambiguities that existed in the border lines. In this regard, Russians invaded Iran ocassionally, until in 1241 AD. Russian forces captured Gogche. This event, in addition to the terrible news that reached the Russians about the suffering and torture of the Caucasus people, made the start of the second war between Iran and Russia inevitable. Therefore, with the consent of the politicians, the verdict of Jihad was issued by the scholars and the Iranian army under the command of Abbas Mirza started the war. The second period of wars between Iran and Russia started on 22 Dhu Hijjah 1241 and the battles lasted for almost two years until Abbas Mirza welcomed the Russian peace proposal due to the current unfavorable conditions. The place of negotiations was decided by Paskovich Dekhwarqan (Azershahr) and the leaders of the two countries attended there. In the Dehkhwaraghan negotiation assembly, Paskovich made the peace agreement conditional on handing over the states of Yerevan, Nakhchivan, Mako, Talesh and Mughan, as well as the payment of 20 crores Ashrafis from Iran, but the Dehkhwaraghan negotiations failed due to Iran's non-agreement. With the mediation of the British ambassador Macdonald, it was decided to start the peace talks again, this time in Turkmanchai village. At the end of the long negotiations, a compensation amount of 10 crores equivalent to 5 million Tomans was determined, which should be given to the Russians before signing the treaty. Hence, after going through various stages, a part of the reconciliation money arrived and the parties signed the peace treaty between the two countries on the 5th of Sha'ban 1243/21st February 1828 in Turkmanchai village. Moreover, in order to interpret some articles of the Turkmencha Treaty, several other treaties were also added to it.

The role and status of the Pashalik of Baghdad and the Baban Emirate in Iran-Ottoman relations has been mostly neglected. The Ottoman government established the Pashalik of Baghdad sometime after the Treaty of Zuhab (1049 AH/1639 AD). Baban Emirate had relative independence in the Kurdish regions of northern Iraq. For 214 years, from the Treaty of Zuhab to the Second Treaty of Erzurum (1263 AH/1847 AD), Iranian government faced three centers of power: İstanbul, Baghdad and Baban. During these two centuries, the western territory of Iran was exposed to various threats. In the present research, based on Iranian and Ottoman sources, and using the data-mining method and analytical-critical approach, the role and status of the Pashalik of Baghdad and the Baban Emirate in Iran-Ottoman relations has been elaborated. The findings of the research show that when Sultan Mahmud II came to power, a series of reforms began in the Ottoman government, which gradually led to the revival and increase of the influence and power of the Ottoman central government over its eastern provinces. By changing the power structure in Baghdad, the ground was paved for dismantling of Baban's Emirate. With Baghdad's victory over Baban, Iranian-Ottoman relations entered a new phase.

The relationship between religion and politics was affected by relatively unstable political conditions during reign of Fath-Ali Shah Qajar (1212-1250 A.H.). In early years of his rule, there was relative stability, and similar to previous centuries, religion played a traditional role in social developments. Beginning of prolonged wars with Russia and border tensions with Ottomans prompted ulama to revise religious teachings and principles according to the mentioned circumstances and accordingly arranged their relations with the government. The resumption of political stability after the war changed the link between religion and politics once again. The question is how was the relationship between religious leaders and the government considering stable conditions before and after and during it? At the beginning of Fath-Ali Shah’s reign and the first stage of stability, interaction between religion and politics followed a peaceful course and the ulama mostly acted as religious leaders, whereas after the threat posed to realm of religion after war, they adopted a converging policy with the government. After the return of stability, a divergent process followed, and reactions toward government were of critical, protest or indifferent type. Taking a descriptive-analytical method based on resources of this period, our research seeks to answer the above question. In addition to convergences and divergences, the most important outcome of relationship between religion and government during the reign of Fath-Ali Shah was that ulama laid t foundations of theocracy two centuries later by reinforcing the institution of power in the hands of a competent (jame ol-sharayet) faqih.

During the Qajar period, power was the focus of court iconographic paintings. One of the official subjects of court paintings to show the power of Shah Qajar is military paintings which have valuable information as a historical document. This type of painting was commissioned by the court during the reigns of Fath Ali Shah and Nasser al-Din Shah Qajar. In military paintings during the reigns of Fath Ali Shah and Nasser al-Din Shah, the king and crown prince are seen on military visits to war scenes. This type of military paintings is one of the official subjects of the court and has a historical reality in the first Qajar period due to the Iran-Russia wars. Considering the importance of military paintings in the Qajar period as a military and visual document of this period, the purpose of this study is to study military paintings and their characteristics and their similarities and differences. The method of the present research is qualitative and the method of collecting information is documentary-library and deals with the hypothetical analysis of the research. The results of the research indicate that this type of painting is a kind of formal painting and court iconography that has been used as a historical document to record events in the first period and to show power in the second period. The presence of the Crown Prince in the military images of both periods emphasizes the legitimacy of the second person of the monarchy.

Qajar kings were of Shi'ite religion and tried to stay loyal to the Shi'ite. Therefore, Shi'ite ulemas were reacting to Qajar kings’ socio-political changes. In fact, Shi'ite ulemas function regarding Qajar period events was due to their jurisprudence thoughts. Consequently, in this study Kashif al – Ghatta’s jurisprudence thought and political function regarding Fath Ali Shah Qajar was taken into consideration to clarify that to what extent Shi'ite Qajar kings sovereignty was legitimate? Findings of the research indicate that Kashif al – Ghatta has accepted Qajar king legitimacy due to political considerations and time necessity. Therefore, his thought, like that of the previous ulemas, is viewed as to legitimize the fair king actions, and Kashif al – Ghatta was interfering in political affairs intending to establish an Islamic government. The result of this thought caused adjustment of Kashif al – Ghatta’s jurisprudence consideration and personal tendencies and acceptance of the legitimacy of Qajar kings and Fath Ali Shah.

After Fatimah al-Ma’sûmah’s death in Qum, the city transformed into an important pilgrimage destination and a Shia center in Iran. After Shiism was established as state religion in Iran by Shah Ismail I, this city and its shrine came under the spotlight more than ever to the extent that after Shah Abbas I, all Safavid Shahs chose this shrine as their burial place. This choice, apart from the political attention the city received, caused many valuable monuments and architectural works to be added to the existing treasures of the shrine. This process also continued in the Qajar period and because of the proximity of Tehran, as the capital of Iran, to this city, two Qajar shahs, Fath-Ali Shah and Muhammad Shah, and many princes and courtiers chose the shrine as their burial place. Also existing the tombs of Safavid kings in Ma’sumah’s shrine can be one of the factors that the two Qajar shahs chose there for their burial place. Because studying and identifying the tombs of influential historical figures are among important historical debates, the present paper attempts to identify and investigate the mausoleums of Qajar Shahs in Qum relying on and using invaluable historical sources and comparing them with field observations. The study has employed field and library research, comparison and analysis of existing sources, especially first hand sources. In this historical study, after collecting the necessary data, they are organized, analyzed and finally conclusions are drawn.

The Safavid fall, following by the Afghan ascendancy was the beginning of Shii Ulamas migration to Atabat. With the beginning of Nadir Shah Rule, whose legitimacy was provided not by Shiism but by sword force, and Karim Khan who consider it is enough to have a tribal legitimacy, caused the Shii Ulamas situation to be be declined more and more. In the meantime )from the Safavid fall to the Zand period( many of them migrated to Atabat. But gradually and as the Qajars came to power some of the Ulamas returned to Iran. The paper is going to answer the question that what reasons paved the way for Ulamas immigration from Atabat to Iran in the early Qajar period and the immigration cause what results in the mentioned period. For the purpose, the author has done the research by referring to historical and religious sources and new researches and by using the analytical- descriptive method. The paper findings show that the several reasons such the victory of the Usouli school over the Akhbaris, the establishment of the Shii school) Hauzeh ( following by the social and religious responsibility sense of the Ulmas, the Qajar need for acquiring religious lejitimacy fron the Ulama and other reasons such as the Wahabis invasion of Atabat and endemic diseases in that area were the reasons of Ulamas immigration to Iran in the early Qajar period. In addition, the immigration caused the results such as establishment of the Usouli jurisdiction against the Akhbari school, Sufism, Shaykhism and the Ulamas coaperation with the Qajar government in the Russian and Iran wars.

There was no change in Iran's policy toward Georgia, when Fath Ali Shah (1212-1250 A.H/1798-1834 A.D) assumed the throne. Fath Ali Shah tried to follow Aqa Mohammad Khan's policy in keeping Georgia under Iranian domination. At First, he wrote to the Georgian king, Gorgin Khan (Georgi XII), asking him to renounce his pact [Georgievsk Treaty of 1783] with Russia, accept Iranian citizenship and remain on the throne [as a vassal of Iran]. Otherwise, he had to expect another invasion of his land [similar to that of Aqa Mohammad Khan in 1795]. Meanwhile, since Russia continued its efforts to take over the Caucasus and especially Georgia by sending troops to the region and spreading fear among the various khanates, Fath Ali Shah, in order to prevent the Russian encroachments, sent a number of letters to the khans and local governors of Georgia, Sheki, and Shirvan encouraging them to keep their historic ties with Iran to prevent Russia from taking over the Caucasus. Fath Ali Shah was not successful in preventing the separation of Georgia from Iran, despite all his efforts. Russia took advantage of Georgia's demands for autonomy from Iran at the end of the First Russo-Iranian War and managed to detach Georgia by the Treaty of Gulistan and made it part of the Russian Empire. This paper seeks to analyze the relations of Fath Ali Shah Qajar with the princes and emirs of Georgia through implementing a descriptive-analytical and documentary methods and using Persian and Russian documents. It tries to show Fath Ali Shah's and his governor's efforts, including Abbas Mirza, to have diplomatic relations with the rulers of the region in order to preserve the sovereignty of Iran in the Caucasus.

Iran was put exposed on the politics and intervention of the European countries on the eve of the nineteenth century, when Iranian politicians were not enough primed to face such a situation because of the undeveloped state of the country along with their own ignorance. The first round of Russo-Persian Wars was one of the most important instances of the involvement of Europeans in Iran, which ended with the imposition of the Treaty of Gulistan with the mediation of the UK ambassador to Iran, Sir Gore Ouseley. This study tried to analyze the role of Sir Gore Ouseley in the events leading to the end of the first period of the Russo-Persian Wars especially the aforementioned treaty. The results indicate that Sir Gore Ouseley acted as a mediator in the negotiations between Iran and Russia since 1227 AH /1812. However, he had an important role in defeating Abbas Mirza's forces in Aslanduz, with his tendency toward Russia and his removal of British officers from the Iranian troops. Promising the reclaim of the Iranian lands by the Russian emperor, and using other promises and threats, he also forced other people to accept the unequal conditions of peace with Russia.

Legitimacy is the change of naked power into the authority accepted by individuals in a society. Resources of legitimacy in each society can be defined as justified regarding culture and traditions dominating that society. In the history of Iran, mostly the military force determined the victorious side enjoying the right to govern, after the establishment of its government, each dynasty tried to legitimate its government by resorting to historical traditions. Agha Mohammad Khan Qajar, as the founder of the Qajar Government in Iran, did not find much chance to legitimate Qajar; therefore, after taking the throne, Fath-Ali Shah tried to legitimate his government by utilizing current traditions in the Islamic Era. Accordingly, the present study seeks to investigate legitimizing efforts of Fath-Ali Shah Qajar based on criteria such as relative and natural privileges, utilizing royal traditions in Iran, and religious legitimacy through using a descriptive-analytical method and employing library research.

The Qajar period is one of the most important sections of art in Iran. The explicit effects of West art culminated in the age which the painting were also affected. In the Qajar period painting consciously inspired by the art of the Safavid period. In this period, traditional art retracted versus the various effects of western art that was received superficially, and affected the same and contradictory effort for returning to court traditions and following the Western achievements. The result of these efforts, no serious, true and independent return to the traditional format and no complete receipt of western academic achievements, but its expression came superficially eclectic at artwork and Its result is nothing but the gradual loss of Iranian method and copying the works of the masters of the Renaissance at the Iranian painters, and creating fusion styles especially in the era of Naseri. The present study aims to investigate the process of influence of Western styles in the Iranian painting from the beginning of Qajar period (1210 A.H / 1795 A.D.) to the end of Naser al-Din Shah rule (1313 A.H / 1895 A.D.) and consequently the approach of Qajar kings and court painters by the descriptive-analytical method and based on recent research and scrutinize and analyze it.

Late 18th and early 19th centuries are one of the most important eras in the history of Iran and the world. Most of the world including Iran were under the effects of European colonialism and subject to their politics. Napoleon’s conquest, specifically in Egypt (1798), threatened Britain and its colony in India. When invasions from eastern frontiers of Iran for example by Zaman Shah reached to India, Iran as a neighbor found a crucial position in British colonialism policy. Meanwhile Russian expansionism was another treat for British India. It was in this context that Mirza Mahdi Ali Khan, EIC’s agent and Iranian distinguished politician, played a prominent role which has not been considered adequately. Present article investigates his role and his delegation to Fath Ali Shah’s court.

Nematallaheyyeh doctrine in Qajar period created some actions and reactions between the two powerful streams of jurdical and monarchy. Study of the ups and downs of the triple process is one of the significant issues in the social history of the Qajar era. In the present study، three streams mentioned interactions with each other، with regard to the doctrine Nematallahyeh what caused of stagnate and despite this condition، how could survive? The investigator tries to survey it. The findings indicate that three factor have had the largest role in the downturn. Negligence of the Sufi elder relation with judiciary doctrine، Presence of sect of Shiite scholars opposed to Sufism at the apex of the religious affairs and the shah accompanied by opposed clerics versus Nematallahyyeh Sufism، On the other hand، the leadership of Shiite clerics at the top of the mentioned sect was the reason for their continued existence.

During the reign of Fath Ali Shah, the cities of Herat, Kandahar and Kabul due to their adjacency with India were simultaneously considered as important cities by Shah of Qaiar and British, French and Russian governments. There were also attempts made by the Qajar kings to regain dominance over the regions. The problem of Khorasan Khan’s riot and misuse of the rulers of Dorrani from the present disturbed conditions were the main causes of their rebellion against the central government of Iran and their aggression to other areas of Khorasan. Such problems compelled Fath Ali Shah and the rulers of Khorasan to make constant military expeditions to Heart. At the same time, England and East India Company’s fear of the attacks of Zamanshah and his successors to India made England send ambassadors to Iran for establishing diplomatic relations with Qajar estate and also for provoking Fath Ali Shah to follow an aggressive policy towards Dorrani rulers.
The present research, through using a descriptive-analytical approach, attempts to investigate the reasons for which Fath Ali Shah, contrary to the Safavid and Naderi Shahs, did not succeed at imposing power over these regions and the rulers of these areas were not submitted to him either. The findings of this research reveal that important internal and external factors like unstable, disturbed conditions of Khorasan, independent policies of those rulers, not taking advantage of Khorasan rulers from available conditions in confronting Dorranians, India’s vital importance for England and East India Company contemporary with kingdom of Fath Ali Shah and finally, England’s dual policy in provoking Qajar estate and rulers of Dorrani against each other were among important obstacles in realization of this affair.

After the vicissitudinous relations between Iran and Ottoman during the Safavid and Afshar dynasties, such relations continued even during the Qajar dynasty. Meanwhile, the factors affecting the relations between the two countries, from the beginning of the formation of the Safavid government to the extinction of Qajar, were more or less the same: 1. the importance of holy shrines. 2. Pilgrims and 3. Kurds who have been referred to, in some texts, as frontier nomads are the three most important factors. In the areas of modern Iraq where Kurds inhabit, Babanemirate was located and at the beginning of the Qajar dynasty, Abd al-Rahman Pasha governed there. For about three decades, he ruled over one of the most significant regions between the two countries, as an Ottoman emir, but with an Iran-oriented approach. During his kingdom, he came as a refugee to Iran several times and was supported by Fath Ali Shah to get back to power again. Correspondences between authoritative Iranian and Ottoman statesmen in order to support him, campaigns and fights for and against him, and the actions done in Iran in respect of him all emphasize his important status and reputation in Iran. Abd al-Rahman Pasha`s interest in, from one side, and Iran`s supportive activities towards him, from the other side, are of critical importance because of several reasons: he ruled over some parts of Ottoman territory and Baban as a frontier region, he used to pay tax to Iran for a short period of time and his interest in Iran was considered ungracious and unforgivable to Ottomans. For all these reasons, the relations between the two countries (obedience and disobedience of the Pasha of Baban) are valuable issues.