جستجوی مقالات مرتبط با کلیدواژه "khorāsān" در نشریات گروه "تاریخ"

This article begins by discussing the history of the Turks in the Khorasan region, followed by explaining the prominent Turkic groups in the erea. Finally, the names of the various historical Turk-Turkmen tribes in the Khorasan are explained.

Among civilization researchers, the emergence of states in all historical periods has been regarded as one of the significant manifestations of civilizations. Naturally, the actions of their founders in the method of establishment and subsequently governance can reflect the quantity and quality of the civilizational life of society during that historical period and within the domain of that state. This research poses the question of what criteria can assess the claim that the Tahirid state during the era of Tahir and his son Abdullah (205-230 AH) in Khorasan, due to its unique establishment, distinctive governance style, and numerous efforts to maintain these characteristics and advantages, has increased the quantity and quality of Khorasanian society. Through a descriptive-analytical method, this study concluded that the formulation of a governance charter by Tahir, the founder of this dynasty, and the adherence of his son Abdullah to its implementation, provided evidence of a distinct establishment compared to other states in the Islamic world. This charter explicitly detailed justice-oriented principles in its content, leading to widespread justice during Abdullah's reign in all known dimensions of governance. This created a suitable scale and measure. Given the real connection between justice-oriented principles and civilizational vision, as well as justice spreading and civilizational action, one can assert the superior civilizational quantity and quality of Khorasanian society during this period. This claim is evidenced by the establishment of public security, an efficient government through meritocracy, and the flourishing of development by constructing and improving the infrastructure for economic growth.

The power of the Tahirids in Khorasan, Baghdad and their harmonious relations with the Abbasid caliphate caused Muhammad ibn Tahir to receive control of the Khorasan government from the caliph after the battle of Deir al-Aqul. During the two decades, the Tahirid struggled to revive their government in Khorasan, but they did not have enough military power. With the arrival of Hossein ibn Tahir in Nishapur, it became clear that Khojastani only used the name of Tahirid to gain legitimacy and not only did not join the forces of Tahirid, but even defeated them in several battles. The weakening of Hussain ibn Tahir caused Muhammad ibn Tahir to accept Rafi bin Harthama’s governing. Rafi ruled on behalf of the Tahirid in Khorasan for several years, but with the change of the Caliph's approach, he dropped the name of Muhammad ibn Tahir from the sermon. The present study, with a descriptive and analytical approach, seeks to find an answer to this question: What measures did the Tahirid take to restore their power in Khorasan? The findings of the present research show that the legitimacy of the Tahirid and the context of their relationship with the Abbasid caliphs caused the extension of their rule in Khorasan, however, the inefficiency of the members of the Tahirid, the power and independence-seeking nature of the influential forces in Khorasan, and their lack of union around Hussein ibn Taher, besides the caliph's expedient policy with the Saffarid, which led to the approval of Amr, caused the failure of the Tahirid in reviving their rule in Khorasan.

Due to the dominance of the important trade routes, the Samanids paid special attention to trade. As a commercial commodity, slaves were one of the sources of income for the Samanids. Samani government both imported slaves and allowed slave traders to import slaves in return for taxes. These slaves were exported from the Samanid territory to other regions of the Islamic world, especially Baghdad, the center of the Abbasid Caliphate. The Abbasid caliphate and the Samanid government used imported slaves, especially Turkish slaves, in military affairs, and these slaves had great power in the caliphate and Samanid system. Research data indicate that the slave trade flourished in this period and the Samanids supported it. The main question of the current research is, what was the extent of the role of the Samanids in the slave trade? The findings of the research indicate that the slave trade flourished in this period and the Samanids supported it, they monopolized this trade, supervised the import and export of slaves, imposed taxes and customs duties on them, and gained a lot of income in this way. In addition, the main core of the Samani army was formed by the military forces of Turkish slaves. Based on ancient sources and historical researches and using descriptive-analytical method in this research it has been trried to study the slave trades during the Samanid period.

The era of Seljuq rule over the Iranian plateau is an important part of the past of this land. The Seljuk Turkomans entered Iran with a tribal structure, and the heads of the Turkoman tribes each had their own independent power and territory and were subject to the citizenship of the Great Khan in emergency situations. Seljuk Sultan Tughrel was the first Seljuk leader who wanted to concentrate power in the hands of the Sultan. Gradually. The heads of the Turkmen tribes and military commanders, who were not interested in losing their freedom and authority in front of this form of government, therefore became one of the main opponents of increasing the power of the Sultan and concentrating power in his court. Until the death of Seljuk Sultan Malik Shah, the proponents of power concentration dominated the situationr. Arslan Arghun was one of the sons of Sultan Malek Shah who, after his death, raised a rebellion in Khorasan to achieve his goals. The main problem that the current research is looking for an answer to with a descriptive-analytical method and approach based on the main sources and coins related to the era of Arslan Arghun is to find out what purpose Arslan Arghun was pursuing from the rebellion against Burkiarq. ? The findings of the present research show that Arslan Arghun did not seek to take over the throne, but his goal was to divide the territory of the Great Seljuks and obtain an independent territory for himself.

Rivers affect the climate of the region, soil type and water resources of the surrounding lands. Oxus, which is a long and full river, has effects in its area. According to what is stated in the historical and geographical sources, in the Oxus basin, the state of Khorezm basically depends on it for its existence. The two states of Khorasan and Transoxania are also dependent on it in terms of agriculture and animal husbandry.
In addition, based on the plans, methods and products of agriculture, animal husbandry, the type of livelihood and the way of life of the people in these lands were affected by it. This research, with a descriptive-analytical method, seeks to investigate the effects of Oxus on agriculture and animal husbandry in its neighboring lands, from the arrival of Islam to the fall of the Ilkhanate.

Great Khorasan, as one of the important regions of the Islamic world and Iran, experienced two different periods during the period of Timur Gourkani and his son Shahrukh. Timur relying on Alus Joghtaei’s support of the military commanders made extensive conquests in West Asia. Following these conquests, the cities of Khorasan, like most of the conquered places, faced with murder, looting and destruction. After Timur’s death and Shahrukh’s accession, prosperity returned to Khorasan and these areas came out from under the pressure of the Timurid period. This research aims to analyze Timur and Shahrokha’s actions in Khorasan with descriptive analytical method and using library sources. The findings indicate that Timur, considering his own interests and attachment to his capital, Samarkand, tried to use the economic resources and human and cultural capacities of the conquered regions, especially Khorasan, for the prosperity of Mavara- al- Nahr. Timur's discriminating view of Khorasan caused chaos in this province and repeated the calamities that the Mongols brought upon this region. On the other hand, Shahrukh made a significant effort to develop Khorasan due to his attachment to it, reliance on Iranian bureaucrats, and adherence to Islamic laws..

In the second half of the 3rd century of Hijri, Khorasan was the battlefield of warring military forces for more than two decades. By overthrowing the Taherian, the Saffarian sought to consolidate their rule over Khorasan, and after the fall, the Taherian were trying to revive their government based on the acceptability and legitimacy of the Abbasi caliphate charter and using former military personnel. Due to the lack of legitimacy, the military commanders sought refuge with the Tahirian and read a sermon in the name of Muhammad bin Tahir. The conflict between these forces resulted in the political and military instability of Khorasan. The Abbasi caliphate, based on its legitimizing power, granted the charter or disapproved of the antagonists based on their interests and interests. This approach of the caliph was one of the factors affecting the lack of definite superiority of one of the parties and numerous campaigns, which caused the military instability of Khorasan in this historical period. The present article, written with a descriptive-analytical approach and based on first-hand historical sources, aims to answer the question of what role the policies of the Abbasid Caliphate played in the military conflicts of Khorasan in the second half of the third century. The findings of the research show that the necessity and expediency was the main motivation of the Abbasid caliphate in adopting a policy against the political and military events of Khorasan, and this was the approach of the influential authors along the military disturbances of Khorasan in the second half of the third century AH.

Following the conquests of the first caliphs and the introduction of Islam to the plateau of Iran, the footprints of all Islamic religions, including Shiism, can be seen throughout Iran, including Great Khorasan; But from the middle of the second century of Hijri onwards, Shiism gained a better position in Khorasan. The upcoming research aims to answer the question of how Shiism went to the eastern regions of Khorasan (especially the Hazarejat region) and spread there, and what was the contribution of each of the political, cultural and geographical components in this event? Distance from the center of the caliphate, dissatisfaction with the rulers, Sufi tendencies and the existence of numerous tombs provided the grounds for the emergence and expansion of Shiism throughout Greater Khorasan. In this article, the most important factors of the emergence and spread of Shiism and its long-term political, social and cultural effects in East Khorasan have been investigated. The research method is historical and descriptive-analytical. One of the achievements of this research is to express the course of transformation and development of Shia Sufi beliefs in the Middle Ages and its transformation into Imami Shia beliefs until the threshold of the Safavid era.

The Islamic town of Jizd, covering an area of approximately 45.5 hectares, is located 12 kilometers away from the city of Rushtkhār. According to resources and texts from the Islamic era, the town was of great importance during 5th-8th centuries A.H./ 11th-14th centuries A.D., until it was eventually abandoned as a result of earthquake.Information about the town of Jizd is scarce. Therefore, the town was systematically studied in the summer of A.S. 1400/ A.D. 2021, given its significance during the Islamic Middle Ages. The study aims at introducing and classifying the pottery obtained from this area, as well as answering the following questions: Which types of Islamic pottery are identifiable in the town of Jizd? And to which time period are the clay findings dated? The study employs a descriptive-analytical approach and is based on data gathered from library and field studies. The results indicate that clay findings form this site can be classified in two main groups: glazed and unglazed. Comparative studies on the clay finding prove that the history of habitation in the area dates back to 4th century A.H. / 10th century A.D. Considering the presence of Celadon pottery, pseudo-Celadon pottery, and a few pieces resembling Kūbāchī indigo blue, it seems that the area was inhabited limitedly up until around  9th-10th centuries A.H./15th-16th centuries A.D.

The scholars and elders of each religion are very important to their followers. The position of Imam Reza (as) and his grateful tomb have always been popular throughout the history of the people, including Muslim geographers. Also, various groups of people have always tried to maintain their religious sites. The collection of buildings and places of honor Aliben- Mussi -al- Reza (AS) is considered to be very beautiful artwork. Because in each of its parts there is a work of art. The appearance of verandahs, porches and flower beds is designed specially by architects and engineers and is made with special designs and numerous architectural, tiling, mirroring, gilding, painting, carving, calligraphy and inscriptions in the courtyard Nourani Imam Reza (AS) and his mausoleum are a reminder of the various artistic manifestations of Iran's different period from the third century AH that fascinated the wonder and beauty of the art as well as the travelers and geographers.
The present article tries to identify the viewpoints of tourists and geographers about Imam Reza (AS) with a historical, analytical and descriptive approach. In this research, first, Imam Reza (as) enters Maraw and his martyrdom and then goes to the viewpoint of travelers and geographers about their tomb. By studying the historical and analytical sources of available resources, it seems that the appearance of porches, porches and flower beds, specially designed by architects and engineers, is made with special designs,

The mill is an example of one of the first human endeavors to harness natural forces to perform mechanical work and the ancestor of a long line of machines. Water has been the driving force of the mill. In arid and semi-arid lands such as Iran, it made people think about the provision and use of water resources to meet the needs of the society, and the result was the construction of innovative structures. This would not have been possible except with sufficient knowledge of the geographical context and environmental capabilities. The main economic activity of ancient Iran was based on agriculture and mills are one of the structures related to this economy. The need to pay attention to traditional mills is important because we know that there are few remnants of them left and a major part of this technical and management history that was associated with local experiences and diverse architecture are now being destroyed and forgotten. The basis of this research was provided by identifying eight mills in Jovein and Jughatay plains in the northwestern part of Khorasan Razavi province, during archaeological studies in 1399.Studying the evidence left by these mills, which belonged to the Qajar period, could answer questions about how these structures are located, water management and guidance, as well as how the mills function. Therefore, in addition to field surveys and on-site documentation, an attempt was made to extract and analyze the physical evidence left over from these engineering structures using remote sensing methods. In this regard, in addition to field research, other studies with a similar subject were reviewed and finally the findings were processed and analyzed by comparative study. The result of this research was the existence of a common approach in the construction of mills that supplied their driving force from river and surface runoff.

Beyond the central deserts of Iran, Sistān and Khorāsān formed the eastern states of the Sasanian Empire, which were considered rich and economically prosperous states at the time. On the other hand, although the neighborhood with the eastern nomadic tribes the dangers it posed to their inhabitants but had given them a strategic aspect. Besides, it affected the events of these states extremely. Hence, the Economic, Political, and social situation studies of this region, particularly in the last half-century of the Sasanian dynasty, which finally ended in the downfall of their dynasty, can be considered important. The present study intends to find out the effects that the Economic, Political, and social situation of the Sasanian eastern states had on the fall and conquest there by the Muslim Arabs based on library resources using a descriptive-analytical research method. The research findings suggested that the invasion of nomads and forced migrations to the eastern Sasanian states caused diversity in the demographic composition; there. This factor, along with their lack of political and economic dependence on the central government, doubled the incentive for achieving power among local rulers; Eventually, they caused the fall of the Sasanian dynasty.

Following the conquests of the first caliphs and the introduction of Islam to the plateau of Iran, the footprints of all Islamic religions, including Shiism, can be seen throughout Iran, including Great Khorasan; But from the middle of the second century of Hijri onwards, Shiism gained a better position in Khorasan. The upcoming research aims to answer the question of how Shiism went to the eastern regions of Khorasan (especially the Hazarejat region) and spread there, and what was the contribution of each of the political, cultural and geographical components in this event? Distance from the center of the caliphate, dissatisfaction with the rulers, Sufi tendencies and the existence of numerous tombs provided the grounds for the emergence and expansion of Shiism throughout Greater Khorasan. In this article, the most important factors of the emergence and spread of Shiism and its long-term political, social and cultural effects in East Khorasan have been investigated. The research method is historical and descriptive-analytical. One of the achievements of this research is to express the course of transformation and development of Shia Sufi beliefs in the Middle Ages and its transformation into Imami Shia beliefs until the threshold of the Safavid era.

At the time of the invasion of Iran by the Arabs, the Dari Persian language flourished in the Greater Khorasan region. During the first two decades of the Arab invasion, Dari Persian, which was the Sasanian court language, expanded geographically due to the displacement of populations from the Ctesiphon and Fars regions and the flight of the king and large court families to the eastern regions, especially Khorasan. A major unanswered question concerns how the Persian language spread in Khorasan in relation to the process of population movement of Iranians from the west and south to the eastern regions of the collapsed Sasanian polity. In this study, by examining the transition period from the Sasanian to the beginning of the Islamic era, especially regarding fire temples that lasted until the early centuries of the Islamic era, we conclude that with the statistical fluctuation of the number of sites in these periods, it seems that Iranians were under attack. Early hardships in front of the swordsmen with the courtiers from the southern regions of Iran, especially Fars and their imperial center, Ctesiphon, went to the land of Ādur-Burzēn-Mihr, i.e., Khorasan. These immigrants adopted two methods of settlement: first, in the villages, and second, by moving through an area as nomads. This population was able to survive with this system that was formed at the end of the Sasanian period. One of the compromises that supported the endurance of this system was the protection of Persian culture and language in Khorasan, where much progress was made.

The Old city of Esfarayen is located in the north east of Iran and the south west of the modern city of Esfarayen. In the Qajar period, this city was cited as the "city of Belghays". According to archaeological evidence and written sources, Esfarayen was influenced by economic and culture of Nishapur and deemed as one of the major centres for the production of domestic herbivores (sheep, goat and cattle) that provided Nishapur with animal products. This paper attempts to gain a better understanding of subsistence economy of Esfarayen by evaluating the faunal remains of this city and studying written sources focusing on the Islamic period. The paper also aims to identify the exploited animals in Esfarayen and the role of livestock and stockbreeding in such aspects of the local society as diet, farming, trade, and transportation. As regards few Archaeozoological astudies have been done on animal remains, especially, in Islamic period.Due to the importance of agriculture and animal husbandry in Esfarayen, the faunal remains of two seasons of excavation (1389/2010-1391/2012)were studied in the Archaeometery Laboratory of the University of Tehran. The assemblage belonged to the first centuries of the Islamic period (S1), Samanid-Qaznavid (DJ121,DK121), Seljukid-Ilkhanid (BW-BX116), and Timurid period (H1-H5). Nearly 1005 pieces of animal bones were found in these excavations, and this article presents the results of archaeozoological studies on the collection. The bulk of the animal bones was recovered in the S1 trench. The vast majority of the animal remains, in all periods, belonged to caprines (sheep/goat) followed by the cattle. The other identified animals in Shahr e Belqeys were identified, such as horse, donkey and dromedary. Wild taxa including gazelle, red deer and carnivores. The presence of various traces related to human modification (cut marks and burning) shows that all these animals had a role in different areas of the economy of this town.

Relatively speaking, the policy and approach of the Naqshbandi Tariqat is derived from the Tariqat of Abdul Khaliq Ghajdwani (died 575AH). But the origin of this sect is attributed to Bahauddin Muhammad Naqshband Bukhari (717-719 A.H.), which was established and expanded in the Khorasan region and beyond. During the Timurid period, his successors were given the position of peshvai. However, the peak of prosperity and spread of the Naqshbandi Tariqat happened in the second half of the 9th century AH under the leadership of Khwaja Ubaidullah Ahrar (died895AH) who had a close relationship with Sultan Abu Said. Naqshbandiyeh was influenced by the cultural and political conditions of the Timurid period in Mawra al-Nahr(Transoxiana)and Khorasan. Investigation and research showed that 1: The Naqshbandi sect had an impact on the religious and religious orientation of the ruling body in Mawra al-Nahr(Transoxiana) and Khorasan, which was the center of power of the Timurids, and the prosperity of the Naqshbandi sect in Mawra al-Nahr(Transoxiana) and Khorasan was the result of a direct relationship with the system of social values and its religious principles. Tariqah was with the cultural and political structure of Timurid period society.2: the weakening of the Naqshbandi Tariqat in Mawra al-Nahr (Transoxiana)and Khorasan after the fall of the Timurids was due to the change in political and cultural conditions in the region of Naqshbandi and Khorasan, and this caused the influence of the sheikhs of the Naqshbandi Tariqa and its ability to influence the society to be greatly reduced. The method of this research, like historical research, is based on the description and analysis of library resource data, which uses Foucault's theory of genealogy in historical analysis.