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

The Ottoman attacks on the eastern borders of the Islamic empire required sufficient justification and persuasion of both local public opinion and other Muslims. The Ottoman rulers claimed that, by attacking the East, they were restoring the Islamic caliphate, countering Safavid-sponsored Shi'ism, and aiding their Sunni co-religionists in the region, particularly those in Iran. The repeated presence of Ottoman troops in the predominantly Sunni city of Dargazin supports the hypothesis that its inhabitants were allied with the Ottomans. This hypothesis is based on the fact that Dargazin is one of the few Sunni areas in central Iran where residents continued to express dissatisfaction with the new government installed after the fall of the Safavid dynasty. The attacks by Ottoman Sultan Suleiman in 940 and 941 CE, the subsequent presence of Ottoman ambassadors, and the final Ottoman assaults on Dargazin toward the end of Safavid rule further underscore the significance of this issue, as these actions were aimed at gaining the support of the Sunni population. Consequently, this research aims to analyze and examine the importance of Dargazin and its Sunni inhabitants in the attacks and events between Iran and the Ottomans during the Safavid period. The research follows a descriptive-analytical approach and relies on library sources. The findings indicate that the people of this region supported the Ottomans during limited periods, particularly in their resistance against the Safavids. Reports from sources regarding the killing and plundering of the Dargazin population by Ottoman troops, along with the Dargazin people's inclination to support the Qoyunlu and the Afghans at the end of Safavid rule, serve as evidence of the continued lack of cooperation between the Dargazin population and the Ottomans.

The Tâheriyân of Yemen ruled over vast parts of Yemen during the 9th and 10th centuries AH. During their reign. the Banu Tahir dynasty played an unparalleled role in the culture and civilization of Yemen by supporting science and knowledge, art and architecture. Through prudent policies and the support of local tribes, the Tâheriyân were able to bring Yemen to a state of relative peace and unity. However, during one period of their rule, the Tâheriyân faced a multitude of internal and external problems that ultimately led to the collapse of their government. The main question of this article is how and why the Tâheriyân rule in Yemen was overthrown in the 10th century AH. It appears that a combination of internal and external factors played a crucial role in the overthrow of this government. This research was conducted using a descriptive-analytical method and by using library and documentary historical sources, and It shows that in addition to the internal conflicts of the Tahir family, external factors such as the presence of the Zaydis, Ottoman interventions with the support of the Circassians, and the colonial goals of the Portuguese were among the factors that led to the overthrow of the Tâheriyân rule in Yemen.

The Caucasus region has been a special importance to Iran throughout history, and when the central government of Iran was weak, the first part that separated from Iran was the Caucasus region, and during the strong rule of central Iran, the first part that was annexed to Iran was the Caucasus region. The successors of Peter the Great wanted the north of Iran and the Ottomans wanted the west of Iran and over the years they have tried to infiltrate this region. During the Afghan occupation of Iran, the Ottomans occupied Azerbaijan and made the Russian Empire envy. Nader Shah (king of Iran) came to the Caucasus region in 1725-1726 AD and realized the political-military goals of Russia and the Ottomans, who had seized parts of the region by force. Nader was able to defeat the Ottoman forces and capture the Karabakh region. The reasons for the instability in dominating of the central government of Iran in this region have been partly related to the policies of the Iranian rulers and partly to the territorial expansion of the neighbors of this region throughout history. In this article, we will examine Nader Shah's policies in this region with an analytical and descriptive method. Findings show that Nader Shah's policy weakened the ties of the Karabakh region with the Iranian government and the tendency of the Khans to join the powerful governments.

During the reign of Murad III, the Ottoman government attacked Iran in 986 AH / 1578 AD due to the weakness of the Safavids.  The consequence of their invasion after 12 years of war was the separation of a much of the western part of the country, including Tabriz. During the First Istanbul Treaty, Tabriz and a considerable portion of Azerbaijan formally joined the Ottoman state. The Ottomans tried to permanently annex the occupied areas  to their territory.
by building or repairing the forts in the first step, and appointing "Beyglerbeyg", "Qazi" and "Daftardar" for these areas in the second step. Shah Abbas I’s rise to power led to a complete change in political equations between the two states; accordingly, the course of events led to  reclaiming of the lost areas through a series of military operations.
The developments in Tabriz and Azerbaijan during their occupation are completely unknown to IraniansBecause neither Safavid historians nor later Iranian scholars not paid attention to them. Therefore, the main approach of this article is to clarify the behavior of the Ottomans towards the people of the occupied areas and, in turn, the behavior of the people towards Ottoman agents. This research has been prepared based on the documents of the Ottoman Empire, in particular, "Daftarhaye Muhimme". In the present study, in a descriptive-analytical manner, using Ottoman-Iranian sources, a brief explanation of this ambiguous point in the country's history has been given.

Idris Bitlisi was one of the Bureaucrats of the Aq Quyunlu’s curt who took refuge in the Ottoman Empire and in the court of Sultan Bayezid II after the Safavid rule came to power. He held important government official in the Ottoman Empire and left literary, historical, religious and even medical Books. One of the last ecclesiastical works was "Qanoon-e-Shahanshahi" in the ethics and customs of the Sultan, which he wrote for Sultan Selim. The "Qanoon-e-Shahanshahi" presented the requirements and functions of the Kingdom institution in Iran in the form of Gods gift and drew a favorable model of the Persian kings of justice and religion for the Ottoman sultan. The purpose of this article is to analyze the political thought of Idris Bitlisi and the influence of the tradition of writing Andarznameh with a focus on the Iranian Governmental model on the "Qanoon-e- Shahanshahi". Therefore, the present article is organized with an analytical approach and using the content analysis method based on these questions, from what ideas and sources Idris Bitlisi was influenced and how he proposed the model of Iranian Government in the "Qanoon-e-Shahanshahi". Findings show that Bitlisi has compiled the "Qanoon-e-Shahanshahi" in the context of the works of political ethics, but in terms of content and political thought by using the Andarznameh of predecessors such as the Siasatnameh and Nasihat-al-Muluk and the adaptation of thought Their political extension extended the tradition of writing Andarznameh on the axis of the Iranian Governmental model in the Ottoman Empire.

Instability in the political relations between Iran and the Ottoman Empire has a long history and various factors have contributed to the continuation of this situation. The present article examines the role of these factors and shows that friction in political relations does not necessarily mean rupture and conflict in other areas, especially in the field of economic relations, and economic and trade relations between the two countries, despite the history of tension between them, are established continuously and strongly. have been. However, in the early period of Safavid rule, from the time of the reign of Shah Ismail to the end of the reign of Shah Tahmasb, and due to the hostility of the Iranian and Ottoman governments, economic and trade relations that were subject to the political situation, faced serious challenges. شد. Both governments tried to use their economic advantages as a tool of pressure. On the other hand, the decline of the two governments and the entry of Westerners in the equations of the Persian Gulf and the Eastern Mediterranean, in addition to reducing the political determinants of the Safavids and Ottomans in the region, seriously reduced their role and commercial power. In this research, the descriptive-analytical method of different aspects of economic relations between the two governments and its impact on political relations will be examined. The purpose of this study is to investigate the impact of economics on Iran-Ottoman relations during the years 1501 to 1562 AD.

The Ottoman Empire was one of the most stable Muslim states that ruled over the Islamic world for over six centuries and the culmination of its authority began in the time of Suleiman the Magnificent. In examining the power diagram, court women played a role in various developments as behind-the-scenes rulers in the form of the sultan's mother or a minor. Among these areas are endowments and charitable affairs. Waqf is an eternal legacy through which good deeds and public benefits continue in society. Examining the history of waqf in the Ottoman Empire without considering the role and status of women is incomplete research. Therefore, it is necessary to recognize the activity of court women as influential elements, to provide a clearer picture of the endowment system of that period. Religious tendencies and favorable economic influences of court women caused their social and religious presence in the phenomenon of waqf, especially in the period of Suleiman the Magnificent to the end of the reign of Abdul Hamid II. In this article, as a research issue, we will try to examine the extent of the influence of court women in the Ottoman endowment system according to the mentioned hypotheses. Findings indicate that the positive performance of women in the Ottoman court led to the strengthening and increasing development of the endowment system. The presented materials have been provided in a descriptive-analytical manner and by using valid scientific books and articles.

Wars are one of the most important factors in creating and changing trade routes. During the Shāh Abbās Safavid era, the war with the Ottomans, Uzbeks and Portuguese influenced the dispersal of merchants. Those wars made the trade route, from north to south of Iran, more important and merchants gather in the cities along the way. In this study, by library study and descriptive-analytical method, we seek to answer the questions such as what effect did the wars have on the dispersal of merchants in Safavid Irān? Research shows that these wars have changed trade routes and the greatest focus should be on the north-south route of the Safavid territory where the traders in accordance with this change of direction, regularly dispersed in the cities that were next to this route.

At the same time that Safavids rose to power in Persia, Russians’ and Ottomans’ attention drawn to Guilan. Ottoman sultans were interested in the region as well as in Azerbaijan. Russians too sought to usurp the monopoly of trades in the southern and western coasts of the Caspian Sea. The latter nurtured plans for developing and expanding ties with Persians in order to perpetuate their expansionism and reinforce their puissance, both political and military. Russians and Ottomans, therefore, cemented strong ties with the rulers in Guilan to take the region under their influence. Following Shah Abbas’s interest in the region ,however, Russians stopped supporting the rulers and Ottomans chose to keep their friendship with Safavids for the profit that would earn them, despite providing refuge for the Karkiya Khan. The findings suggest that notwithstanding the fact that Russians and Ottomans failed to achieve their political goals through the local rulers in the long term, they contrived, in the short term, to pave the way for the permeation of these empires in the northern and north-western Persia.

Castles were solid structures used in various ways in historical periods, depending on the circumstances. The course of the Iranian history also shows that castles have been used by residents for a variety of reasons. Extensive invasions of Iran and the need to have durable defensive structures provided the background for the construction of new buildings or the restoration of existing defenses. The Safavid era was no exception. Therefore, the construction of new castles and the restoration of old fortifications were taken seriously by Safavid government officials. Given the abundance of castles and their various uses in the Safavid era, this article seeks to examine some of the most important functions of castles. The main question of this research concerns the significance and the variety of the castles in the Safavid era. The results show that during this period castles were considered by the government as an efficient defensive tool at the borders.  In addition, castles were used as a safe place to protect valuables and keep prisoners. Furthermore, in cases of desirable security, castles were rulers' residences.

With the rise of the Safavids(907-1135 AH)and the spread of Shiism in Iran,a turbulent period of conflict with the Sunni Ottomans began(1222-1922)One of the issues that always exacerbated the hostility of the two countries was the issue of Hajj and how the Ottomans treated Iran's pilgrimage.As the land of Hejaz was under Ottoman rule and the Iranian pilgrims had to pass through their territory to go to the Hajj,they encountered many difficulties along the way and on the land of Hejaz.So that they were sometimes even forbidden from performing the Hajj.During this period, the differences between the two governments made the Hajj an arena for Shia and Sunni divisions. Both governments attempted to politically exploit this religious ritual by relying on the hajj issue.They tried to show Islam their friendship and gain legitimacy for themselves. In this descriptive-analytic study,we examine how the Iranian Hajj with emphasis on the relationship between the Safavids and the Ottomans is concerned, and whether the relationship between the two governments has influenced Iranian pilgrimage.Or was the pilgrimage to the Hajj beyond political and religious strife? The findings of this study show that the pilgrimage of Iranians in the tenth and eleventh centuries was overshadowed by the Safavid and Ottoman political relations.

Economic relationship of Safavids with the Ottoman Empire played a conciderable role in the policies of these two states after the Zohab Treaty till the Safavid fall. The basic antiquity of this relations was much more important than to look it to be seen or wiped out as ideological notes and sectional enmity. Nevertheless, at the time of the Safavid sovereignty and in regard to the hostilities between Iran and the Ottoman Empire, trade relation, as a kind of subject and dependency, became political and faced to serious challenge. Each of these governments tried to use their trade privileges as a force-lever. On the other side, with the decline of these two governments’ power and the entering of the Europeans in Persian Gulf and Middle East along with Iran and Ottoman Empire in political settling of the region, both became seriously weak in controlling the trades in the Gulf regions. Therefore, the main purpose of this essay was to investigate different aspects of the trade between these two governments and their effects on trades relationships between Iran and the Ottoman Empire on the one side, and the political confusions and trade disarrangements of region during the reign of Shah Safi till the fall of the Safavid dynasty on the other side. The research method of this article was on the basis of reviewing the historical texts, documents, and library sources.

The 10th century AH was very important for Muslim lands, including Yemen in the era of Taherian (858-945 AH), because during this time, Portugal as a colonist country, in order to have access to new maritime routes, to seize Muslim commercial centers, as well as monopoly of Indian medicine trade, was moving eastward, into Yemen. At the same time, the Ottoman Empire, which was one somehow the flagship of Islam in the world, entered Yemen to save the Muslim cities and islands of India, and regarding the important commercial and strategic position of this land, dominated it in 945 AH. The present study, using a descriptive-analytical method and referring to Arabic and Turkish resources and manuscripts, seeks to answer the question: "What were the reasons for the Ottomans to attack Yemen and what were the consequences and results of the attack?" The results of the study indicate that the Ottomans treacherously entered Yemen in order to destroy the Portuguese, as well as to secure the Islamic city of Mecca and Medina, with the deception and murder of the Muslim Sultan of Yemen, which resulted in consequences such as creating many problems for the Ottomans and also lack of public trust in them.

Extensive researches have been conducted so far on the origin, rise and decline of religious affairs in the time of Nader Shah; however there are many undiscovered aspects to historians and Islamic researchers. The raised question which will be analyzed in the present paper is: What were the religious relations between Iran and Ottomans in the time of Nader Shah?
The first hypothesis which comes to one’s mind is that Nader Shah tried to promote Ja’fari school of thought in order to expand the territory of Persia to its limits in Safavid time. Also he aspired to become the most powerful ruler in the world. A general description of the intellectual and political relations between Iran and Ottomans from the time of the grand meeting of Moghan and also religious association of Najaf will be presented and finally the peace between Nader and Ottomans will be analyzed in the present paper. It is proved that the purpose of Nader Shah in pursuing these relations was to expand Iran's territory in order to become the most powerful ruler in Islamic world. Although he did not reach all his goals, he managed to bring peace with Ottomans. The present paper has applied a descriptive – analytical approach which is a common methodology in historical studies.

The organization of the pilgrimage of the Ottoman period were always handled by the government as a political tool to put pressure on Shiites of Iran and elsewhere, especially the Safavids in Iran. However a significant role in the policy of the Ottoman-Safavid religious propaganda in the Iranian side was to propagate Shiism's not against the ottomans. During the end of the Safavids ,the kings wished the political stability and continuation of good relations among the Ottoman and the Iranian Hajj pilgrims in order to have special facilities available for them, but the Ottomans in the short period of its hostile policies were violated and did not allow the pilgrims to do their rightful duty . In this paper, the authors attempt to analyze the role of the pilgrimage in political relations in the late Safavid in Iran and the Ottoman approaches on this issue. In this paper, the authors attempt to analyze the role of the pilgrimage in political relations in the late Safavid Iran and the Ottoman Empire,s approach on this issue.

Abstract: Safavid era is a period of flourishing of fine arts in Iran. During this era, with the encouragement of the kings, many artists were working all around the country. That is why many reference books have been written during this era about calligraphy and other fields of art. “Golestan-e Honar” written by Qazi Monshi Ahmad Qomi is one of the most significant independent reference book, which contains valuable information regarding calligraphers, miniaturists and illuminators in Safavid era .This reference book offers a new perspective and contains lots of useful information about the artists in the Safavid era. “Manaqeb-e Honarvaran” is another trusty reference book that has been written a decade prior to the “Golestan-e honar” by Mostafa Ali Afandi in Ottomans territory. There are notable similarities and differences between these two books. In this paper, the researcher tries to provide a picture about the era in which these two authors used to live, by studying similarities and differences between these two books, using a descriptive analysis method.

Abstract: Qadiriyya is the first systematic dynasty of Sufi in the Muslim world that its name is derived from Abdul-Qadir Gilani (1077–1166 AD). The order is widespread among Muslims, from India to Sudan and the European frontiers of the Ottoman Empire between the eighth and twelfth - century AH. The first origin of Qadiriyya was Iraq and the historic city of “One Thousand and One” sects, i.e. Baghdad, which has survived the Mongolian conquest, and remained an influential Sunni institution. This period was the grandeur era of the Seljuk-Abbasid. The Qadiriyya was divided from Junayd School, and its followers were initially followers of Hanbali School, however, especially in Egypt and Kurdistan, a growing number of Shafii followers were added to them. The basic question of this paper is that why the Qadiriyya was rejected in, and meanwhile was welcomed in the Ottoman Empire? This Sufi order was important for Iranian governments, i.e. Safavid and Afsharid, at least for two reasons: first due to the anti-Shiism approach of this doctrine, and second, because of the strong and effective presence of Qadiriyya in the disputed areas between Iran and Ottoman governments, i.e. today’s Iraq and the Kurdish regions. Qadiriyya, with regard to the Iran and Ottoman wars, was always supportive of Ottoman and, believed that its state will last until resurrection and the end of the world. Consequently, the Iranian government’s policy towards it was rejecting, contrary to the Ottoman’s that had adopted a welcoming approach. The result of these contrary policies was that Qadiriyya was suppressed in Iran, bur spread throughout the territory of the Ottoman Empire.

In This Study, We Have Tried Economic Status Holy Shrines, Between Iran And Ottoman Review And Reflection On Political Relations Between The Two Countries Evaluated The Safavids And The Ottomans. In This Article We Talk About Three Pillars: 1. Pilgrimage Shrines (Pilgrims) 2. Endowment 3. The Burial Of The Dead. Accordingly, The Findings Suggest That In This Era Of Domination Of The Region, Especially Iraq, The Atabat Aliyat And The Pursuit Of Economic Interests, Including Important Issue For The Government Was The Safavid And Ottoman. If Iranian Pilgrims To Holy Sites In Iraq, Boom, Business Creation, Business Development, Prosperity And The Elimination Of Unemployment Was Caravanserais And Toll. The Massive Arrival Of Pilgrims This Kind Of "Invisible Exports" To Iraq, Which Could Help To Solve The Economic Problems Of The Iraqi People. The Safavid And Ottoman Sultans Endowments And Offerings And Shiite Pilgrims On The Holy Places Of The Region's Economic Importance And Economically Flourishing Area Was Added. Other Economic Income Of The Region To The Ottoman And Safavid, The Multiple Funds, For Burial Of The Dead And The High Price Of Land In The Holy Shrines.

In the early decades of the 20th century، the leaders of the mystic sects of Kurdestān، particularly the Naghshbandieh sect، took numerous measures in various places and in various domains of activity to increase their influence and socio-political power. The influence of the Naghshbandieh sect increased at the time of the constitution and after it. In the triple uprisings of SālārOldollah in Kurdestān، the Naghshbandieh sect defended him. With the rise of the First World War، the Naghshbandieh sect joined the Ottomans، entered Kurdestān with the Ottoman troops، and invited their followers to participate in Jihād (holy war) against Russia and England. Nonetheless، this sect occasionally entered into political dealings with the powers in the war. In general، the mystic sects in Kurdestān performed a large number of political and social activities in this period to increase their social and political power. However، when RezāKhān came to the throne، the Naghshbandieh sect failed in almost all its political and social efforts.

The word “Shi’ah”, which is widely known to the followers of the school of Holy Prophet’s household, has been used to convey various meanings throughout the history of Islam, but then it became a specific term. Based on a historical method, the present paper describes and analyzes the usages of the term “Shi’ah” and delves into its concepts. The research findings show that the use of the compound noun “Shi’ah of Ali” is affirmed by the Holy Prophet’s hadiths and approved and glorified by the infallible Imams (peace be upon them). Since it was used more frequently than any other compound noun for Shiah, this word was distinguished and used as a substitute for this compound noun. In addition to the doctrinal connotation of the term “Shi’ah”, it carried some general meanings in some historical periods, but as time went by, it has become a specific doctrinal term. Given this meaning, “Shi’ah” refers to all the followers of Imam Ali and his descendents, the obedience of whom is based on the belief that these Infalliable people were appointed as Imams (successors to the Holy Prophet). On the other hand, the term “Motashayye” is applied to the person who merely declares his/her love to the infallible Imams (peace be upon them).