جستجوی مقالات مرتبط با کلیدواژه "shah ismail" در نشریات گروه "تاریخ"

Hossein Kia Chalavi is one of the prominent claimants and opponents of Shah Ismail and the Safavid Qazalbash. He can be considered the most powerful Iranian opponent after Agh Quvinlu against the rise of Safavid rule. Eventually, he was able to openly enter the power struggle in the last conflicts of Agh Quvinlu and used various opportunities to expand his political and military power and control to expand his territory. However, these conflicts and power struggles have not been properly assessed. This article tries to evaluate and analyze these issues and answer the question why Shah Ismail and Qazalbash behaved decisively and with indescribable hatred and violence towards him and the inhabitants of his territory. The importance of the issue becomes clear when we know that the Safavid historians have passed the war of Chalavi and Qizilbash with vagueness and generalities, and contemporary researchers have rarely mentioned this prominent claimant in the discussion of the formation of the Safavid government. According to the primary sources and their investigations, this article concludes that Hossein Kia Chalavi is one of the prominent and perhaps the only politicalreligious claimants of the Safavid dynasty, whose rule was severely complicated by Shah Ismail. Safavid historians tried to downplay this claim of the government and erase their name and memory from the memories.

The Safavid government used the high potential of religious- active ideas in order to achieve power a and the Safavid shahs by making Shiizm into state religion and suppressing other religions and sects, tried to make advantage of Shiizm as an instrument to unify their followers and to distinguish them from others in order to legitimize their war against other religious rivals in order to expand their authority. In this way, the Safavids with their own religious fanaticism launched on wide violence and fought against every thought which was different with state school. But it seems that instability of belief of some of the Murid (disciple) of Safavid government and their attempts to show their protest and disagreement against the policies of the Safavid government and also weakens of Sufi movement resulted by harsh suppression were among reasons of creating these divergent sects in this period. Having used descriptive- analyzing method, the paper is trying to survey these reasons and some of the sects branched from Sufism and Ghalis.

With the coming to power of the Safavids, great political, cultural and social changes took place in Iran. With these changes, the role of religious officials was of special importance and importance, without which Iran would not achieve the necessary unity and cohesion. With the formation of Safavidism, there were few scholars in Iran who could explain and interpret Shiite teachings to the people. To respond to this need, top scholars from Jabal Amel, Syria and Bahrain migrated to Iran. This transfer is one of the most important issues in the field of influence in the history of Iran, the effects of which must be carefully considered. Mohaghegh Karki immigrant scholars had a special prestige and importance.The central question of the present study is what were the goals and functions of religious positions and the hypothesis of the research is that religious positions showed an important role in the political and social dimension. Reveal it secretly.

The Safavid period is undoubtedly one of the most important periods in the history of Iran in terms of foreign relations. Shah Ismail, the founder of the Safavid dynasty, bordered on the Mamluk government following the suppression of the sectarian monarchs and the remnants of the Aq Quyunlus in western Iran. It was a large but declining state based in Egypt, the Levant, and the Hejaz, whose rule was threatened first by the Portuguese and then by the Ottomans and Safavids. Safavid relations with the Mamluks due to Shah Ismail's territorial expansion in the Levant, were at first hostile and accompanied by border clashes, then due to the hostility of the Ottoman government to them, their relations have improved and changed. This research, using a descriptive-analytical method and using library data, seeks to answer the question of how and for what reason Shah Ismail Safavid had relations with the Mamluks? The findings showed that King Ismail's relations with the Mamluks had been in two stages for fourteen years. Their relations began at first hostile, but with the rise of Sultan Salim to power in the Ottoman Empire and his aggressive approach to them, their relations became friendly and led to a military alliance between the two sides.

The effect of propagation of Shi’ism by Shah Ismail Safavi the first is so extensive that is currently observed in the cultural and social domain of Iran. One of the significant issues for those studying Safavid era is achieving cognition toward the motives of young founder of this dynasty for the formalization and the propagation of Shi’ism. This insight supports us towards achieving a correct illustration of the intellectual foundation of Safavid government and the reasons of their actions in the domain of culture and religion. In this research, it is endeavored to criticize the viewpoints related to the propagation of Shi’ism by Shah Ismail due to the motivations such as seeking power, storing riches, claiming divinity, subrogation, nationalism and racism, dealing with Othmani government, or being influenced by Qezelbash extremist ideas. Later, the results indicate that his inner faith, a strong and pure belief in Shi’ism away from any policy making, is considered the main factor to propagate Shi’ism; although, this purity does not mean the rightness of all his beliefs.

Geographical and political position of Khoy, one of the most ancient and eventful cities in the northwest of Iran, has brought this city to be considered important by the kings and local rulers. Moreover, on account of having suitable climate and fertile soil, Khoy has been appropriate for constructing governmental and private gardens, including Shah Ismail Safavid Royal Garden and its nearby places, documents of which have been cited in the historical sources. The research method was based on the collection of documents, maps and historical resources and their correspondence with the findings of field and library studies. In the first stage, the location of Khoy in historical times from Safavid period to present day is restored based on existing maps. Then architectural features and the recovery of different parts of Royal Garden and its nearby spaces including Maydan-e-Shahi (King’s Square) and Shams Tabrizi Minarets were noted. The core of this study focuses on correspondence between features of these spaces with documents, maps and historical resources, including Metraqchi’s miniature, Francesco Romano’s travelogue, Pascal Cost’s drawing map and extraction of new findings. It has been attempted to determine the plans and the positions of Royal Garden Buildings, Maydan-e-Shahi and tomb of Shams Tabrizi in the current city through graphical reconstruction and corresponding with existing maps. In addition, according to James Morier’s report and painting, and Field and Library Studies, architectural features of Shams Tabrizi Minaret and osteology of the skulls used in it were examined and the way of planting the skulls and biometric features were determined. These findings corrected some existing historical reports. Overall findings of this study provide a clear image of the relocation of Khoy in the last 500 years, position of Royal Garden, architecture of Safavid governmental palace and features of Shams Tabrizi Minarets in early Safavid period.

 The formation of the Safavid state in 907 AH is a turning point in the history of Shiism and a new chapter in the relationship of Shiite scholars with Safavid kings. The present article tries to explore the relations of Shiite scholars with Safavid kings by emphasizing the period of Shah Ismail and Shah Tahmasb Safavid (982-907 AH). The results of the research indicate that the relations of Shiite scholars with Safavid kings in the period under discussion had different aspects from thought to action and had both negative and positive approaches. In connection with this issue, emphasizing the need to establish a government during the absence, theoretical justification for the establishment of the Safavid government, justifying the legitimacy of Shiite governments, especially Safavids, the need to hold Friday prayers, giving gifts to Safavid kings positive approaches and the absence of Friday prayers during the absence, Paying gifts to Safavid kingsAnd the non-holding of Friday prayers in the evening of absence and also the lack of need for political positions to be accepted by the ulema have been the most important negative approaches in the relations of some other Shiite ulema with the Safavid kings in the period in question.And the non-holding of Friday prayers in the evening of absence and also the lack of need for political positions to be accepted by the ulema have been the most important negative approaches in the relations of some other Shiite ulema with the Safavid kings in the period in question.

Mokrian area has played an important role in the history of the West of Iran, with its ancient and historic works, from prehistoric times. Mokri Emirate was established in the Aq Qoyonglu period by Saifuddin Mokri in the northwest of Iran. With the advent of the Safavid government, the policy of divergence of the Emirate Mokri in its interaction with that state began from the time of Sarem Big as the second ruler of this emirate, which was the contemporary of Shah Isma'il I Safavi. This article seeks to investigate the reasons and political relationships between the Emirate Mokri and the Safavid government during the time of Shah Isma'il I, which has so far not done an independent study on the character of Sarem Beg Mokri and his relations with the Safavid regime. The findings of the research show that during the attacks of Shah Isma'il I, Mokrian was primarily due to the development of the political realm of Shah Isma'il in the Azerbaijani region and, secondly, to the effect of his religious policy, which also somehow justifies the same policy integrating and eliminating local governments in Iran, the political relations of Emirate Mokri with the Safavid government were formed. Sarem Beg, to protect his political and governing realms, grew up against the Safavid Shah, and ultimately turned towards the Ottoman state.

Undoubtedly Imami Shiism recognition with the first victory of Shah Ismail Safavi (905-930 A-H) was stable and effective event of the day in Iran future which provided causes of many changes and transformations, especially in the arena of foreign policy. In other words, the revival of the Iranian national identity, formalize Shiite religion involved the Safavids in the borders with neighbor Sunni countries. Meanwhile and despite similarities in the religious, commercial, cultural of Iran and Ottoman, the advent of Shah Ismail and his religious policy, coupled with the deteriorating relations and intense battles between the two countries. These conditions, especially religious difference and heterogeny were followed wave of immigration, particularly immigration scholars of Ottoman to Iran for acquire knowledge and then return to their homeland and migration of scientists of Iran to Ottomans. As a result, drop in intellectual-Science activities occurred in the first half of the Safavid and consequently somewhat science and literature flourished in the Ottoman Empire. The present study aims to investigate and analyze intellectual relations of Iran and the Ottoman affected of First Shah Ismail’s religious policy by the descriptive-analytical method and based on primary sources and new research

Our knowledge about safavids period hasn’t been enough and historical source of safavids are mostly distorted because of political domination of this dynasty. One of this distortion was about shah Ismail who was hidden six years in Gilan province. Ismail education was unclear during this period. Some historical source of safavids pretended that Ismail had teacher in the lahjan city his name was Shams-al-din gilani. The problem is that the primary source of education of Shah Ismail Safavids do anything at this point. But based a recent of safavids source and contemporary researchers Shames al din was Ismails teacher therefore, this article attempt discuss in this matter whether it is correct or incorrect.

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.