جستجوی مقالات مرتبط با کلیدواژه « timurids » در نشریات گروه « تاریخ »

In December 798 AH/1395 AD, a caravan was sent to China by the Timurid government. Among them, Ghiyas al-Din Naqash was in charge of writing down what he saw during his travels and to compile a travelogue. After entering the territory of China, in the travelogue he refers to the cities and places in Farsi names. The travelogue has sometimes chosen a name based on the Chinese names, sometimes considering a sign or symbol of the city, and sometimes based on the natural atmosphere of the destination. In this paper, it has been tried to use field study, desk study and online satellite images to specify the route and the names of the destinations and cities of the travelogue and match them with their current names in the current geography of China. Of course, there are some missing parts in the travelogue, and it has been tried to explore the possible routes of this travel.

Due to their descent from Prophet Muhammad, Sayyids have been highly respected by the public since the advent of Islam and have enjoyed a special status. The fall of the Abbasid Caliphate and the Mongol rule created an atmosphere of religious free thinking across the Islamic world, allowing sects, Sufi orders and intellectual currents to freely propagate their ideas. Sayyids also benefited from this freedom, and some prominent families got the chance to enter politics and establish small, local governments like Mar'ashis. Apart from the states founded by Sayyids, Timur and his successors had great respect for Sayyids, appointing them to high positions in the administrative structure of the Timurid state. Owing to their social status and noble lineage, Sayyids played a mediatory role between the ruling elite as superordinates and the masses as subordinates. This mediatory function and their mutual respect by superordinates and subordinates allowed them to be socially and politically active, and serve as the sole refuge of the public in times of crisis like wars. Therefore, this study aims to investigate the role of Sayyids in the Timurid era as an intermediary group between the ruling and ruled classes. The research question is how Sayyids functioned as mediators between the ruling class and commoners under Timurid rule,

Study ruling families’ rise of power after the decline of the central powers shows the historical process of passing from centralized Iranian governments to local governments. Unfortunately, theoretical studies related to family history have not yet begun in Iran, so that the emergence and decline of ruling families can be examined in detail. This article studies and analyzes fall of the Gavrudian in Gavrudi region near Hamedan and Kurdistan and in particular Gavrudian's policy towards the three governments of kara kouynlu, Timurid, and Ak kouynlu. The main problem of the Gavrudians who ruled during the 9th century that they could adjust their interests to the three governments’ different and fluid interests. Thus, the fluidity of central governments’ interests led to the Gavrudians’ reaction fluidity and complexity. They could not establish a strong and stable power against the central governments’ centralist policies. The rapid changes forced them to adopt immediate and opportunistic policies. Therefore they became confused. In addition, intra-family rivalries and the performance of rival families reduced their power.

According to the understanding and recognition of the society, dreams have used words and concepts that are consistent with people's beliefs. Dreams, as a medium for recounting the knowledge of a certain period, have considerable credibility, which is related to the immediate position of the dreamer and his cultural environment. In other words, visions in their form and content are a reflection and effect of the cultural environment in which they were produced and used as a means of education, education and even controversy. Therefore, dreams are one of the tools to know the spirit, belief and culture of Iranians. This research, using a descriptive-analytical method, investigates the themes of dreams in the religious books of the Timurid period (771-913 AH) in order to gain more knowledge about the intellectual life of Iran in the Timurid period. . The results of this study showed that dreams were very important in the lives of religious classes and had different uses for them. In other words, crediting the dream has provided the basis for its multiple exploitation. In fact, dreams are a suitable platform for cultivating virtue, gaining social status, persuading people, predicting the future, resolving intellectual and religious differences, solving unknowns, facilitating decision-making in various matters, including following and being guided by a teacher, salvation, good ending, etc. Is.

Throughout history, Sistan has had its ups and downs in the field of livelihood, economic and agricultural activities as a "cereal warehouses". In this article, researchers will "investigate the relationship between Mongol and Timurids invasion with the spread of insecurity in Sistan", using the library tools and historical-analytical research methods. The findings of the research based on the security theory of Copenhagen school show that types of insecurities by the Mongols and Timurids expressed in the five following dimensions, threatened and destroyed five dimensions of security: 1. Political insecurity: deportation of local rulers, appointment of incompetent people in charge of affairs, lack of life and job security, and destruction of all political lifes in the defeated cities2. Military insecurity by invaders: suppression of local governments and the destruction of military resources in devastated cities, creation of a human shield by prisoners, the forced conscription and determining the right of fodder for the troops passage 3. Environmental insecurity: destruction of the ecosystem, mass slaughter, genocide and burning of animals and plants, and destruction of dams by the Timurids4. Social Insecurity: forced Migration of human resources, prevalence of lies, usury, moral corruption, appointment of incompetent people in important matters of society, valuating the rabble and dunkey keepers5. Economic insecurity: destruction of farms, destruction of irrigation system, determination of taxes, slavery of citizens, confiscation of property and expansion of usury and usury taking by the Mongols and TimuridsVocabulary: Insecurity, Mongols and Timurids, Sistan, Copenhagen Theory.

During the Timurid period (771–913 Lunar Hijri), Shiite teachings became more widely spread as a basis for the Safavids' recognition of Shiism in the next century. The Timurids' inclination towards Sufism, which is the doctrine of tolerance of their beliefs, has had a great impact on this approach, while the existence of Shiite poets has increased the growth of this phenomenon. The role of Shiite and Sunni poets in the emergence and spread of Shiite beliefs is the question of this historical research. Findings based on statistical analysis and analysis of poems of several Shiite and Sunni poets in the Timurid period identified that in this period, Shiite poets, by composing Poetical works full of Shiite beliefs, praise, and care of the Twelve Imams, observed politeness and tolerance towards Sunni beliefs and Sunni poets by composing many poems in praise of twelve imams and the minimal praise of three caliphs, having an influential role in the emergence and consolidation of Shiite beliefs and the spread of that religion. It seems that the writing of correct poetry by the Shiite elders was considered a sign of grace and lack of work in this regard, a sign of the poet's lack of skill, and it resulted in the general lack of popularity of the poems.

During the Timurid period (771–913 Lunar Hijri), Shiite teachings became more widely spread as a basis for the Safavids' recognition of Shiism in the next century. The Timurids' inclination towards Sufism, which is the doctrine of tolerance of their beliefs, has had a great impact on this approach, while the existence of Shiite poets has increased the growth of this phenomenon. The role of Shiite and Sunni poets in the emergence and spread of Shiite beliefs is the question of this historical research. Findings based on statistical analysis and analysis of poems of several Shiite and Sunni poets in the Timurid period identified that in this period, Shiite poets, by composing Poetical works full of Shiite beliefs, praise, and care of the Twelve Imams, observed politeness and tolerance towards Sunni beliefs and Sunni poets by composing many poems in praise of twelve imams and the minimal praise of three caliphs, having an influential role in the emergence and consolidation of Shiite beliefs and the spread of that religion. It seems that the writing of correct poetry by the Shiite elders was considered a sign of grace and lack of work in this regard, a sign of the poet's lack of skill, and it resulted in the general lack of popularity of the poems.

“Siorghal” was a type of land assignment in the Timurid era, which was given in hereditary by the sultan or the ruler in exchange for military services to relatives, dependents and loyal army commanders, and then to state officials, clerics, etc. Due to having some privileges at the beginning of the Timurid era, the Siorghamishis (owners of Siorghals) quickly became a superior political power compared to their rivals, in such a way that Shahrukh, the second Timurid sultan, made changes in the way of handing over and the privileges of Siorghals.   The main question of the current article is: why Siorghal was given to different classes but in smaller sizes since Shahrukh's era? The results of this research show that the tribal ties dominating the political structure of the Timurid government at the beginning caused Timur to give Siorghal mainly to the military-tribal elite during his world expansion. However, Shahrukh's reign was a period of transition from a tribal structure to an urban structure, so it was necessary to make changes in the political and economic structure. As a result, until the end of Timurid era, on the one hand, the amount of Siorghal lands of military commanders was reduced, and on the other hand, a wide range of religious, administrative, and artist classes were placed in the ranks Siorghamishis by granting lands, albeit with a smaller area.  In this article, the descriptive-analytical research method has been used by arranging the research data in the form of statistical tables.

The era of Shahrukh (1409-1446) witnessed peaceful relations with the neighbors, including India. Thus he began to expand relations with the local governments of South India. In this regard, Abd al-Razzaq Samarkandi was sent to Calicut and Vijayanagar through Hormuz in the Persian Gulf. Due to the extensive influence of King Hormuz in the Persian Gulf and the many problems that faced Ab al-Razzaq both during his journey and during his stay in the two aforementioned destinations, it is necessary to investigate his embassy to better understand the process and results of Shahrukh's foreign policy. The present study seeks to answer the question, "What was the purpose of the embassy of Abd al-Razzaq Samarkandi and what was the reaction of King Hormuz to it?" The method of this research is historical with a descriptive-analytical approach, and a library method was used in data collection.This study shows that the embassy of Abd al-Razzaq Samarkandi, contrary to the religious and preaching appearance, was more of a political and economic nature and was done with the aim of opening the doors of direct trade relations and increasing the influence of the Timurid government in South India; But since the kings of Hormuz traditionally had the monopoly of trade between southern India and Iran, they considered this embassy as a threat to their interests and tried to thwart it. In this way, the objectives of the Timurid government were not fulfilled from this embassy due to the extensive disruption of the king of Hormuz.

Coinage and monetary system during the decline of Ilkhanids and Timurids dynasties shows the continuity of Iranian bureaucracy with Turkish-Mongolian culture and tradition. Some components of this monetary system such as monetary units, titles, phrases and inscriptions have continued but some of them have changed and transformed. The present writing analyzes the signs of continuity and transformation of coinage system by a historical method based on a analytic-descriptive approach and using historical resources and available coins in museums and available pictures and catalogues and tries to answer the following question: given the analysis and comparison of the coins in these periods, how was the process of continuity and transformation and what changes were done in this system by actions of Sultans and kings? The research findings indicate that the coinage system in local governments of Togha Timur and Sarbedaran in eastern territory of Iran were continued based on gold, silver and copper; handwriting, character, titles, rites and names of four Ilkhanids caliphs were inserted like Sunni decoration. Except Ali Moayyed period in which most of writings, inscriptions and phrases of coins such as Oljaito coins were coined with Shiite decoration, using the names of 12 Imams and religious verses are considered as important characteristics of the coins in Ali Moayyed period. In coin system of Timurids, monetary units such as Dinar, Toman, Derham and Miri were continued as Ilkhanids period but monetary units such as Shahrokhi were common with different criteria. In case of using Turkish language with Persian and Arabic languages, some pictures and phrases were changed on the coins.

Although the Timurid period is one of the most important periods in the history of Iran, it has been less studied. One of the neglected fields of research of this period is the study of the status and role of Timurid women. The book The Women of Timurid Dynasty is a book that deals with this topic and is therefore praiseworthy. The present review is organized in two parts: firstly, an overview of the book chapters and secondly general imperfections of the book which includes: incorrect way of using sources and references, overcoming of feminist view and contradiction, lack of attention to details, lack of definitive analysis and obvious comments and Incorrect historical claims.

Timur invasion resulted in land degradation, destruction of irrigation networks, increase in barren lands, and a relative stagnation in the agricultural situation. But after the establishment of the government, the Timurid made reforms to compensate for the destruction and to take measures for the welfare of the farmers. In the present study, an attempt has been made to use the descriptive-analytical method and relying on the data available in the sources, to consider the extent to which the situation of farmers has been affected by the political developments of the Timurid rulers? The findings show that the Timurid sultans took steps in support of the peasants, who have always been the most important suppliers of food and government revenue, but these measures were either insufficient or conditions for the rulers was going on that caused them to ignore all the rules and orders issued in order to stay in power for a few more mornings. In fact, the administration of justice for farmers was only relevant when the situation was calm and the rulers were in power, but as soon as the situation in the country became critical, the Timurid rulers forgot all the issued laws and orders and collected taxes Unorthodox practices and hardships made life difficult for farmers. One of the consequences of these heavy and incalculable taxes was the revolt, flight and migration of farmers, and the decline of agriculture in this period is evidence of the poor situation of farmers.

Kamal al-Din Abdul Razzaq Samarkandi (816-887 AH) is one of the historians of the Timurid era who, by examining his most important historical work called Informed Al-Saadin and the Bahrain Assembly, can be seen that he has entered the field of identity approaches based on Iranian and Islamic traditions. Accordingly, the present research seeks to answer the question: How are the Mongolian traditions, cultural, cultural and historical identity of Iranian society and its impact on postpatriarchal political legitimacy reflected in the thought of Kamaluddin Abdul Razzaq Samarkandi? The results of the research conducted with a descriptiveanalytical approach indicate that: tribal traditions such as the Timurids' union with the Mongol Berlas tribe, the racial duality of courtiers, the continuity and continuity of Iranian identity from antiquity to the Timurids, the connection of Iranian culture with Islamic identity. Paying special attention to the continuity of Sharia and Tariqat, paying attention to the principles of Iranshahri and its components such as Farhaizadi, the connection of religion and politics and justice and the judiciary are the most important ideas of Samarkand in identifying Iranian identity in the Timurid era. It has been their rule.

Timurids extolled urban life and were diligent regarding making flourishing cities and reviving diverse facets of urban life. Cities were of a significant social function, and different social groups and classes were active within them. Therefore, Timurid's role turns into an essential issue in the social life of the city. The present study tries to answer this query: "How was a city's social life within the Timurids realm, and what factors played a role in forming them?" The current study's intended hypothesis is that the Timurids and some of social groups and classes besides social relationships made it possible to bring societal dynamism to the important cities within their realm. The study aims to historically analyze the city's societal life in the Timurids realm. Hence, it is tried to examine the Timurids' viewpoint regarding the city and urban life, introduce the most influential social groups and classes effective on the societal life of a city, and point out people's societal relationships. The study results suggest that the Timurids were influential in reviving the social life of cities. The important cities located in their realm bloomed and became essential loci of population, and different kinds of economic and cultural activities and societal relations developed within them. As a result, these cities achieved much social dynamism.

In the second half of the ninth century AH, Iranian society left behind a period of political instability. The tribal and primitive mentality, at this time, dominated the politic structure and was changing its conditions constantly. Governments and rulers of this time, under the influence of the widespread crisis of succession and for numerous rivals, engaged in a nonstop struggle for power. Based on the kilometric method, this article intends to statistically study the instability of Iranian governments in the second half of the ninth century.
Statistical analysis shows that the governments of this time are in a state of instability in indicators such as life amount, average reign of rulers, death method and average of life. Regarding to the life of the government, the two Turkoman dynasties, the Qaraquyunlu and the Aqquyunlu, ruled for 63 and 36 years, respectively, which are low numbers for a government. In terms of the average monarchy, the average of the 8 Timurid rulers in the second half of the ninth century was 7 years, and the average reign of the rulers of Aghquyunlu was 4 years. In terms of the manner of death, it should be said that more than half of the rulers of these governments have been killed. Of the eight Timurid rulers in the second half of the ninth century, four were killed, three of the four Qaraquyunlu rulers, and six of the eight Aghquyunlu rulers were killed in civil struggles. In a correlated relationship with these characteristics, the average life of the rulers of these states, was also low.

Tolerance policy of Timurid statesmen, Shi’it bond with Sufism flow and the effosrt of Shi’ites, especially after the fall of the Abbasid caliphate provided a ground for the Shi’ite religion to grow in the Timurid era (913-771 AH) in various dimensions. This point affects other components of Iranian identity, including art and architecture, and the causes gradual development of Shi’it approaches in Iranian art and architecture from this time omward (Some use the term "Shiite art"). Increasing the use of Shiite ornaments in buildings such as Imam Zadegan, the shrine of the Eighth Imam (Pbuh), important Iranian mosques and other monuments in the 9th century, confirms this point. In this regard, the definition and formation of this art in general, and the relationship of architecture and the Shi’ite religion in the Timurid era in particular is the main question of the present article. The research is done by the use of descriptive-analytical method, field study, and referring to library resources.

Since the succeeding of the Timurid showing a grave interest at urbanism, many cities, such as Shiraz, Yazd, Samarqand, and Harat flourished wide-spreadly. Hence, investigation upon civil engineering and urbanism finds inevitable significance over this paper. Attempting to investigate upon the crucial and influential factors contributing to urbanism in the era, the present paper seeks to present a portrait of civil context and urbanism and account for the fact that how the perspectives and attitudes of the great figures of the age contributed to the development of this phenomenon. The type of this study is historical, and the method of the paper is analytical-descriptive. The provided data has been collected documentarily, drawn from libraries in a bibliographic method. The results show that governors' interest at urbanism as well as developmental ambition of the elites and patricians' attention of the age all contributed to prosperity of this era.

The era of Sultan Husayn Bayqara is recognized as the period of prosperity of public utility activities. While the onset of these activities dates back to the Timurid Empire (1370-1507), they were considerably expanded in Khorasan during the Bayqara administration and due to the approaches of his special minister, Amir Ali Shir Nava'i. This descriptive and analytical research was conducted to assess the scope and impact of public utility activities of Sultan and Nava’i using historical contents of that time. According to the results, these measures were considerably taken by Sultan and his court, especially his minister, based on the policies of the Shah and his court. These issues involved most areas, including religion, education and welfare. In this respect, Sultan and his court members dedicated efforts to taking these measures in line with earning a high-level and political-social status sometimes based on pure intensions, dissatisfaction with general inequality, acquiring internal satisfaction, and in some cases, fame-seeking.

Iranians, who have had a significant impact on Indian culture in all fields, also had a great influence on the Indian music school. Majors such as Amir Khusrow Dehlavi and the emigration of prominent Iranian musicians to India formed the mix of Indian and Iranian music. Most of these musicians went to India during the Safavid period and the Khorasan region. The main factors behind the promotion and development of Persian music in India were the interest and support of the Gurkani kings and Iranian musicians. This study aimed to investigate the role and influence of Iranian music on Indian music, using historical research methods, collecting information and raw materials from library sources and research books and analyzing them through descriptive-analytical methods.

Tārikh-i Khayrāt and Aṣaḥḥ al-tawārikh by Muhammad ibn Fazlullah Musavi are less well-known general histories from the ninth century AH/ the fifteenth century AD. The purpose of this essay is to introduce the above-mentioned works and discussing representation of the early history of Islam in Tārikh-i Khayrāt and Aṣahh al-tawārikh. Although Musavi's works are not much significant in terms of historiographical data and literary value, the reflection of his approach as a believer in the religio-political legitimacy of Alī ibn Abī Ṭālib and his descendants and also the influence of Sufi doctrine on Musavi’s narrative of the history of early Islam represents the context of religious thought in Timurid Khorasan. Moreover, the marginal annotations and revisions on the manuscripts of Tārikh-i Khayrāt and Aṣaḥḥ al-tawārikh, which have been made in the following centuries, could be the readers' different perusal of the text and reflecting the transformation of Shiite identity boundaries in Persia during the fifteenth to the twentieth centuries.