جستجوی مقالات مرتبط با کلیدواژه « Ismail I » در نشریات گروه « تاریخ »

Ismail Rain's historiographical structure is based on a methodological basis and has significant components. Weakness of causal approaches in analyzing historical developments, overcoming the political approach and the existence of a kind of vacuum in his historiography towards social and cultural issues, highlighting a tendency towards international relations in his historiography, prominent role of documents with Relying on a type of disclosure-oriented behavior, overcoming the descriptive approach to deep analytical methods,The acquisition of a narrative of contemporary history based on colonial relations and some other components can be considered as the main principles governing the methodology of Ismail Raine's historiography. In addition to the methodological aspects, Ismail Raine's historiography is significantly related to the role of Britain in the contemporary history of Iran, so that it can be considered as British-centered historiography.In this study, two issues will be examined in relation to the historiography of Ismail Ryan. The first is the methodological foundations of his historiography, and the second is the centralism of England and its reflection and place in Ismail Raine's account of contemporary history. Therefore, an attempt is made to consider these two aspects of his historiography through the analytical method and content measurement of Ismail Rain's works.

One of the important issues of the Safavid era is the religious policy of Shah Isma'il II(984-985).Ismail II's approach to the Shia religion has led to consider him Sunni by many scholars.The present study criticizes the hypothesis that based Ismail II's religious policy on his true belief in Sunni religion and Suggests another theories, Like the Psychological problems of Isma'il II due to long years of bondage, the weak position of the Shiite scholars and Qizilbashs by Ismail II,and Ismail II's international policies, about the cause of Ismail II's religious policy and his approach to Shiism.These factors,each with their own share, caused Ismail II to adopt a religious policy that was inconsistent with the realities of Safavid era government and society.The issue of this research is to study Shah Iamail II`s approach to Shia religion. The aim of this research is to state the bases and reasons of Ismail II`s approach to Shia and unveiling less seen aspects of his religious policy. The research method is descriptive-analytic and use of library studies.

In the early 10th/16th century, with the formation of the Shiite-Safavid government, political equations in Western Asia collapsed. The religious difference between the Safavids and the Ottomans, dissatisfaction of the Ottoman government's with the formation of a strong government in the east of its territory, the religious propaganda of the Safavids in the Ottoman territory, the Ottoman claims to the dominance of the Islamic world, and the political disagreements between the two states, inevitably led to a confrontation between the Ottomans and the Safavids. During the years 907-1003 AH / 1501-1594, the policy of the Ottoman government against the Safavids was supporting of the Sufi orders who were in line with the Ottomans and a direct military confrontation with the Safavids. The Ottoman Sultans and the Ulamas noticed the danger that threatened their place by safavids and confronted this threat. The Ottoman state during the reign of Sultan Bayezid II, wrote several letters to the Shah Ismail, requesting the suspension of religious propaganda in the Ottoman territory, and then supporting the Sufi orders who were not in line with the Safavids. At the time of Sultan Salim I, along with the support of the Sufi orders who were in line with the Ottomans, and using the Ottoman Ulamas’ Fatwas, direct military confrontation with the Safavids was also on the agenda. Thus, Sultan Selim managed to eliminate the crisis that threatened his kingdom. Sultan Salim's policy against the Safavids continued during his successors.

In the late years of Nasser Al-Din Shah's reign Mirza Hassan established a school with a new style in Yerevan and three years later in Tabriz Known as Roshdieh. In this school, education was based on the new approaches following phonetic principles New schools spread rapidly across Iran and replaced traditional Maktabs gradually Simultaneously a reform movement appeared in Russian Muslim regions later known as Jadidism One of the principles of this movement was the educational reform in Moslem schools. Ismail Gaspirali Established the first school of this kind in Crimea in 1884. The new schools spread in other Muslim areas in Russia and replaced the traditional Maktabs. The present article tries to compare and contrast the educational reforms carried out by Mirza Hassan Roshdieh in Iran and Ismail Gaspirali in Russia.

In the reign of Shāh Ismā‘īl I, the position-holder Wakīl-i Nafs-i Nafīs-i Humāyūn would serve as the regent (nāyib al-salṭana). After six months that this position was held by one of the elites who was a Qizilbash Turk, Shāh Ismā‘īl handed it over to a non-Turk and continued the same procedure to the end of his life. The present article is mainly intended to study the social origin of the wakīl (representative, deputy) position in this period, the socio-political function of the councilors, the challenges and difficulties faced by them, and explanation of the similarities and differences among the councilors of this era,

Eskandar Sheikhi, a follower of Ghavamodin Marashi also known as Great Mir, and the last surviving member of Voshtasoph Chalavi family, joined Teymor in attacking Khorasan and Iraq. When Ghavami Marashi’s seyyids were defeated, he was appointed by Teymor to rule in Mazandaran. When Eskandar Sheikhi rebelled against Teymor, Afrasiabians had him killed by Seyyed Hadi Kia to prevent Teymor’s attack to Mazandaran. In return, they are given the government of Chelavie. Some members loyal to Eskandar Sheikhi spent some times in amountaneous region near Chelav. When Ismail I took power they ebelled against him and killed Rey’s governor. Theyy even made am iron cage, which they claim had been built to put Ismail I into. Upon hearing this, Ismail I attacked them and kiiled them. The present article tries to describe how Esta Castle was conquered and how innocent people were killed. This shows inconsistencies of Ismail I’s conduct with Shiites.