جستجوی مقالات مرتبط با کلیدواژه « صفویان » در نشریات گروه « ادبیات و زبان ها »

The works of Safavid poets are a mirror of the social situation of this era due to their connection with the masses. This article seeks to answer the question of what problems the Safavid society was facing and how the people reacted to these issues by examining the poems of the poets of this era.

The research method in this article is descriptive-analytical and the data collection method is documentary (library).

A study of the works of historians of this era and the writings of Western tourists and most importantly the poems of Safavid thematic poets who were in charge of the court situation, indicates that due to the Safavids' long occupation to fight foreign enemies and the weakness of some young rulers and The inexperience of this dynasty in the administration of the vast territory under their rule, unfortunately, gradually spread all kinds of moral anomalies in the society of that time.

All kinds of anomalies from drugs and alcoholism to the prevalence of seasickness, theft, promiscuity and sexual perversions, had disturbed the situation of Safavid society. In the meantime, the famous poets of this era, who themselves were not immune from these harms, tried to inform the sections of the society about these matters and find a solution to get rid of these sufferings.

Shoj’atname is a work written in Turkish verse at the end of the 16th century by an Ottoman statesman, military person, and poet of the tenth century named Dal Mohammad Chelebi known as Asefi. With the invasion of the Ottomans to the Iranian territory in the Caucasus (986 AH/ 1578 AD), Asefi served as scribe at the Ottoman commander–in-chief of the army, Lala Mostafa Pasha. During the Ottoman-Iranian war which lasted from 986 to 993 AH, he was captured by Qizilbash troops and taken to Ardabil, Qazvin and Isfahan. After taking about six months of captivity in Isfahan, he escaped from the city and went to the Persian Gulf coast and then left for Basra and then joined to the forces of Osman Pasha who were preparing for attacking on Tabriz in 1585 AD/ 993 AH. After the end of the battle and return to Istanbul, Asefi wrote a chronicle describing the battles of the Safavids and the Ottomans in the Caucasus and Tabriz called Shoj’atname. He tried to create a work in the style of Ferdowsi’s Shahnameh. The book is of great importance in the history of the Safavid and Ottoman wars. Especially from the point of view that the book contains 77 beautiful, colorful miniatures. Each miniature contains visual, political, cultural and military information. A numbers of miniatures are as the illustrated history of the Iran-Ottoman wars in the Caucasus. The other miniatures are an illustrated narrative of the history of the Safavids. In this work, the faces of the elders of Safavid, such as Shah Mohammad Khodabandeh, Hamze Mirza, Imam Quli Khan and dozens of other characters are beautifully depicted. There are also numerous miniatures related to the battle scene of the two troops, the geographical location, the type of military weapons and various other issues which reflects the value and importance of the book. In the present article, a selection of Shoj’atname’s miniatures has been introduced and aspects of their value and importance have been described.

Safavid kings not only compete against poetry and literature, but also, they were promoters and supporters of poets too. The evidence of this assertion is the Shahnameh, which had well-maintained its historical value during Safavid period as well. In this study, we have tried to answer the question why and for what reasons, Shahnameh was important to the Safavid kings by using the method of analysis and description and relying on the study of library sources? Accordingly, the findings of the study it is clear that the person of Shah Ismail I considered this noble work along with the Shiite religion as the second cohesive factor of the Iranian peoples; Because Shah Ismail I and his inheritors, first of all, considered themselves Iranians; They knew the descendants of the kings of ancient Iran and their successors and considered the Shahnameh as their identical document; Secondly, they were aware of the historical role of the Shahnameh in stabilizing the harmony of Iran throughout history, along with the Shiite religion, among the Shiite Iranians; Third, in the war against the Ottomans and the Uzbeks, the poems of the Shahnameh were recycled as a motivating dynamic for the Iranian soldiers. Therefore, they tried to spread the Shahnameh and appreciated it.

With the formation of the Safavid government, For various reasons, such as political, social and religiousMany Iranian elites, Like followers of Sufi creeds, Forced to flee home and migrate to other parts of the Islam world, especially the Indian subcontinent,infact, Specific conditions have arisen in Iranian Safavid community, Such as the presence of Shiite scholars from some parts of the Islamic world in Iran, Their intellectual  differences and criticism of Sufism, Creating disagreements, Between the Safavid kingdom and the protection sufis, in spite support of the Safavids for the long time, at this stage,They became their rivals, and in thise period Provided decline of Sufism conditions,In fact, In this change of approach, from Sufi Shiism, to the Shi'ism, many ofSuficreedssuccumbed to this ideological change, Along with this situation,Suitable conditions in the subcontinent, Particularly religious tolerance and material and spiritual protection ofimmigrants,with the governorates of this region, such as Gurkhanis, and other regional governments,The cause and the source of the vast majority of Iranian Sufi elites came to this area. This paper, by using an analytical descriptive method, seeks to answer this question: what factors in the Safavid period have contributed to the motivation of the migration of the Sufi Tories?.
  With the formation of Safavid government, a lot of elites from Iranian society, such as proponents of Sufi Tarigha, were forced to leave home and migrate to other regions of the Islamic world, including the Indian subcontinent. In fact, certain conditions have been arisen in the Iranian society of the Safavid era, such as the presence of Shiite Ulema from some regions of the Islamic world in Iran, (Farhani Monfared, 85: 1996), their thought and intellectual dissensions (Mazavi, 152: 1984), sharp criticisms of Sufism (Hedayat, 375: 2006, Hossein Zade, 38: 2000), and the emergence of differences between the Safavid kingdom and their supporting Sufisas the internal factors of immigration which at that time became their rivals,severely weakened one of the most important pillars of the Safavids power, both in the Tarigha period and in the period of their movement and government (Falsafi, 183: 1968), In this situation, the Safavid Tarigha, changed from Sufi Shi'ism to Shi'ite Faqih, and as a result, many Sufi Tarigha, became the victims of this ideological change. In parallel with this unfavorable domestic situation, the proper conditions existing in the sub-continent which was the main external factors of migration, led to the migration of many Iranian Sufi elites to the region. Meanwhile, the religious tolerance and material and spiritual supports of the governments of this region, including the Gurkhanis, as well as the sultans of some regional governments, have been heavily influenced by the motivation of immigrants (Razi, 61: 2012). Hekmat also explains that Sufi’s thoughtscoming from Irannot only influenced Indian culture and thought, but alsoimpressed themselves (Hekmat, 52:1958). With this explanation, the main purpose of this paper is to clarify the existing ambiguities in various aspects of these migrations, Because the vast exodus of Sufis and sympathizers of Iranian Sufis to India during the Safavid period is considered to be a catastrophe that, with the clarification of its nature, many of these ambiguities will be eliminated. Indeed, despite the investigations carried out by researchers in various respects, this issue remains uncertain. Therefore, the main question in this paper is that during the Safavid period, what factors contributed to the motivation for the migration of the Sufi Tarigha from Iran? In connection with this, the hypothesis has been madethat the source distracting factors and destination attractors have been effective in shaping the migration of the followers of this trend. The research methodology of this paper, based on the nature of the subject, is analytical-descriptive and the method of data collection, is in the form of a library researchin which, it has been tried to usethe relevant resources, to discuss the main reasons for this important historical event and its main aspects, external and internal factors that have occurred in Iran and beyond its geographic region during the Safavid period. The political power of Safavid should be considered the beginning of the decadence of Safavid Sufism. Especially, after the establishment of the Safavid dynasty, they considered themselves the partner of the power and misused the status of the Safavid government(EskandarBeike Monshi, 122:1987). As a result, from the very beginning of the political life of the Safavids, between the perfect Master who became a despotic kingdom of the Safavid government, and their supporting Sufis, a challenging situation was emerged and the perfect Master sought to weaken and eliminate this unwanted partner through various means and methods(Falsafi, 183: 1968). In other words, moral degradation brought the situation of the Sufis to a place where, in many cases, they were treated with violence and humiliation (Brown, 85: 20: 1990). Yet, the participation of the jurists in the Safavid government left a deep impression on Shi'a political jurisprudence. In fact, with the arrival of Shiite scholars to Iran (Farhanimanfard, 85: 1996, Mirahmadi, 54: 1990), the Shiite jurisprudential discourse emerged from Sufi Tarigha and became the dominant discourse of the political and religious structure of the Safavids. Hence, the role of the jurists in the legislature, which was preceded by a customary aspect, evolved on the basis of the Shi'a ruling. (Najafi, 51: 2009). On the other hand, the formation of Muslim regimes in India provided very good conditions for the attraction and activity of followers of the Sufi Tarigha as the external factors of immigration.Aside from these supports, the good conduct of the Sufis with other social groups has had a profound effect on the growth and expansion of the Sufi Tarigha in India. In fact, the development of Sophism in the sub-continent is a result of Sufis effort in learning local languages and their acquaintance with Indian mystics, and the similarity of Indian thoughts with the Sufi mystics, as well as their attempts to learn and apply some Indian practices such as reverse prayers, self-locking method and others, have been the most important factors in the region's attitude toward mysticism (Bojnordi, 445: 2001). Furthermore, it should be noted that the Sufi established good relations with Muslims and non-Muslims, particularly those of Hindus, and due to some teachings such as equity and equality, virtue, and hospitality were noticed by people.
  Safavids, although at first in the guise of mysticism, began to form their government, but from the very beginning of their reign, the confrontation between Shiite and Sufi teachings provided the ground for gradual decline and the marginalization of Safavid Sufism. In fact, Safavid kingdom immediately became aware of the fact that their supporting Sufis, who at various stages of their alliance, did their utmost to bring powerto Safavids, became a real rival in the new political structure, so they made constant attempt to limit and eliminate this competitor.Meanwhile, the most important and most effective instrument used by the Master of Tarigha, who became the king during the reign, was to take advantage of the new approach in the form of the ideas of jurists who also considered Sufism as their serious rivals in this field. In this approach, the Shi'a jurisprudents denied Sufis who were from various social, scientific, literary and cultural groups and wrotea number of rhetoric against them, a problem that had been less common in Iranian history. In this situation, the establishment of two important centers of power - the institution of monarchy and the institution of the Shari'a - together, created a complicated situation for the Sufis. In fact, in this approach, Shiite scholars used all their theoretical and practical efforts to completely eliminate rival discourse from the religious beliefs of the general public and the Safavid government, which brought significantsuccess. Therefore, the emergence of these complicated conditions for Sufi Tarigha in the political geography of Iran, led to the recognition of immigration to India as the most important solution. Thus, they came to a land that can be considered a part of the cultural geography of Iran, a land which, due to the presence of powerful supporters, the present state dynasties, as well as the appropriate cultural and social conditions, provided a suitable platform for these migrations and has led to the excellence of Sufi Tarigha in this land.In other words, all these factors, together with the lack of security in the society, which was in the midst of decadence, led to the widespread migration of elites and various social groups, which could be interpreted as a phenomenon of brain drain that is caused by unfavorable social conditions.

Shah Ismail established a dynasty in Iran on the premises of nationality and religion. To establish national unity in Iran, he announced Shia as the official religion. His goal was to strengthen Iranian national bonds. The presence of Uzbeks in the East and Ottomans in the West made it necessary that Iranian people reinforce their feeling of patriotism and love for they homeland. Shah Ismail believed that having faith in fighting the enemies is not just derived from religious incentives. Many literary works influenced by Shahnameh of Ferdowsi came into being in Safavid period especially during the reign of Shah Ismail I. This strengthens the fact that Ferdowsi was under the focus of Iranian kings and officials. He was the biggest source of inspiration for the poets and artists of the period in question. As evidenced in Iranian history, Shah Ismail was fond of those works whose foundation was laid upon Ferdowsi's Shahnameh. This study tires to find the reason behind his interest in Shahnameh. Since Shah Ismail was a follower of Shia religion and due to his liking for Ferdowsi as a Shia poet, the assumption of this research is that Safavid kings in general and Shah Ismail in particular liked Ferdowsi because of their belief in Shiism. Previous studies show that besides religious motives, political conditions and centralization were the major reasons behind Shah Ismail's care for the national unity of Iranians, revival of Iranian identity and Shanameh.

Among the variousdisplays of Iranian architecture، Persian gardens have been simple and fresh based on the fundamental principles and aresymbolized as the Paradise. The Architect creates Persian gardens using the primitive principles of Iranian Architecture، being aware of the climates of different areas and inspiringof the Holy Quran''s descriptions of heaven''s gardens. Meanwhile، by the increased cultural relations of Iran and India speciallyin Timurids and Safavids era، Persian gardens as well as other Iranian architecture elements، have been patterned for Indian artists that their impacts are obviously revealed in architecture territory of Mughals. The results demonstrate that the presence of safavid gardens in India in Mughal era indicate a specific form and local art on the Mughal gardens.

This paper aims at introducing social reforms and major events in Iran's society in the time of Safvaid Dynasty through the looking glass of a well-known Iranian orator, Kalim-e Hamedani. Safavaid Kings were responsible for altering in values respected by Iranian culture and believes from different aspects. Principles in culture, manners, art, traditional and common values not only had to be shifted, but also in some cases upturned and considered as anti-value. The secondary aim of this investigation is to study the poems of  Kalim-e Hamedani and searching for social norms in his time. Studying his poetry, the researcher strives to know if his verse has ever been used to approve or admire the rulers of his time or his oratory skill in Dari dialect, which is based on overstatement and exaggeration, ever turned to an instrument to receive praise and tribute for himself or kin. The paper tries to find how the pains and troubles of poet's fellow citizens have been considered, as well as underscoring his poetic responsibility to express social concerns. The results show that he had had sharp eyes to see common anxieties of human beings and had uttered his objections in many different ways. This investigation aims at studying his poetry from different perspective and reveals the special situation of his dynasty in his poem which is known as Khalaghol Maani Saani (innovator of the meanings, the second). The results show that social situation in Safavid Dynasty has echoed in seven ways criticizing the common worries and pains of this period of time.