جستجوی مقالات مرتبط با کلیدواژه "غزنویان" در نشریات گروه "ادبیات و زبان ها"

In the political-social thoughts of Iranians, since ancient times, the belief that the king and the royal family are the owners of God's majesty has prevailed. During many centuries, this belief has shaped an aspect of the Iranian ethnic spirit in such a way that the worthiest person to obtain the position of ruler is someone who is from the royal family and of Iranian descent. In such an intellectual atmosphere, the families that intended to rule in Iran, even at the non-national and local level, should have benefited from ethnic legitimacy and eligibility; otherwise, they would not be accepted in the public mind. In this research, with the help of the theory of the history of popular mentality - which deals with the influence of popular ideas on the actions of rulers - in a descriptive-analytical way, the influence of the Iranian worldview and their attitude towards the role of genealogy in the legitimacy of the government in the mind and language of the Ghaznavid and Seljuk sultans - which is symmetrical with the emergence of the Shahnameh and the spread of national epics - was shown. From the results of the research, it appears that this simulation of foreign rulers (Turkish and Arab) to the heroes of Iran's national epic is influenced and inspired by public mentality and public opinion. Ghaznavid and Seljuq sultans took advantage of the native and collective memory of Iranians by confiscating Iranian mythological-epic heroes for the acceptability and legitimacy of their rule and in the meantime, the centrality of Shahnameh and its narrations is completely obvious.

Literature is constructed by language. Therefore, we can use linguistic theories in literary studies. Among these theories, functionalism is more appropriate for rhetorical studies because, in addition to particular clauses and the text as a whole, functionalists pay special attention to the context in which the text was written — and this is the fundamental of rhetoric. To functionalists, every clause has three basic roles called metafunctions. One of these metafunctions is establishing an interaction between the utterer and the addressee. This metafunction has various components including modality. Modality refers to a collection of the speaker’s judgments regarding what they say and the uncertainty which they apply to the clauses. A significant part of Persian literature is panegyric poetry. The Ghaznavid Court was one of the most important supporters of the panegyrists. The main components of the context, in panegyric poetry, are the poet, the person who is being praised, and the position which the praised person holds. This study aims at analyzing the influence of these components on the usage of modality in Ghaznavid panegyric poetry in order to find out any possible patterns and rules in the extant poems of this period. Furthermore, the poems which do not follow the aforesaid rules are analyzed according to their historical context. The article argues that the promotion of the praised person, from “prince” to “king” (sultan), cause changes in the poet’s rhetorical and poetical approach in using modality. In more accurate words, as a result of the promotion of the praised person the poet uses less modal elements in his panegyrics. In addition, although changes in the position of the poet or the praised person mostly do not lead to significant alterations in the quantity of the modal components, such alterations do occur in some circumstances such as rivalries for achieving political dominance.

 Clothes is one of the elements that it’s recognition, conduce to recognizes the culture, civilization and identity of a nation. Getting familiar with the clothing and the history of the clothing of a nation, gives us a lot of information about the people of that territory. How was the coverage of different social classes? How did people come into the community with what shape and appearance? What role did Clothes play in their lives? What is the role of Clothes in religious beliefs? What is the purpose of Beyhaqi to mention all these details of Clothes? There are some cases that can be answered to parts of them in this research. The main question of this research is that what was the Clothess functions and formalities in Ghaznavids dynasty? The research hypothesis is that, with due attention to the widespread and prolonged of Ghaznavian administration, Clothes, like other courts, have special formalities, and Clothes were used symbolically in many cases, one of which is to use the form of khalaat ( خلعت ) (A special clothes for gift). Tarikh E Beyhaghi or A History book That Aboolfazl.e Beyhaghi has written it, is one of the sources that many studies have been done about it, and its historical and literary aspects have been studied more than other aspects. This book is one of the most useful books on the history of Ghaznavids in Iran. It gives us a lot of information about court`s Clothes. This research has been carried out using the documentary methodology and all the examples and first evidence have been extracted from history of Beyhaqi book. Then was discussed with using other Beyhaghi contemporary texts and other historical texts about Clothes of Ghaznavian dynasty. In general, a large part of the data of this work is from the text of history of Beyhaghi and to analyze them, other valued texts has been used. In this article, the text of history of Beyhaghi which is corrected by Mohammad Jafar Yaghaghi and Mehdi Seyedi, was used. The Clothes in Ghaznavids period were of great importance as in other periods, so that the cost of clothes was not less than gold and money, and in all the khalaats and gifts that they were given to different people; Clothes played a significant role. Beyhaqi's goal to mention the details of clothes, is sometimes mentioning things that are not related to clothes, but he is looking for another point that some examples are came bellow. At a royal mournful ceremony, the white dress was worn, when Sultan Mahmud Ghaznavi died; for his father's mourning ceremony, Emir Massoud announced three days of public mourning and he and his followers participated in the ceremony with a white turban and a ghaba ( قبا ) or Special clothes that People wear it on the rest of the clothes. for mourning, in our country, this tradition is still alive in some places. "And the next day the Emir permitted to ingress in a white ghaba and turban, and all the lords and elders and servants of the army came to serve, whites were worn and plaint was a lot. As a tradition, three days passed by royal condolence, so that everyone would like it "(ibid., 12). In addition to wearing white dress, they also took off their turbans. When al-Qadir Billal, (A powerful Abbasi caliph, who was born in 336 AH and came to the caliph in 381 AH.) died, Massoud Ghaznavi took his turban off from his head and wore a white Clothes (Shabankari, 1363: 79). During illness, a necklace of camphor was thrown on the sick people neck. When the ship of Sultan Mas'ud was broken in the Hirmand River, the Sultan fell into the water and the slaves saved him, He affected by a high fever, as Beyhaghi quoted, in order to relieve the fever and illness of Sultan Mas'ud, he was confined in a dark room with linen curtains and a necklace of camphor hang on his neck. When one of the servants of the sultan, Aghache, called Abolfazl Bayhaqi in the presence of the Sultan, sees Beyhaghi the Sultan like this. I went and saw they made the house dark and hanged linen curtains…, I found Emir there sitting on the throne, worn thin cool Clothes and necklace full of camphor, I saw doctor Bolala sitting under the bed, "(Beyhaghi: 509). If a person betrayed to the sultan, sultan to punish him and others and put scarf on his head. As Sultan Mohammad Kharazmshah defeated and escaped in the battle against the Mughals in Isfahan through the betrayal of his brother, Ghiath al-Din, after the Mughal exit from Isfahan and of Sultan Muhammad return, he ordered to put on scarf on traitors` head. He took someone who were unfaithful and poor-spirited and put scarf on their head" (ibid., 145). One of the customs of Ghaznavids court, was giving khalaat that amply mentioned in history of Beyhaghi. Although the custom of khalaat and giving khalaat is not the case of the argument of this research, but since the khalaat included most types of Clothes and clothing, some cases about custom of wearing khalaat and its variety are listed below (for custom of wearing khalaat in the history of Beyhaghi.see Sabzalipour, 2004). Clothes had possessed a great importance during Beyhaghi`s epoch. Beyhaghi has expressed this matter in many cases in some way. To the importance of the Clothes is is enough to know that the Clothes was authority of treasurer (ibid., 136). Having a house of Clothes is another proof of the importance of Clothes in that epoch. The house of Clothes which have placed ready-made and unready-made Clothess there. Every time a person was appointed to a position or should be given a gift, he was taken to a house of Clothes and responsible of that job, it means Jamedar (A man who cares about clothes), gave him the proper khalaat. It is evident from all of this evidence that sultan`s Clothes keeping tribunal was an important tribunal. An a Jamedar job, which was usually for the slave, was a heavy duty. The loss of house of Clothes in the battlefield was very serious, along with this job, there were some other important jobs. The slaves which were more under the sultan`s favor, might achieved that, such as Salahdar (One who protects the king with weapons) and Catrdar (who keeps umbrella for Emir) (Besourth, 102: 2536). Those who deal with the job of preparing garment and clothes, usually, threw out the name of the king on the edge of clothes, cordon and ornaments of clothes and decorated; It seems that this task strengthened the rule of the sultan over the people of his land. As they were counted gold, money, jewels and coins in the court, they also listed the Clothes (Beyhaghi, 2009: 258). When the property was seized, they also seized clothes. Because it has a lot of value and price (Ibnathur, 1351 C 15: 226). As Beyhaghi reported the role of Clothes in the Ghaznavids court is very impressive, and has a lot of symbolic role and function. The deformation and color of the Clothes in the view of the caliph was the abandonment of the law and the sinner was punished. The value and respect that they attached to the Jamedar at that time is a testimony to these words. There was a tribunal in the name of the sultan`s tribunal whose head was not given to anyone. According to Tarikh e Behaghi, the Clothes was part of the treasury of the court, and the loss of the house of Clothes in the wars had a devastating impact on the army and country. From the above mentioned matters, it is deduced that the function of clothing at any time is influenced by the political, religious and cultural transition of that period; what determines the Clothes's function, is not only society's need, but also the cultural or religious conditions and circumstances of each period are.

Aloptegin went to Ghazni in rich regions of northern India under the pretext of jihad. He was the first person who carried out attacks on the territory of Hindu shahs. Ghaznavids in the reign of Buri Tegin defeated Looyak government which was stopping attacks on India. Sabuktegin, marched the cities of northern India and occupied some cities and fortresses. uniting Rajas of northern India, raja Jayapala, the king of northern areas of India, attempted to resist against Ghaznavids attacks on the territory. But pushing back Jayapala, Sabuktegin gained victories and the conditions were provided for Mahmoud’s future attacks. According to descriptive-analytical approach and using library resources, this article proposes Ghaznavids attacks to India from the beginning to the end of Sabuktegin reign. The main research question is: what was Ghaznavi rulers’ role in the conquest of India from Aloptegin to Sabuktegin? Thus, this article seeks to assert Ghaznavids governors’ role from the very beginning by means of Jihad and pushing back the Looyak and Hindu shahs, to provide the conditions that helped facilitate Mahmoud’s attacks on India.

GhaznƯ capital city of Ghaznavid Empire witnessed bloody battle between pretenders (between 1115 to 1118 AD) to the throne after the death of Masud Ibn IbrƗhim Sultan GhaznavƯ (rolling between 1098 AD to 1114 AD). There is mystery behind the death of one of his sons, one of pretenders of his throne ŠirzƗd Ibn Mas’ud Ibn IbrƗhim (living 1064/1115 or rough estimation 1116). There was bloody battle between the sons of Mas’ud Ibn IbrƗhim to claim the throne. The question is who was killed first. Was it ŠirzƗd or somebody else?

The short-term reign of Amir Mohammad, the son of Sultan Mahmoud Ghaznavi, in 421 AH, is a rarely-discussed question. Historians and researchers have briefly dealt with this issue; however, since Beihaghi’s History fairly presents the grounds and reasons for coming of Mohammad to the throne, it can serve as an authoritative reference for the present study. Through a descriptive-analytical method, the question of Mohammad’s throne and his dethronement are discussed here.
The results show that Sultan Mahmoud’s resentment toward Masoud, and his efforts were the main reasons for Mohammad’s coming to throne, and that issues such as lack of Mahmoud’s sovereignty, the King’s lack of competency, Masoud’s valor, and the provocation of and bribing the aristocrats by Masoud are among the main factors for Mohammad’s dethronement.

Victory poetry is a component of a very important and valuable letters (historical, political and social) that show as "conquered" and "victory" Army army on the other. This type of letters reaports "fulfillment of divine grace" and "defeat the enemy" and "reporting how the events" from victorious army to superiors (king or caliph). These litters are underlying to show force and offensive military capability and its purpose can be to create fear in the hearts of enemies, intimidation of opponents, create a reputation for praiseworthy and so on. Victory poets structure can be divided as follows: 1. Background 2.reasons for the war 3.described the enemies place way 4.describe the location of the enemy and the battlefield 5.Win and described the enemy places after the war 6. Back from the war and described the celebrations. This article attempts to analysis the victory poems structure in periodic of the Ghaznavi kings(especialy mahmood ghaznavi and his victories .

Abu Tāher Tarsusi is one of the literate and eloquent narrators in Persian literature that has been known by two published narratives called, Darabnameh and Abu Moslemnameh. A theory has been given already about his historical identity and assignment to the court of Sultan Mahmud of Ghazni. For the first time, this research has attempted to propose other possibilities during the first theory by newfound documents that obtained from the other Tarsusi’s narrative, called Qeran Habashi. This paper analyzed in three parts of great Shahnameh, Gitinama Minar and twofold sources along stating some reasons and the results of this research indicate the Abu Tāher presence between the ends of the Ghaznavid dynasty to the middle of the Ghurid reign. Based on this article evidences, Qeran Habashi was the last Tarsusi’s work and its hero is another desired and idealized figure of sahib Qeran Sultan deeds, Ghiyāth al-Dīn Mohammad Ghurid, that her mother called him, Habashi.

Introduction Tarikh-e Baihaqi has been most often read as a seminal work of literature; by virtue of this fact, a great deal of its merits has been eclipsed. In this very research, the extent of demonstrating the prominence of war and military related issues will go under a close scrutiny. The prime assertion of this research states that Tarikhe-e Beihaqi presents a panoramic view of war and military affairs in Qaznavi period. Adding to the fact that Beihaqi has not been a mere chronicler, but a figure fully cognizant of war and military issues. In terms of paying close attention to the war and military affairs, Tarikh-e Beihaqi is being referred to as a towering magnum opus among other classical works.
In this very research, we indicated the fact that few remaining parts of Tarikh-e Beihaqi holds a special significance in shedding light on the very nature of obscurantism within Qaznavi period. Hence, given the textual extracts taken from the book, we elucidated and scrutinized the dark sides of Qaznavi tenure.
Embarking on studying Beihaqi, one will come across some military terms to the extent that a comprehensive understanding of the work requires and adequate knowledge of the terms. A further primary purpose of this research is to clarify and account for the military issues employed in Tarikh-e Beihaqi for its readers to make a better sense out of it.
Methodology In this paper, at first, the history of Beyhaqi, according to militarism, has been compared with some important historical works. In the next section, the fact that Beyhaqi describes military influenced by Ferdowsi is explained. The overall situation of Qaznavi Army is discussed based on the history of Beihaqi, and elements of the army are classified based on the book. In the next section, various types of weapons used in the book have been introduced and the ambiguous points have been analyzed. Moreover, the war style in Qaznavi era, according to what Bayhaqi brought in his book is investigated. Finally, in order to help the readers achieve an accurate and comprehensive understanding, scattering wars were important in areas of the war-by 421 to 432 with the image accordingly.
Discussion A Brief Look at the Expression of Military Affairs Quality as Reflected in Tarikh-i-Beyhaqi and Comparing it with a Number of Historical Books
Drawing a comparison between the prominent historical books of Qaznavi and even the following periods, we come across a significant difference in the expression of military and war affairs. As such, in terms of the expression of military details, weapons, and different ways of war, Tarikh-i-Beyhaqi stands on one side of the spectrum and the rest on the other side, i.e. it signifies a remarkable supremacy. Beyhaqi describes the whole wars with utmost precision, introduces the pillars of army, and enumerates the weapons used in the war. He does it so masterfully that its readers can visualize the war if they are familiar with the technical terms used in the book.
Beyhaqi Under the Influence of Ferdowsi in Military Description
Given the fact that in other historical books that are contemporary with Tarikh-i-Beyhaqi or its forthcoming literature, except Tarikh-i-jahangusha Juvayni, war and military affairs have been rehearsed to the extent of pinpointing historical facts, Beyhaqi’s being under the influence of Ferdowsi could account for his interest in detailed description of war and strategies. The author of this book holds an epic tone while it is a historical work.
The Image of Qaznavi Army as Represented by Beyhaqi
What can be seen in Tarikh-i-Beyhaqi is that in Sultan Masud’s army grandeur, conquest, and the characteristics regarded as positive for an army surpassed weakness, and negative characteristics. The king, as an authoritative man, takes control over the affairs, and Bayhāqī admires him throughout the book.
The Pillars of Legion and its Related Issues in Tarikh-I-Beyhaqi
In this section, the order of Qaznavi legion and its pyramid have been considered. Additionally, the different types of weapons and the issues related to the right and nutrition of legion have been specified.
War Styles, Military Conventions, and Martial Actions as Mentioned in Tarikh-i-Beyhaqi
In this section, it has been explained that the wars in Qaznavi period have taken place in the three forms of guerrilla, face-to-face, and besieging. Furthermore, this section has explained military actions.
The Wars Mentioned in Tarikh-i-Beyhaqi
In this section, all the already mentioned wars have been discussed and the geographical map of those strategies has been shown. Among the wars mentioned in Tarikh-i-Beyhaqi, all of them have been recorded as bringing victory to Qaznavi legion except two.
Conclusion Although Tarikh- i Beyhaqi is taken into consideration as a work of literature and history, but it can be a good source for obtaining military information and details of Military during the Ghaznavi period. Because the author of the book had been present in all important government events and highlights significant and detailed points for the reader.
It seems that one of the main reasons Beyhaqi pays attention to details and military issues is that he was influenced by Ferdowsi's Shahname. The similarity between Beyhaqi and Shahnameh in this issue has also been represented in the similarities between prominent characters of Tarikh- i Beyhaqi and Shahnameh’s heroes as well as the quality of wars.
On the other hand, comparing Tarikh-i Beyhaqi and other historical books and even books following Ghaznavi era shows that military matters explained in this book are different from other monuments in terms of accurate and detailed analysis. It can be claimed that Beyhaqi is not a mere court editor and author, but he can be considered as a human scientist who has mastered different sciences including military sciences.

Superstition is a cause of human life and his/her reactions towards nature and the mysterious surroundings around him. Which give rise to Superstition especially when man is faced with less certain or un known events and future. Most superstitions، in the past، have been parts and parcels of wide social beliefs which have partly come down to us. Some superstitions have psychological root. There fictitious beliefs hinder people from thinking reasonably and are considered as threats in the way of social development. Therefore، superstition should be studied and made away with. This study concentrates on superstitions during the era of Gaznavids، reflected in the poems of Farrokhi Sistani and Manuchehry Damegani، based on psychological researches and the reasons of attraction towards superstition in this era. Therefore، superstition should be studied and made away with. This study concentrates on superstitions during the era of Gaznavids، reflected in the poems of Farrokhi Sistani and Manuchehry Damegani، based on psychological researches and the reasons of attraction towards superstition in this era.

One of the characters whose presence in Shahnameh creates bitter and painful events is Ghoshtasb. The image of this Kiani king in Shahnameh is different from the images drawn in religious texts be it Avesta or Pahlavi. While in Shahnameh he is a shortsighted, voracious, vow breaker and selfish, in Avesta and Pahlavi texts, he is quite holy.
May be in the mind of the reader of Shahnameh this question arises: How such a reversal in character has appeared had Ferdousi been fidel to the sources he had used according to his own emphasis in Shahnameh?
It is the purpose of this article to explain the factors responsible for this change of character. It could be assumed that one factor is ferdousi’s and other patriots’ opposition towards the Turk or Arab rulers. Ghoshtasb’s change of character is the product of political aims of the poet and the narrators who have published narratives contrary to the Zoroastrian religious texts. Since with Ghoshtasb’s change of character, Sassanid who claimed to be related to Ghoshtasb were criticized that is a governorship which Mahmud Ghaznavi claimed to be related to and of course to a great extent his reign resembled that of Sassanid. Therefore in this way the poet reveals the true picture of Turks and Arabs kingdom which followed the same example of Sassanid and turned toward religious dictatorship and centralization of power. Ferdousi and his fellow thinkers changed the character of Ghoshtasb to fight with all those who thought, spoke and acted like him.

The history of Islam in India and southeast of Asia is among those subjects which have been less considered in Iran. Therefore, any research in this regard is of great and special significance. This paper is going to study the proceeding of coming into thrown and collapse of the first state of Ismaili in Subcontinent of India. Esmaili made their first endeavors from the end of the third century (A.H) when, due to the social and political situation of the region, their attempts were successful. The reports of different sources ascertain Esmaili’s rapid successes and welcome of the local governors and people of this region to their religion. However, their sovereignty did not last for more than several decades and was collapsed by Mahmud Ghaznavi’s attacks. In fact, the fight between Fatimids and Abbasids in India ended in the favor of Abbasids. This paper is going to scrutinize this subject by means of library documents in Iran and India and by the use of descriptive-analysis method.

Ghaznavi government is among the powerful Turk governments; “Tarikh Beihaqi” depicts the life of the kings and sultans, wars, compromises, gossips, and court rivalries in those days. One cannot find a lot about women and their position in “Tarikh Beihaqi”; yet, by studying the ideas and subjects in the book, one is lead to get some points about women’s, especially court women’s, characteristics in the Ghaznavid’s era. Joveini’s “Jahangoshay” is an important book in Mogul era. In this book, besides the Moguls’ conditions, the writer has dealt a little with the events during the Kharazmid’s, Ayobid’s, and Fatimid’s eras. There is no doubt that Joveini’s “Jahangoshay” is one of the richest, first-hand sources about the women’s conditions during the Mogul era. This paper is an attempt to elaborate on the position and status of women during the Ghaznavid’s and Mogul’s eras.

Immigration is not only a geographical replacement and a group movement but also is a sort of social and cultural movement and it follows the general rules governing the society. From philosophical point of view India government formed on the basis of migratory phenomena during thousands of years. Delhi and Daccan, rulers were sometimes Turk, Afghan and sometimes the grandchildren of Teimour and Mongol. The government was administrated by non-native people and immigrants. History narrates that the first Iranian immigrant groups (Zoroastrians) went to India from Iran in 8th century A.D. after the fall of Sassanides and spreading of Islam. In different periods, either before or after the advent and spread of Islam in subcontinent, Iranians from different social classes had immigrated to India. Because of different situations and conditions immigration was happen individually or collectively. These immigrations, in particular periods such as: Arabs attacks, Ghaznavides raids, Mongols invasions and the political policy of Safavids, have been more than the other situations. People who immigrated to India in groups were: 1. learned and educated ones, 2. scholars and Sufis, and 3. greedy people looking for dignity and rank. Many reasons have been mentioned about the immigration of Iranians to India such as: 1. some immigrated there because of their interests and likings, and 2. they left Iran because they were forced and obliged to.

To research a poet about whose life there is little information does not seem to be easy، especially since in the few researches already done، there are differences and sometimes contradictions between the opinions of the researchers who have expanded the range of Kasaei’s lifetime from the Ghaznavids to the Samanids and his religious affiliations between eulogy of Abbasids to the Shiite Imams. Apparently، researchers like Brown، Ethe، Rypka، Mirzayef، Nafisi، Derakhshan، and others–who have researched Kasaei–were affected by Ufi and his book Lobabol-Albab، and an inaccurate reading of the first distich of the Lamiyye Ode. This resulted in their missing the fact of Kasaei’s contemporaneity with Rudaki.. While if we interpret the life of Kasaei with a new understanding of this distich، many of contradictions of his life will disappear. Contemporaneity of Rudaki and Kasaei، Kasaei’s eulogy for Otba، writing Manqebat Ode after his fiftieth year، the fact that Kasaei and Mahmud Ghaznavi never met، disappearance of poetic epistle between Kasaei and Naser Khosrow، and perhaps attributing an ode to Kasaei which might have been written in consequence of Rudaki’s famous ode، are some of the results of this new understanding of Kasaei’s ode. The position of Kasaei Marvazi and his role as a pioneer in Persian literature and the ambiguities and contradictions of his life، define the importance and necessity of this research. The author wants to highlight some ambiguities about the life and poetry of Kasaei and، to acquire some new results by examining the connections between Kasaei and historical figures and poetry of his time.