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

Safavid era is one of the important periods in the history of Iran, where Persian and Turkish languages interacted with each other. This article investigates the function of Persian, Turkish, and Arabic languages in Safavid era Iran, as well as the lexical borrowing between Persian and Turkish languages, within the framework of Bourdieu's linguistic market theory. For this purpose, Persian and Turkish loanwords were collected by content analysis method and analyzed according to Bourdieu's linguistic market perspective. The results show that during Safavid era, these three languages, coexisted with each other. Arabic was the language of religion and science; and introduced religious, and scientific words and terms into Persian and Turkish. Persian was the language of poetry and literature; It had legitimacy in the literary circles and has lent poetic and literary words and terms into Turkish, and Turkish as the language of Shahs and army; was used in the army and court environment and has lent military and government words and terms into Persian. Therefore, the dominance of each of these languages in a certain social field is because of its speaker’s authority and competence in that field, not the nature of that language.

The "Safavid"period is one of the special  times  in the   history of  Islam  in terms of the conflict between the centers of power over the factor of political-religious legitimacy. In this period, we witness the efforts of the institutions of the Shiite clergy, the Safavid monarchy, and Sufism to establish their legitimacy and marginalize rival currents,  with  the institution of the monarchy now leaning more towards the clergy. The conflict between the centers of power during this period, particularly with regard to the historical legitimacy of Sufism and the leadership role  of the clergy in the newly established  Shi'i society and system, had specific dimensions and aspects, and the writing of texts refuting Sufism by the clergy should be examined  in light of this historical horizon. The refutations of Sufism have fluctuated between the two poles of criticism and destruction; However, the general atmosphere of these texts is often influenced by the author's logic and polemical expression, and the type of criticism of the theoretical aspects of Sufism in these texts is not exempt from these conditions. In this article, by applying the method of discourse analysis and using the tools of critical stylistics, the relationship between the polemical destruction of theoretical mysticism and the  main politico- -religious components of the Safavid period in the seven refutations of Sufism during  this period has been investigate. From the perspective of this article, the refutations destroyed theoretical mysticism under the influence of the issue of legitimacy and are not reliable sources for analyzing the relationship between theoretical mysticism and Shiism

The works remaining from any period are definitive mirrors of the thought, culture and language of that era. The reflection of ideology, mentality, language, and the path and practice of the pillars of power have both direct and indirect effects on shaping the content and structure of the writings, which play a major role in giving identity to the ethnicity, language, and intellectual discourse. The ruling power in the Safavid period was composed of a triad of the Safavid kings, the military commanders, and the religious scholars, each of which used mystical, military and religious discourses, respectively. Therefore, they employed three different types of language appropriate to these three types of discourse to communicate with the people. Sharing the goals such as maintaining power and continuing political domination over the people often led to coping with the intellectual and cultural conflicts between mysticism, religion, and military service. In the same way that they used the three languages ​​of mystic self-centrism, religious spiritualism, and military violence to dominate the society, they also utilized the potentials of all the three discourses to produce literary and historical works appropriated to their style of governance, which is evident in the prose language of the era. From a sociolinguistic point of view, language is a tool for exercising power, which links human sciences to social sciences and linguistic. Accordingly, this research deals with the influence of power in Ālam-ārā-ye Safawi from the perspective of sociology of language, distinguishing the powers that have influenced the prose text of this book and determining the frequency and form of the power influence on its prose.

The works of Safavid era poets are a full-view mirror of the social situation of this era due to their connection with the mass of people. With the separation of the poets from the court during the Safavid era and their joining other citizens, the subject of these poets' poetry also changed, and after that their poetic talent was used to express the customs and social beliefs of ordinary citizens of Iran. This essay aims to answer the question by examining the poems of the poets of this era, which superstitious beliefs, opinions and social customs have occupied the minds of the citizens of this time and to what extent have these things been reflected in the eyes of the poets?

The method of the present research is descriptive-analytical and the method of collecting information is documentary (library).

The findings of the research indicate that superstitious beliefs and opinions such as believing in eye sores and the influence of stars and planets on the condition and fate of people and turning to different ways to get rid of eye sores, as well as all kinds of magic and witchcraft and seeking refuge in soothsayers and soothsayers for Avoiding the damage of the evil eye and getting rid of the bad horoscope has not only affected people's lives, but also captured the hearts and souls of the kings of this country, and the abundance of these themes in the poems of the poets of this era is a clear proof of this claim.

The reference of these poets to superstitious and popular beliefs in this period indicates that these beliefs have spread in all religious, political and social affairs of this era. In this regard, the role of Safavid kings and rulers should not be ignored in this reality; Because their belief in these things had caused them to be involved with these superstitions to some extent; To the extent that each of them had a special astrologer with them to tell them the joys and sorrows of doing political and social affairs.

Persian poems are important from a cultural and sociological point of view, along with literary influence and message delivery. Due to the formalization of Shia religion from the Safavid period, this government took advantage of the existence of the Razavi court in Iran to expand its religious policies and encouraged poets to write religious praises. The poets of this period, in addition to praising the eighth Imam(pbuh), have also reflected the social situation, buildings and customs of the time, which is important from the point of view of the history of the development of Shia in Persian literature. In Razavi's praises during the Safavid period, some qualities of the shrine of the eighth Imam(pbuh) are mentioned, such as: tiling, perfumes, lighting of the shrine, various services of the shrine of Razavi, etc., which are in accordance with historical documents. Among them, the most content of Razavi's praises is about the brightness and fragrance of the Holy Shrine, which is completely consistent with the intention of the founders and the number of Razavi's dedication letters to allocate these two things in the 10th to 12th centuries. The quality of the pilgrimage and the description of the pilgrims and the shrine of Razavi during this period are reflected in the praises of Razavi by Saeb Tabrizi and Ashraf Mazandarani. In spite of these references, the poets of this period paid more attention to generalities along with imagination and imagery in composing these poems, and there are less detailed descriptions about Razavi's shrine in their poems.

During the Safavid era, some prominent Iranian families migrated to India for various reasons. The emigration of these dynasties to the Mughal Empire (Gurkanis) real along with their numerous political and social experiences were naturally the source of considerable influence in various fields in India. Among these families was the Zik Family. This family, which had a brilliant record of military and political service during the reign of King Abbas I, was angered by Safavid court and was forced to leave Iran and seek refuge in the Mughal court. Employing a library technique and descriptive-analytical research method, the present study makes attempts to answer this question: what role did the Zik family play in the Indian Mughal era? The findings of this study confirm that the Zik family, using its military and political experience, played an effective role in confronting with Uzbeks and some of conquest of Mughal Empire. The effort of the f in civil and urban areas of some Mughal territories such as Kashmir and Kabul and their uninterrupted support for the spread of Persian language and Shiite religion in India was one of the important effects of this family''s presence on the Mughal court of India.

Although it is not possible correctly to determine the date of the initial entry of Shiites into India, but the historical roots of the expansion of Shiism in India should be considered as the migration of some Iranians. Although these migrations existed before the Mongol invasion of Iran, they increased further after the Mongol invasion due to problems in Iran. After the Mongol invasion, different Shiite governments, such as dynasties of qutbShahis, the NizamShahis, Bahmanis and adilShahis, were formed in India. Iranian emigrant scholars played an important role in forming these governments and in the economic, cultural and international military arena. Also, along with political and governmental activities, they played a role in socio-economic and cultural activities of the community as well as the guidance of the people. The main issue of this study is to examine the performance of Iranian immigrants in the economic and social administrative, political, and social scale of the Shiite regimes in India. Also, we have tried to study spread of Shiism in India and the causes of turning Indian governments into Shiism.

The paintings of Sultan Mohammad, a prominent master of the second Tabriz School, are all visually spectacular and praiseworthy. Many studies have examined these paintings in terms of form and execution techniques, from aesthetic perspectives or focusing on mystical aspects, but less about the worldview and depth of Sultan Mohammad's cultural and social point of view. This study tries to interpret the semantic meanings by selecting two works by Sultan Mohammad that also contain illustrations of the demons. The present study has applied the approach of social semiotics to read the social aspects of visual cues. A model based on which composition, color and line, movements, volumes, and icons are used to interpret semantic meanings, as well as social situations and historical conditions outside the text that has been considered. The findings of the research indicate that Sultan Mohammad Tabrizi in his illustrations of two stories in the mythological section of Shahnameh in which demons also has a strong presence has shown the independence of his opinion and through the rejection of suppression the otherness his works have become a sub-narrative; in contrast to the main discourse of cultural unification in that era.

Secretary is one of the most important court and court jobs that dates back to pre-Islamic times.What assures us of the importance of this profession is the existence of numerous books written on the qualities,virtues and do's and don'ts of a secretary.The present study was formed following the question that to what extent does Alexander the Great,as one of the most respected teachers of the Safavid period,have the characteristics that the elders of this profession have mentioned about teachers?On the other hand,one of the remarkable legacies of the Safavid rule is the historical sources that have been written by official and court secretaries.One of the authors of these books is Skanderbeg the secretary,the special secretary of Shah Abbas I, to whom many letters of the Safavid period as well as the Tarikh Alam Araye Abbasi were written.The next question of the present study is what method did Skanderbeg, as an example of Safavid teachers,choose in writing this work and what are the characteristics of the book in terms of content? In this article,which is based on library studies,an attempt has been made to compare the conditions of Skanderbeg's teaching with what the elders of this field have determined as the most important teaching conditions; Also,examine the content features of the Alam Ara;Because this work,as one of the most famous works of the Safavid,can be a significant example of the intellectual style and writing style of the teachers of the Safavid period.

The social issues of each period have a significant impact on the formation of the literature of that period. Because contemporary poets share common social events and experiences and experience almost identical intellectual and cultural conditions; Therefore, it is natural to see common tendencies and themes in their works. In this passage, the poems of "Saeb" and "Fuzuli" as two poets of the Safavid period have been studied from a sociological point of view in a descriptive-analytical method to answer the question of what social themes each of these two poets pays attention to. And what social concerns they have reflected in their poetry. The results show that the poems of both poets have a significant potential for sociological studies. Most of the social issues were common in the poems of both poets, but rarely did they encounter themes that appeared only in the poetry of one poet, such as: the tendency towards narcotics, Eid al-Fitr, and the complaint against the heavens. The issue of homelessness and closeness to the homeland was also one of the issues that brought different views of the two poets.

Sharafnameh is an important source in the history of the Kurds and the land of Kurdistan. Wiki is one of the most valuable sources in the study of the local history of Iran and the Ottoman Empire, especially in the tenth century. This work, in addition to narrating events, includes a wealth of information on the style of government, the tax system, the judiciary, and the geographical information of Kurdish sources. Our aim in this research, considering the value of this work and with the intention of recognizing and introducing it further, is to study its structure and content and to show its stylistic components. By describing and analyzing Sharafnameh in three levels: linguistic-structural, literary-artistic, aesthetic and content-intellectual, the author has tried to show the valuable and salient points of the work to the audience.

The research method in this article is descriptive, analytical and the information has been collected by searching library resources. The scope of the study is Sharafnameh book, in which many examples of stylistic and content characteristics based on inductive method have been mentioned.

The findings of the study indicate that Sharafnameh has the same characteristics of historical prose of the Safavid period and is considered as a legacy of the Timurid period, which is influenced by factors such as the spread of the Turkish language as a result of Turkish rulers and rulers and the influence of Shiite scholars in promoting The Arabic language, as well as being influenced by the cultural context of the Kurdish-speaking land, is rich in Turkish, Mongolian, Arabic, and possibly Kurdish or Kurdish-like words.

One of the features of the prose of this book is the artistic use of rhetorical industries in the field of rhetorical and spiritual rhetoric, among which; Prostitution in the realm of novel rhetoric and intensive simile, allusion and irony in the realm of spiritual novelty are the most frequent literary arrays. Sharafnameh intellectually includes features such as; Elitism is a critical Shari"a and at the same time a praiseworthy approach to the Kurds. Other features of the prose of this book are etymology and repetition of synonyms. The author of the book, in the preface and all the chapters of the book, stretches the speech as much as he can with a concise prose, and when his intention is only to mention an event, his words are simply desired. Mirsharafuddin"s pen is fluent and easy to understand, except in rare cases.

Iskanderbeg Turkman is one of the most prominent secretaries of the Safavid period and a special secretary of Shah Abbas I, who wrote many letters of the Safavid period. One of the most notable works of the Safavid period is the book History of the Abbasid Scholars, which is the main subject of this research and was created by this master secretary. In this research, an attempt has been made to examine the stylistic and writing features of this book. Because this work, as one of the most detailed and famous works of the Safavid period, can be a significant example of the intellectual and writing style of the teachers of the Safavid period.

The present study was conducted in a descriptive-analytical manner based on library studies.

In comparison with the various and compelling works of the Safavid period, this work has been somewhat faithful to the simplification method that Skanderbeg emphasizes; But Skanderbeg being the secretary and secretary has caused this work to be written in the style of secretaries, in a compulsive and secretarial way. In writing the book, the author has used two methods of simple and artificial prose. Phrases and secretarial tasks that were used in most of the books and letters of that time are less mentioned in this book, and contrary to the mental background, such things as prostration, use of synonyms, addition of additions, puns, Arabic poems, etc. are as common as other texts. Or letters of the Safavid period have no frequency.

The talent and literary knowledge of Skanderbeg the secretary has become one of the reasons for his success and the permanence of his work. Balanced use of literary industries such as metaphor, simile, metaphor, rhyme, citation of Quranic verses and the use of Persian and sometimes Arabic poems and ‌‌‌… has increased the richness of the text and the effect of the word and in this regard can make the book more important puts.

Hossein Kurd Shabestari is one of the most popular heroes in contemporary Persian epic literature. According to recent evidence, the report of his life and battles in Iran, which has been identified for several years as “the story of Hossein Kurd Shabestari”, is the fourth part of another epic entitled Yatimnameh. A comprehensive edition of the work has not yet been published. Ignoring the various aspects of Yatimnameh has resulted in the ignorance of the historical identity of Hussein Kurd as the protagonist of the narrative, and in turn the incorrect comments and ideas about the character. This study evaluated the data obtained from the new historical and literary sources. According to the results, Hossein Kurd Shabestari is Hossein Beyg Tabrizi, Shah Abbas's special bodyguard (Qurchi), who is described in the narrative as a Yatim.

Among all the approaches that have been the focus of scholars in literary criticism, the share of rhetorical criticism is very small. Rhetorical critique, also known as Neo-Aristotelian critique, was founded in 1925 by Herbert Witches with a paper entitled "Literary Criticism of Oratory". In this article, he discusses the main frameworks of this critique and shows its differences with literary criticism. He made a distinction between literary criticism and rhetorical criticism there. After him, rhetorical critique, using the teachings of oratory teachers, such as Aristotle, Cicero, Quintilian, etc., intends to discover and examine the persuasive strategies of the text. This critique uses factors such as eloquence, audience, methods of reasoning, ethos, pathos and logos, as well as other rhetorical tools for text analysis. In this method, the critic seeks to achieve the methods that the speaker intended to persuade the audience by using the elements of the speech In this article, we will use only one part of rhetorical criticism, namely invention. The speaking element is the part of the speech in which the speaker must find a way to present his speech This subject has changed in modern literature and rhetoric from that used in traditional rhetoric.The purpose of this article is to show what topics the historians of the Safavid period took in order to make their narrative more believable. In other words, behind every topic there is an argument that the historian wants to present to the audience in order to convince the audience.

Folk stories have a long history dating back to pre-Islamic times. These stories contain many valuable sources and topics of moral, social, educational, counseling, etc., so research in them is necessary. The art of storytelling reached its peak in the Safavid era. One of the popular stories of this period is Mahboob al-Gholoob, which was written by Mirza Barkhordar bin Turkman Farahi. This article has been done by descriptive – analytical methods. The verses that come through this story are examined in terms of subject matter and function. In terms of subject, moral, social and educational verses with 41.80% in the first rank, descriptive verses and currently with 20.16% in the second rank, rulings and advice verses with 16.41% in the third rank and romantic verses that have a great connection with descriptive verses They are in the fourth place with 14.17%. In terms of function, supplementary verses are in the first place with 52.23%, descriptive verses are in the second place with 20.16%, emphatic verses are in the third place with 17.16% and confirmation verses are in the fourth place with 10.46%. In this book, in addition to Mirza's poems, the verses of other poets have also been used. According to statistics, 24.63% of the verses in this book are proverbs. Due to his secretarial profession, Mirza Barkhordar Farahi has used Arabic words, long words, long phrases and nested anecdotes in the form of Kelileh va Demneh.

The history of cultural, political and trade relations between India and Iran dates back to pre-Islamic times and this interaction is very significant in some periods, including the Sassanid and Safavid periods. This relationship became very strong during the Safavid period between the two countries. Homayoun, Emperor of India during the reign of Mughal (d. 1556/964) took refuge in the Safavid court in Tabriz in 1544/951. His presence led to important consequences in the development of Mongolian art and designs in the field of textile and carpet design. Observing samples of surviving carpets from the Gurkhani period in the Metropolitan Museum of Art in New York, it is clear that Indian carpets at that time were influenced by Iranian samples. This article tries to answer these questions by introducing samples of Indian carpets from the Gurkhani period that are available in the Metropolitan Museum. 1- Which group of designs do the designs and patterns of Indian carpets in the Metropolitan Museum include? 2- Are the designs used in these rugs based on the Iranian carpet pattern? 3- In the time of Gurkhanids, which designs appeared on Indian carpets under the influence of what factors? The purpose of this study was to introduce the samples of Indian-Gurkhani carpets in the Metropolitan Museum of Art in New York and to study the plant motifs in these samples. The influence of Safavid Iranian art on the formation, stylization in Indian carpet designs during the Gurkhanids, to the extent that for a long time woven carpets with Hindu-Iranian letters were introduced in the market and the study and recognition of plant motifs The use of Indian rugs in design at that time was a necessity that led the researcher to write this article.

In the present research, which has been done by descriptive-analytical method, an attempt has been made to answer the mentioned questions of the research by using Persian and Latin sources and reviewing the information. For this purpose, 8 samples of Indian carpets from the northern Indian subcontinent (Fatah Poursikiri, Lahore, Agra and Kashmir) have been selected. The statistical population includes Indian carpets from the Gurkhani period at the Metropolitan Museum of Art in New York. Since the carpets in this museum almost comprehensively included all kinds of plant and animal motifs, size, color and from most of the famous cities in the field of carpet weaving in India, these 8 examples are among the other examples. Have been selected and reviewed. 

There is no trace of Homayoun''s carpets, but there is evidence that he hired Iranian weavers and copied Iranian carpets. There are also documents that show that Homayoun imported carpets from his cities such as Joshqan, Kerman and Sabzevar for his court and palaces and the elders of India. (Rakhshan and Yushasp Goshe, 1397: 111) "Undoubtedly, these carpets became the model of many Indian carpet designs at that time." (Jouleh, 1381: 213) The most famous carpets that entered India from Iran were Herati Khorasan carpets, which were generally known as Isfahan carpets. Since production in carpet factories during the Akbarshah period did not meet the needs of the Indian market, carpets were also imported from Iran and the import of Iranian carpets to India continued until the time of Aurangzeb. (Welch, 1373: 15). It seems that this migration caused what Iran had throughout the 10th / 16th century AD during the reign of Shah Abbas, to be transferred to Lahore and Agra in India. (Welch, 1385: 28). Thus, the Indian style was formed with the continuation of Indian Gurkhani art and the transfer of the art of the early Iranian Safavid schools.Discourse sonnet is a branch of discourse poetry in Persian classic poetry.The use of Shah Abbasi flowers and animals in the main background and border is one of the common styles in Persian carpets of the Safavid period (Figure 2) with the presence of images of legendary animals such as Simorgh among images of natural animals such as lions and deer. The deer and the use of bright colors were patterned in the Indian style, as seen in Figure 3. "The presence of a congress-like role in the laurel and the side of the carpet is one of the characteristics of East Azerbaijan carpets, which can also be seen in this Indian carpet, and this document indicates the influence of Iranian art on India" (Vakili, 2003: 184) (Figure 3)According to the history of Abolfazl, during the reign of Akbar Shah (1556/1605) and under the personal support of the Shah in Agra, Fatehpour and Lahore, handmade carpet production workshops with Iranian style designs with designs of Kerman, Kashan, Isfahan and Herat With the introduction of naturalistic designs of plants and flowers in these carpets, a special Mongolian style was gradually created. (Allami, 1977: 57) Creative weavers who had traveled from Iran to India, by producing their artistic masterpieces, caused trade Carpets flourished in India and thus settled there (Dimand, 1970: 180).In the time of Shah Jahan, there was a widespread presence of a new style that showed the characteristics of natural flowering plants in the background of a surface or in a row of flowers. The types of flowers are naturally displayed in a lattice pattern. This style did not appear suddenly in the art of this period, but it was also used in the time of Akbarshah, but with the difference that in the period of Shah Jahan, the motifs were completely naturalistic and flowering plants were shown in plain backgrounds or were generally arranged in rows. The flowers are arranged in networks and frames. This style entered the art of India during the reign of Jahangir Shah and reached its peak of popularity during the reign of Shah Jahan.The Metropolitan Museum of Art in New York exhibits works from 16th to 18th century (1580-1880) Indian rugs, a period in which Indian carpet weavers produce their most stunning works. The works in this museum represent a wide range of carpets produced in the creative artistic period and the most prominent period of the Mongol Empire. "The reason for choosing this time period is the extraordinary nature of the old samples and for the last samples, the excellent development of the art of carpet weaving and the beauty and charm of the carpets while their abundance" (walker, 1997: 42).    

The discussion of the carpets in the New York Metropolitan Museum of Art follows almost a chronological progression. Indian carpet weaving began in the time of Homayoun Shah in the 16th century under the influence of Safavid Iranian art and was strengthened by the presence of Iranian artists and weavers. According to historical documents, during the reign of Akbarshah and under the patronage of the Shah in different cities of India, carpet production workshops were established with Iranian-style designs. Gradually a special Mongolian style was created. The rugs included images of people, scenes of warring animals, many plant elements, and a row of flowers and diagonal frames with floral motifs in each frame with combinations of Shah Abbasi flowers. Flower arrangement in the late 17th and early 18th centuries during the reign of Jahangir Shah entered the art of India and reached its peak of popularity during the reign of Shah Jahan and continued until the time of Aurangzeb. Perhaps Jahangir Shah''s sense of naturalism or the presence of European medicinal plants in the Mongol court led to the emergence of a beautiful combination of Indian naturalism and European herbalism in the art of this period, resulting in the emergence of Hezargol silk carpets in the late 17th century.

Mohammad Momen Jazayeri Shirazi Hindi (1074-1130 AH) was a prolific writer of the late Safavid period. His literary works amount to 39 books and treatises, most of which are in the form of manuscripts which have been neglected by researches. Few sources can be found on his biography and life except for those gathered and written by Ayatollah Marashi Najafi or some scattered notes written by himself in his works. The book Khazanet al-Khial (Treasure of Imagination) is one of his valuable works. It touches on various subjects such as literature, wisdom, sermons, debates, proverbs, history, and biographies. In this article, we examine the type of prose and writing style along with other literary features of this work according to the common literature of the Safavid era. The style of the book is rhymed prose, and it is replete with figures of speech, both verbal and abstract, which has made it look like the technical prose of maqama. However, despite the multiplicity of literary devices, it has fluent and understandable prose, and owing to the variety of subjects, it is not boring but fascinates the reader. One of its differences with maqama written by authors like Hamedani and Hariri is that each chapter has main and minor titles. Haj Mohammad Momen has derived a part of the contents of his book from the Quran, the hadiths, and writings of the early and late men of letters. Hence, we can find many instances of borrowing, adaptation, reiteration, and allusion to verses, hadiths, poems, and sayings everywhere in his book. Complete and sometimes calligraphic manuscripts of the book are available in Iran, along with two incomplete copies.

New temporal structures in Cinema are considered a special kind of storytelling and narration in cinema that can be contrasted with the simple narratives of classical cinema. In such works - also known as cinematic modular narratives - the filmmaker intends to challenge the viewer, arousing his/her imagination and curiosity. The multifaceted space, Split screen and the simultaneous presentation of diverse narratives and the infinity of qualitative and non-linear place and time can be considered to be the components of Iranian painting.. It is noteworthy that these features were represented properly in the paintings of Tahmasebi era (Shahnamah and Falnamah) and these components can be identified in new temporal structure films. This study aims to investigate the characteristics of new temporal structure films and compare them with Iranian painting with an emphasis on the paintings of the Safavid period. The main question of this paper was: "What are the common features of new temporal structure films and Iranian painting?" Night on Earth and Timecode Films, and Shahnamah and Falnamah Tahmasebi were used as the sample. A descriptive-analytical and comparative research method was employed in this study and data were collected through written documents and observation. Findings suggest that features such as creation of complex space, simultaneous presentation of events, multifaceted and multi-level space, lack of focus on a single character, and multiplicity of characters present in the new temporal structure films are similar to the paintings of Shahnamah and Falnamah Tahmasebi.

The Safavid Period (1148-1906 AH.) and the Ottoman Period (923- 1213 AH.) can be called the "Biography Era" in the history of Persian and Arabic literature because of the variety of approaches to biography writing and high number of biographies written in the era. This tendency to biography writing has led authors to have even more than one biographic work during this period. The increasing development of this type of writing over the mentioned periods has resulted in the development of works with different writing styles, which is, in fact, the drafting stage of modern histories of literature.

In the present study, we have attempted to classify this type of writing systematically by comparing the common features of Persian and Arabic biographies compiled during this period. In this segmentation we have tried to name the works in a way that Persian and Arabic biographies could be classified and introduced into distinct classes based on the following criteria: author motivations, collecting and editing approaches, including the time, place, and social origins of poets and writers, as well as the inner form (type of prose).

Persian and Arabic biographies of the period under study can be examined in three respects in terms of frequency, characteristics, causes and motivations of compilation. The remarkable increase in the number of Persian and Arabic biographies of this period is a result of the factors most importantly the increasing growth of poets and writers of every social class.

Contain a variety of classes, including literati, scholars, Sufis, Shiites, political figures and etc. and often do not include a limited time frame. These Biographies can also be named "general" as they contain information about personality and works of the authors who existed before the biographer.

They have specifically collected translations and works of one of the social classes of poets and writers, such as the biographies of scholars and grammarians; a description of the Iranian poets who have gone to India; a description of the works of the female poets and different classes of artists.

There are works that cover a specific time period, such as a century, the authors lifetime and the monarchy's history of one or more kings; Such as: Al-Nour al-Safer fi Tarajem al-Qarn al-asher by Abd al-Qadir Eidroos and the Tazkere-ye Nasrabadi, which mention the four classes of political figures, scholars, wise men, Sadat and noblemen and poets of the Safavid era.

Biographies that only mention one person's life story, such as: The Tarikh-e Fakhr al-Din bin Ma'n of al-Khaledi and Ma'aser-e Rahimi by Mir Abd al-Baqi Nahavandi (d. 1042 AH), a detailed biography of Mirza Abd al-Rahim Khan Khanan.

Some Persian and Arabic biographies have been compiled based on the order of literary centers, so the latter can be called territorial and regional biographies. The first issue in identifying the literary centers is the criterion of being "focal". This criterion is a combination of three components of language, time and place; namely the prevalence of a language's literature in a specific geographical area and time range. Thus, there are three types of literary centers: national (territorial), regional, and urban. Biography of Nafhat al-Rayhana consists of eight chapters, each introducing poets and writers to one of the centers of Arabic literature. These centers include Damascus and its regions, Aleppo, Rome, Iraq and Bahrain, Yemen, Hejaz, Egypt and the Maghreb. Persian Examples: Jam’a al-Kheyir Mir Monshi Qomi is composed by the poets and writers of Azerbaijan, Saudi Arabia, Iraq and Khuzestan.

This type is a subset of implicit biographies; that is to say, in addition to historiography, the author has also referred to biography. But there are other types of biographies whose biographic aspect overcomes historical records, that is, biographies that, in addition to translation, have also authored the expression of historical events of the period under study. Hence, it is more appropriate to name them "biography-history". In the history of Persian biographies, about seventy titles of such works date back from the 10th to the late 12th century AH. beginning with the Asar-e Ajam and ending with the Vaqeat-e Kashmir ,some of them being "history-biography" and others "biography-history".

These works are excerpts provided by some authors from their own or others' works. In Arabic, Shahab al-Din Khafaji provided a summary of the khabya al-Zawaya and named it Rayhanat al-Alebba and Nazhat al-Hayat al-Donya, which is compiled for the poets. Ohadi Balyani provided an excerpt from Arafat al-Asheqin and named it Ka'be-ye Erfan, then Abd al-Wahhab al-Alamgiri in 1155 AH. has provided excerpt from the Ka'be-ye Erfan and named it Goldaste.

Such biographies are in fact compiled as a complement or as a follow-up to a previous author's work and have attempted to complete the work. Among Arabic examples, Mohebbi, in the Kholasat al-asar biography, has mentioned the complementing and extending the works of earlier historians and biographers such as Bourini, Khafaji, Eidroos, and Ibn Ma'soom, as his intentions of the compilation of the biography.

The Rhymed prose, which is found in the introduction and the text of some of the biographies, is one of the other common Persian and Arabic biographies of this period. Examples of these biographies in Arabic and Persian include: Tarajem al- a'yan and Tazkere-ye Bazmaray.

The results show that the remarkable increase of poets and writers and the wide range of literary centers of the era have led to the tendency of authors to use new approaches in the compilation and edition of this kind of writing.

The Safavids, as the first government after Islam, Established a centralized military and formalized Shiite religion in Ira. In the east and west with important and centralized governments like neighboring India and the Ottomans bordering with the governments of these countries, they were in conflict and sometimes at peace. Accordingly, scientists and politicians and even the masses in these lands were commuting and engaged in scientific, cultural and economic exchanges. Accordingly, this article, as one of the most important sections of society in the Safavid era, seeks to study the causes of migration of Iranian physicians to India and its impact on medical knowledge of Indian Gūrkānids and find out about issues like religious prejudice and political crises during the Safavid period, as well as how much social, political, and economical conditions of India have been influential in these migrations.
 Methodology:

the present article seeks to investigate the causes of the Iranian doctors' migration to India and its impact on the medical knowledge of the Gūrkānids of India as one of the important strata of the Safavid era, and find out about Issues such as religious prejudice and political crises during the Safavid era,. Regarding the nature of the subject, a descriptive-analytical method was used to collect information from the library and to examine the documents and texts. This research attempts to answer the following questions: What were the causes of migration of Iranian physicians to India and its impact on medical knowledge of Indian Gūrkānids? and to what extent have social, political, and economical conditions in India influenced these migrations?
 Discussion:

Based on these issues, it is worth mentioning that the Safavid doctors were forced to emigrate for various reasons. There have been some positive and some negative reasons. Negative reasons can stem from the prejudices common in the Safavid era and excessive rigor pointed to Sunnis and the consequences of the succession crisis and the assassination of the former king's physician. Positive reasons, like the motivation to raise money, appropriate treatment of Indian Gurkani kings with Iranian scientists and the religious similarity of the doctors with the Indian Gurkhani court. In explaining each of these topics, it should be noted that coinciding with the rise of the Safavids in Iran, intellectuals and teachers were mainly Sunni, fearful of the enormous violence inflicted on them, most of them fled to neighboring countries, and as a result, the real centers of rational science were completely broken and many Iranian scientists who inherited rational knowledge from the Timurid and Bindari period left Iran from the very beginning and took refuge in the territories of India, Ottoman, Arabia and elsewhere. This migration encompassed all classes, including the physicians who migrated to the Indian Gurkhani court. This migration caused stagnation in medicine in Iran and the boom in science in India. Apart from religious prejudice, one of the major problems encountered by the Safavid era was that of scientists, especially doctors, who were blamed for immediate deaths of kings. In fact, during the Safavid period, and even before them, when a king died, all those around him considered the cause of death to be insufficiency of the king's physician expertise; and, this led to the death of that unfortunate physician after the king's death. Therefore, the skilled doctors were not very keen on working in the Safavid court and preferred the Indian court. Besides important factors such as the dominant atmosphere and the conditions of the original land, target location potentials can be considered as interfering and effective in migrating between two locations. As in the Safavid era in Iran, important reasons including the dogmas and attitudes of religious dogmatic and the impunity of court physicians had caused the migration of doctors, but in India, there were many factors that attracted immigrants, like geographical, religious and facilities that Gurkani's powerful owners had provided to the immigrants; and, although the Safavid court was not keen on keeping elites and scientists in check, Gurkani's court showed a great deal of enthusiasm and interest in scholars, especially scientists and doctors. In fact, sometimes the Gurkani kings and emirs of India invited Iranian physicians and scientists to India, so that they could use their skills and abilities in the field of medical science; and, sometimes to treat diseases that Indian doctors could not cure, Iranian doctors were invited to treat them. In the meantime, unlike the Safavid court, Iranian physicians held such a high position in the Indian court that they could even become governors and officials; so, it would not be strange if Iranian doctors were always afraid of losing their lives and property, choose India as 'the ideal land' for their work and life.
 Conclusion:

 According to available evidence, scientists and doctors of the Safavid era preferred India and the Gurkani court over Iran and the Safavid court due to the attractions of India and the deterrent factors that the Safavids possessed. In the meantime, however, material motivations and the quest for governmental position was also an important factor that coul not be easily overlooked. In fact, Gorkani kings had provided immigrants with many opportunities, including  medical books, libraries, hospitals, wealth and governmental positions. There are many factors in the migration of people in historical times from one land to another, among which adverse social and political conditions that hinder people in an area from dealing easily and comfortably with religious and non-religious beliefs and using their skills and talents, have the most important role. So, in the Safavid era, with the Shiite religion being recognized as the official religion,  because of the misconduct of some of the Safavid kings in dealing with religious minorities as well as rejecting ideas and activities of other religions, and of course some misconducts in dealing with doctors, many of the community's elites, including doctors preferred immigration to neighboring countries, especially India, over staying in Iran. As a result, skilled doctors who were always suspect, brought their knowledge to India and the Gurkani court; and, they were given wealth and status, and sometimes even state and army positions. In this way, Iran became the key to India's success; and, Iranian knowledge, separating from its original position, grew up elsewhere and transferred Iranian heritage to the land of India and to the next generation of Indians.
 
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