جستجوی مقالات مرتبط با کلیدواژه « شاه تهماسب » در نشریات گروه « علوم انسانی »

The Safavid Dynasty holds a unique position in the history of Iran as it established, for the first time after nine hundred years, a comprehensive government with national borders in Iran. The Safavids founded their rule relying on both material and spiritual bases such as Sufism, Qizilbash, Sayyidism, and Twelver Shi'ism, which later, particularly under the shadow of Shah Tahmasp I's religious policies, Sufism and the Qizilbash lost their primary status. The Shia clergy, with the support of the Safavid kings, became a power equivalent to the monarchy. Iranians adapted their individual and social lives to the teachings of Shi'ism, and the Sayyids gained economic privileges. These are all parts of the impacts of Shah Tahmasp's religious policy, which this article addresses. The current research is among the historical studies whose information has been collected through library methods and written in a descriptive-analytical manner.

 The formation of the Safavid state in 907 AH is a turning point in the history of Shiism and a new chapter in the relationship of Shiite scholars with Safavid kings. The present article tries to explore the relations of Shiite scholars with Safavid kings by emphasizing the period of Shah Ismail and Shah Tahmasb Safavid (982-907 AH). The results of the research indicate that the relations of Shiite scholars with Safavid kings in the period under discussion had different aspects from thought to action and had both negative and positive approaches. In connection with this issue, emphasizing the need to establish a government during the absence, theoretical justification for the establishment of the Safavid government, justifying the legitimacy of Shiite governments, especially Safavids, the need to hold Friday prayers, giving gifts to Safavid kings positive approaches and the absence of Friday prayers during the absence, Paying gifts to Safavid kingsAnd the non-holding of Friday prayers in the evening of absence and also the lack of need for political positions to be accepted by the ulema have been the most important negative approaches in the relations of some other Shiite ulema with the Safavid kings in the period in question.And the non-holding of Friday prayers in the evening of absence and also the lack of need for political positions to be accepted by the ulema have been the most important negative approaches in the relations of some other Shiite ulema with the Safavid kings in the period in question.

At the end of the Shah Tahmasb's reign, from 979 to 981, a riot occurred in Tabriz. This riot is one of the Tabriz citizens’ few riots against the Safavid dynasty. Although the sources don’t mention the causes and effects of the riot's formation, political, social and especially economic factors in the form of components such as conflicts with neighboring states, shifting of capital, the disagreement between the neighborhoods and sectarian conflicts, the decline of the Sufi doctrines and trade recession especially had visible and invisible impacts on them. Following the trade recession and poor living conditions, particularly for craftsmen, the riot was started and continued for two years regarding the available context and due to the local officials’ extortions. The current research being carried out by the method of descriptive-analytical and relying on the available resources studied and explained the causes and their roles in shaping of the riots. Furthermore, it tries to answer this question “how and to what extent social and economic factors had an impact on shaping of this riot?”

This study aimed to investigate the Persian paintings of Tahmasbi’s Shah-nameh and women's lifestyle and music in that era. This is a fundamental research with a descriptive-historical method and social analysis has been applied for studying the Persian paintings and the role and status of women and music in the Safavid era. The data were collected in library. Analysis of three Persian paintings of Tahmasbi’s Shah-nameh showed the proficiency and talent of the women artists in Safavid era in general and in Shah Tahmasb’s era in particular. The results showed that, given the importance of Shah Tahmasbi’s Shah-nameh, Shah Tahmasb’s penance had not only a great impact on Iran’s political, social, and cultural conditions but also made women more restricted than the previous eras. Accordingly, the music was boycotted and musicians endured many hardships. Although, repentance of Shah Tahmasb suppressed the activity of musicians and naturally, the activity of women, there are some Persian paintings containing women playing harp and tambourine.

Gilan was always rich and difficult for the central government of iran in history. It has been difficult due to the lack of access. This matter also caused Esmail Mirza to migrate to Gilan. However, Shah Tahmasb and Shah Abbas I have several reasons and excuses for dominating the land. Gilan neighboring Caucasus, Russia and relationship with Ottoman through Caucasus, silk valuable resources, water relations with Europe, changing the land into hideouts fugitives and Safavid opponents and Sadat Shiite dominance and its competition with the Safavids led them not to accept the continuity of the governments of Gilan. This study uses descriptive-analytical method based on library resources and data analysis.

Naser-ed Din Mohammad Humayun took refuge (in 951 A.H.) in Tahmasb court. But the main question is that how was the Tahmasb’s politico-religious behavior towards Humayun; because the quality of this behavior has been reflected by an Indian Sunnite current of historiography that seems fanatic and tendentious. According to this current, Tahmasb’s manner towards Humayun was humiliating and harsh. Therefore, this paper is trying to show- by a comparative study of the Indian and Iranian sources- that the quality of Tahmasb’s behavior and the rightness and non-rightness of that Indian Historiography. Hence, this study shows that Humayun, having a Shiite tendency and because of his political situation as an Indian emperor and an ally of Iran, was respected by Tahmasb in Safavid’s court.

What is displayed today in AQR Museum represents a small part of the Iranians’ art and devotion to Imam al-Riḍā (A.S.). In this respect, the remnants of a ḍarīḥ that Shāh Ṭahmāsb ordered to be built about 500 years ago, has a significant status. In the course of history, of course, greedy people have frequently attempted to take possession of this exquisite artifact; however, it was not destined so.At present, a major part of the inscriptions belonging to this ḍarīḥ are displayed to public in AQR Museum. In this article, the writer introduces this ḍarīḥ and its existing remnants.

The Safavid Era is one of the most important periods of Iran's history. It is considered important because it provided the country with national and religious identity and had a significant influence over our current religious culture. With the assistance of the Ghezelbash tribes, King Ismaeil I made a united country with clear geographical borders from a dispersed and torn apart country with several tribes and small governments across it, and he selected Tabriz city as the capital of his kingdom. However, the city was located close to borders of Ottoman empire. That was a powerful rival for Iran both politically and religiously, and it was considered a danger for a newly emerged government, like the safavids. when it was proved that this closeness is a danger to the government, King Ismaeil decided to transfer the capital to another city, and following this decision, during the reign of king Tahmasb I, Ghazvin was selected as the capital city of this government.