Safavids

Mythological interpretations of Nowruz have been developed in accordance with the dominant discourses of varied historical periods. By interpretation of Nowruz, we mean the great historical and trans-historical events of each tradition that are identified with the spring equinox in the historical and literary texts concerning Nowruz. In this article, we have reviewed the financial and administrative functions of the solar calendar which has made it possible for the rituals of Nowruz to continue. Additionally, we have investigated the evidence of the transformation of the interpretation of Nowruz in The Treatise on the Day of Khordad of the month of Farvardin written during the reign of Parviz II (r. 590-628 AD), Āthār al-Bāghīyyah by al-Bīrūnī (362-440 AH), Ajāyib al-Makhlqhāt by Zakaria Ibn-Mohammad Qazvīnī (602-682 A.H.), some texts from the middle period of the history of Iran, and ḥadīth narrations from Nowruz-nameh texts of the Safavid period. Afterward, we compared these materials with some Nowruz-nameh books written in Transoxiana. By a descriptive-analytical method and a comparative approach, we have examined three Sassanid, pre-Safavid, and Safavid interpretations of Nowruz, each of which

A presente monografia de conclusão de curso teve como objetivo compreender as relações entre discurso político e retórica em Portugal durante os séculos XVI e XVII (1564 – 1612). O recorte do trabalho foi tomado a partir do período de escrita das duas versões dos diálogos do “Soldado Prático” de Diogo do Couto, fontes utilizadas para análise, pelas quais se buscou caracterizar as estratégias literárias e retóricas, bem como os principais argumentos, propostas e projetos imperiais para a manutenção do Estado da Índia Portuguesa. Dessa forma, buscou-se compreender a relação de Couto com a sociedade em que viveu, na mesma medida em que foi atravessado por diferentes correntes de pensamento políticas de sua época, refletidas nos temas e debates expostos em suas obras. Utilizando-se das contribuições de Roger Chartier, Diogo Ramada Curto e Mikhail Bakhtin, foi possível ter uma percepção tanto macro quanto micro da produção e veiculação do discurso político português do período analisado. A partir da compreensão dos preceitos retóricos e teóricos adotados pelo autor, foi possível contribuir com uma análise aos estudos sobre os diferentes usos políticos do gênero dialógico na cultura letrada portuguesa.

Osmanlı Safevi İlişkileri ve Şah İsmail ile Yavuz Sultan Selim İlişkilerine girmeden önce 16. yy. başlarında Osmanlı Devleti’nin sınırları ve komşuları ile Safevilerin kurucusu Erdebili Tarikatı ve onun temsilcilerinin yaşadıkları bölgeleri bir tanımak gerekir. Bu makalede üç farklı yazarın gözünden Osmanlı-Safevi İlişkileri anlatılmaktadır. (İskender PALA, Reha ÇAMUROĞLU ve Prof. Dr. Sadullah GÜLTEN)

This paper examines the life, career, and patronage of the great statesman and historian, Ġeyās̱ al-Dīn Ḫ v āndamīr. Ḫ v āndamīr lived and worked during a dynamic period of early modern Islamic history, marking the terminus of the great Timurid empire and the genesis of no less than three major polities in Iran, Central Asia, and South Asia: the Safavids, the Uzbeks, and the Mughals. During the first three decades of the sixteenth century, Ḫ v āndamīr produced numerous texts across a multitude of genres, all the while dextrously navigating violent dynastic upheaval and negotiating new terms of patronage in different imperial settings. This paper examines a number of these patronized texts towards the objective of understanding more about how such "men of the pen" understood the act of patronage; specifically, Ḫ v āndamīr's approach to text and genre may have been shaped by the terms and conditions of these different negotiated "trans-imperial" relationships.

1500-1920 yılları arasında hüküm süren Buhara Hanlığı, Osmanlı Devleti’nden sonra en uzun süre yaşayan Türk-İslam Devleti’dir. Mâverâünnehr merkezli kurulan hanlığın yayıldığı topraklardan birisi de, bugünkü Kuzey Afganistan’dır. Afganistan toprakları 16. yüzyılın başında Timurlu Devleti’nin tamamen dağılması ile birlikte üç nüfuz bölgesine ayrılmıştı. Batısı Safevi Devleti’nin kontrolü altındayken, doğusu Babürlü Devleti’ne tabiydi. Kuzeyi ise inceleme konumuz olan Buhara Hanlığı hâkimiyetine girmiştir. Hanlığın kurucusu Muhammed Şibanî Han, 1505 yılında Belh, 1507 yılında da Timurlu başkenti olan Herat’ı ilhak ederek Kuzey Afganistan topraklarının büyük bir kısmına sahip olmuştur. Ancak onun ölümüyle birlikte bu topraklar terk edilmek durumunda kalınsa da, 1526’da Belh şehri ve çevresi, Canıbek’in oğlu Kistan Kara Sultan tarafından Buhara Hanlığı’na tabi kılınmıştır. Bu tarihten itibaren Belh, Buhara Hanlığı’nın Buhara, Semerkand ve Taşkent ile birlikte dört önemli ana yönetim böl...

We know of Martin Luther and his ideas that developed into Protestantism.  In Islam, there were also critics of the religion, with one of them being a man named Kabiz.    After much study and contemplation of the Qur'ān, the Christian Gospel, and the Old Testament, Kabiz came to believe that İsa (Jesus) is superior to Muhammad and that the morality of the Gospel is superior to that of the Qur'ān.  He speaks his ideas to the ulema and the public, resulting in his execution for heresy.

O processo de composição e as peculiaridades do discurso historiográfico de Diogo do Couto (1542-1616) estão na base do presente artigo. Com ele, visamos suscitar uma reflexão em torno dos desafios colocados ao editor dos textos de Couto, tendo em vista uma fixação dos mesmos tão próxima quanto possível da forma saída das mãos do cronista ou daquela que ele tinha intenção de fazer chegar à leitura pública.

Literature from the Safavid era suggests that issues of female fertility, sterility, and sexuality were controlled by a well-entrenched patriarchy. Muslim women placed trust in the learned hakim or male “healersâ€- believing that they were following religious doctrine established by the Prophet himself. Consequently, women who could neither read nor interpret the Qu`ran deferred to the hakim, participating in elaborate ritualistic practices to promote fertility and to win their husbands’ affection. Some would suggest that this collective dependency on and submission to patriarchal control–sealed during the Safavid era–springs from a historical trinity comprised of the Prophet Mohammad, his son-in-law Imam Ali ibn Abi Talib, and Majlesi, the 16th century Shi`i alim

Problem statement: "Tongborie" is one of the dependent elements of architecture in the Safavid Iran and Mughal India eras. Safavids and Mughals cultural and political relations have had a significant role in art influence between two countries so that many arts including Tongborie decorative art which is known as "Chini-khana" in India has gained popularity because of these relations. The main statement of this study is investigating these works in terms of form and application in the architecture of the Safavid Iran and Mughal India eras. This study determines different attitudes of artists in the application of these patterns in the monuments of two lands by investigating form features, patterns, and Tongborie application techniques. Research objective: The main objective of this study is to investigate how cultural relations between Safavid Iran and Mughal India influence the evolution of Tongborie objects, the recognition of form features, and the use of these designs in monuments of two countries. The secondary aim is to use of resulted knowledge in designing jewelry and handcrafts which has not been addressed in this article. Research method: The present study has been based on historical findings analysis and description of patterns based on theoretical and visual knowledge and data collection methods including a field survey of monuments, study of internal and external creditable sources, and obtaining knowledge from experts. Conclusion: This study shows that the decorative element of Chini-khana has entered Indian art under influence of Iran Tongbories and can be categorized into three general forms "Altar", "Container", and "Epigraph" Techniques and materials used in Iranian and Indian models have had differences. Iranian Tongbories have been used in interiors with more variety of forms. In contrast, extent models in India have had a variety in mason techniques and have often been used in the landscaping of external surfaces.

Published in Venice in the middle of the sixteenth century, the three volumes of Delle Navigationi et Viaggi, compiled, translated into Italian and annotated by Giovanni Battista Ramusio, gather in a single bibliographic monument a wide set of travel chronicles and maps. Even without having direct participation in the expansionist and colonizing projects promoted in that century by the Iberian empires, Venice maintained an important relationship with this world-system that was emerging, providing the work of cartographers, editors, cosmographers, translators and writers Caligrama, Belo Horizonte, v. 26, n. 1, p. 129-144, 2021 130 who disseminated and consolidated this knowledge about distant lands. Ramusio’s collection is part of this vast epistemological project; in this article I intend to analyze the conditions and antecedents that made possible the publication of this inventory of overseas explorations and achievements, particularly those relating to the New World, and their imp...

This article examines the life and work of 13th century scholar, polymath and politician Nasir al-Din Tusi, as well as a comparative analysis of his philosophical views on public administration issues of the peripatetic philosopher Farabi’s views on the state and private property.

Are you tripping over your own feet, incapable of advancing even a single meter, when it comes to understanding the technicalities of the feet and meters of pre-modern Islamicate poetry? Then you should probably not consult Nevāʾī’s Meter of Meters, since you’re better off with the works of a Wheeler Thackston or a Finn Thiesen... 
If, however, you want to see for yourself just how sophisticated a toolbox Islamicate rhetoricians had developed to discuss poetic meter—the major but certainly not the only defining trait of this poetry—then you are well off with Nevāʾī’s Meter of Meters. Contrary to his own statement, his work is not the oldest of its kind in Turkic, but it is still by far the best-known one, celebrated by Ottomans, Mughals, and Qajars and Ottomans alike.
Now, to begin, sālim u mevzūn ṭabʿlı naẓm ehliġa ve maṭbūʿ u mülāyim zihnlik şiʿr ḫaylıġa maʿrūż ol ki bu bende Ḥażret-i sulṭānu’s-selāṭīn muʿizzü’s-salṭanati’d-dünyā ve’d-dīn(…)nıŋ her nevʿ naẓm bābıda taʿlīm ü terbiyetileri bile ve her ṣınıf şiʿr uslūbıda tefhīm ü taḳviyetleri bile ʿAcem şuʿarāsı ve Fürs fuṣaḥāsı her ḳaysı uslūbda kim söz ʿarūsıġa cilve vü nümāyiş birip irdiler…
Prefer the translation and the full version? Check out https://hcommons.org/deposits/item/hc:42097/.

Summary
During the reign of Queen Elizabeth I in XVIth century, England became a
powerful state. In this period, poetry, literature, agriculture, industry and trade
reached a fairly high degree. While the British were generally experiencing
problems with European countries, their relations with the Turks were often stable.
The commercial relations of English with the Levant were rather stagnant. There
was hostility between the British and the two prominent Italian republics in
commerce, Genoa and Venice. When the English-Spanish relations began to
regress, the Queen sought allies against the Spaniards. That being the case, British
merchants and diplomats took action to establish a direct relationship with the
Ottoman Empire in 16th century. In this context, the first significant step was taken
by Anthony Jenkinson, the representative of Moscow Company, by getting some
commercial privileges during the period of Suleyman the Magnificent. The first
commercial capitulations were given to Britain in 1553. By obtaining these
privileges, British traders founded Turkish Company in 1592 (Chief Merchant of all
Turkish Company). The Ottoman Empire opened its ports to British. Queen
Elizabeth renewed the charter of Turkish Company in 1593 and founded the
Levant Company to disperse into the East market. Thus, the most intense
relationship between the British and Islam began in the era of Ottoman Empire.
Henry Blount, one of the most important travellers of the period, was particularly
interested in the religious life and sectarian differences in Islam following the
British interests in the Ottoman Empire.
Activities of Shah Ismail in Anatolia and Syria put Ottoman Empire and Mamluks
in a difficult situation, thus limiting the power of Ottomans. In this way, the
distinctive role of Shah Ismail in foreign policy in the Mediterranean became clear.
The British were also interested in Safavids along with Ottoman Empire in the
same period. British Rev. John Carthright summarizes this as follows: “The wars
between the Turks and Persians were not only long and bloody, but also very
productive and profitable for the Christian community. Because these battles have
enabled the Christian population to recover and strengthen themselves.”
Shah Ismail were called in the eyes of Europe and the British; “The Persian”, ”The
Persian Prince” and “The Sophy”, “Grand Sophy”. It is understood that the British
were not aware of the distinctions between the terms Sunni, Shiite, etc. until a
certain period. According to the researcher Gerald Maclean, the British learned the
sovereignty of the Shiites in the Persian region almost by chance. In other words,
the British were quite late in learning about the religion of Persians. The earliest
source of on the topic was about the period of war and the diplomatic relations
between the Ottomans and the Persians and these were never the result of an
intention to understand the Shiite tradition.
In 1626, Thomas Herbert (d. 1682) was appointed as an ambassador by King
Charles I of England for the operations systematically undertaken in the Persian
Gulf during the reign of Shah Abbas. During his employment, Herbert wrote
“Some Yeares Travels in Africa and Asia, Especially Describing the Famous
Kader
16/2, 2018 485İNGİLİZ ERKEN DÖNEM ŞİÎLİK ÇALIŞMALARI VE THOMAS HERBERT ÖRNEĞİ
Empires of Persia and Industant” and he reached the summit of his career in early
Shiite studies of British scholarship.
Thomas Herbert discussed the broader depiction of Shi'ism in detail from the time
of the Safavids. Thus, he played a decisive role in the formation of the perception
of Shi'ism in the Western world, and his studies became one of the unique studies
in the West.
He personally observed daily Shiite traditions on the street. In another chapter of
his work, he criticizes the mood change between the Prophet Muhammed and
Shah Abbas: “Most of the times in Persia, there is a similarity between the Shah
Abbas and the Prophet Muhammed. Which one is more important, the Prophet or
the Shah? I want to direct their attention to the question, to whom to pray, to
whom to believe in? I want to draw attention to the fact that they have a great
contradiction.” Herbert pointed out to the contradictions and perceptions that
many people would not dare to testify today.
Herbert observed the general character and transformation of the Ardebil
movement in detail. He depicted the process developing under the religious
manifestation towards a political status that leads to becoming a state. Roger
Savory, an eminent researcher in modern Safavids studies, was also influenced by
him. Herbert considers Shah Ismail's movement as a standard revolution in terms
of its cause and consequence. In the beginning, Shu‘ūbiyya (nationalism)
movement served as a very dynamic ideology during the Shah Ismael revolution.
When the revolution was over, Shah Ismael abandoned this ideology and headed
for a more stable system, just like the other revolutions observed in history.
Herbert attributed the origins of Persian monarchy to Shah Ismail and even further
to Cyrus, the King of Persia. When describing the Arabian period, he tells that
Caliph Omar was both Caliph and Persian King after the conquest of Persian
territory. In other words, he mentioned the Caliph Omar in the historical
development of Persian monarchy along with Shah Ismail and King Cyrus.
Herbert interpreted Sheikh Junayd movement rather as a reformist approach an
alternative to Islam. After telling the general features of the period that started
with Sheikh Junayd and peaked with Shah Ismail, Herbert mentions that this
brought about fractions in Islamic traditions. Particularly within the scope of
convergence attempts between Christianity and Shi’ite, it can be seen that he
preferred using expressions that evoke the incidents of Ali (Ali b. Abu Talib) with
Jesus and Husayn’s (Husayn b. Abi Ali b. Talib) martyrdom in the tragic massacre
at Karbala with the incident attributed to Jesus’ crucifixion (Liturgi Drama).
Consequently, British preferred Shiism as an alternative to Sunni in the religious
dimension for the development of political and commercial relations and adopted
the idea of building common idea platforms in the ideological context. Herbert's
works also play an important role within the context of British-Shiite, which is one
of the most controversial issues today

The scripts' final word is generally known as the ending, the completion, the ‎signature, and the word "Anjameh." This section's significance is because it provides a brief overview of the author, version features, time, location, and political and social conditions of Writing. "Jong" (codex) is also referred to as a manuscript or a set of documents containing a selection of historical, literary, religious, and scientific documents and texts.
With this explanation, the present paper's main issue is to examine the importance of colophon in recognizing "Jong-e Ahmad Gholam's" historical values from the late Safavid era and the time of the Afghan uprising. This research suggests that study the content and form of the colophons of this manuscript is the first step of correct recognition of the author's identity, spatial and temporal identity, historical context, and comparative and critical examination. The method used in this research is the formal and content analysis with phenomenological approach extracted and discovered data from the manuscript mentioned above along with documentary and library sources.

The Fotuhat-i Gitisitan was composed in verse three years before the fall of the Safavid monarchy.  A rich historical epic, its focus is on the battles of the most famous kings of the dynasty and provided valuable information in regards to the social, cultural and political history of the Safavid dynasty.
  The poet is the grandson of the famous grand vizier, Khalifah Sultan, who traces his lineage to a branch of the Mar'ashi family of Mazandaran. The family had immigrated to Isfahan during the reign of Shah Tahmasb and held different imperial positions during the Safavid period, especially in the clerical establishment.

  Despite the rationalism that marks the poet’s writing, fatalism colors his world-view where fate is understood to be the main cause for victory or defeat. His language and the selected topics of his composition reveal  the poet's nostalgia for the glorious age of  Shah Abbas I.

  The main intellectual challenge of the poet is to show the importance of his epic and the unique perspective of the poet. This article is a synopsis and analysis of the content of the Fotuhat-i Gitisitan and to outline what it has to offer to the historians of the Safavi world.