Search published articles
Showing 5 results for Seljuk
Volume 4, Issue 2 (4-2012)
Abstract
When the Turkmen Seljuks stepped in the world of policy, Iran had passed through the historical experiences of establishing political evolutions and semi-autonomous powers in Abbasid era. These local dynasties left their precious heritage of political structure and legitimacy to the Seljuks to establish the first Islamic empire in the Medieval age. The Seljuks developed a combined method of their nomadic procedures as well as the Iranian bureaucracy system to dominate on the vast territories from Transoxiana to Mediterranean for nearly a century and a half. They developed the interaction and division of power among the main agents and institutions in the society to organize their own legitimacy. This paper aims to introduce the Seljuk S’political structure since the formation of the government until the end of Sultan Malikshah era (1040-1092) and based on the various sorts of legitimacies categorized by Marx Weber in order to, identify the procedures promoted by the Seljuks to legitimize their power that were unprecedented in the Iranian Islamic history.
Volume 11, Issue 51 (7-2023)
Abstract
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.
Volume 13, Issue 61 (3-2026)
Abstract
With the gaining power of the Turkish and Arab people and their political and religious control over Iran, the Iranian public, realizing the danger of identity collapse, came to an identity confrontation with the dominant nation collectively. The main manifestation of this confrontation took place in the field of language and led to the construction of linguistic actions, the masterpiece of which was the Shahnameh. In this study, considering the theory of history of mentalities, which seeks to explain the spirit of the times and the national spirit in historical periods by finding intellectual signs from literary and historical sources and interpreting them, the role of the Iranian public and identity in preserving and surviving the Persian language has been explained in a descriptive-analytical manner by introducing examples of Iranian public linguistic efforts during the Ghaznavid and Seljuk periods. The results of the study show that in the identity conflict between Iranians and the dominant ethnic group, which was accompanied by the religious prejudices of the rulers and the superiority-seeking view of the Arabs, the Iranian public identity led to the preservation of language as a national unifying factor alongside other identity components such as Iranian culture, beliefs, and rituals. This effort has been manifested in numerous linguistic actions and ultimately led to the emergence and spread of the Shahnameh as a collection of national culture and identity in the field of language.
Research Background
There have been scattered reports in Iranian and Shahnameh studies about the role of popular identity in preserving and revitalizing the Persian language, which have looked at it without considering the spirit of the times and the prevailing mentality of society, considering national identity to be the result of the Persian language. Also, following the strong interest in Shahnameh, they have always introduced the Persian language and Sihahnameh as the factor of perpetuation of Iranian identity.
The theory of the history of mentalities has been proposed in Iran in recent years through the translation of several books in the field of philosophy of history and historical methodology. In his doctoral thesis, Arzoomand Liyalkol examined the impact of the Shahnameh on the Iranian mind and language during the Ghaznavid and Seljuk periods using the theory of the history of mentalities. In collaboration with Ghasemzadeh, he discussed the importance of this theory in Shahnameh studies in the article "History of Mentality and Shahnameh Studies". The same authors, in a study titled “Analysis of the Impact of Public Attitudes on Racial Authenticity in the Ghaznavid and Seljuk Regimes,” examined the impact of public perceptions on Shahnameh-Iranian genealogies during the Ghaznavid and Seljuk periods.
Goals, questions, and assumptions
In this study, considering the theory of the history of mentalities, it has been shown how the public mentality and the spirit of the times, influenced by the national mentality in the shadow of popular identity, have been able to preserve the Persian language as the most important identity component, and in this linguistic act, the Shahnameh, as the great identity heritage of Iranians, has been formed in the context of language. At the same time as the Shahnameh appeared, the presence of Turkish rulers in Iran alongside the dominant Arab-Islamic intellectual movements and ideas supported and guided by the Abbasid caliphs had caused the ruling discourse of the period, writers, thinkers, and historians to be indifferent to national issues and the Shahnameh. Also, like the author of al-Naqz, they consider the national narratives to be "false stories and unfounded stories in the name of Rostam and Sorkhab, etc. and the praise of Gebergan" (Qazvini Razi, 1979, p. 67). However, how did the Iranian mentality and language find its way amidst all the adversity and, relying on the Iranian mentality, preserve the Persian language to the point where it led to the creation and popularization of the Shahnameh?
Main discussion
Linguistic resistance is more comprehensive than other identity efforts of Iranians and it is evident at all levels and in all identity actions of the first centuries of Islam. The linguistic struggle of Iranians in preserving their national identity has been ongoing since the first decades of the establishment of the Islamic state, with the presence of Iranians in the administrative apparatus of the Umayyad and Abbasid dynasties. This has continued in line with political and social trends. The Iranians' persistence in national components, including language, led to the continuity of the Iranian mentality and identity during the Islamic period, and "if its crust appears to have changed, its core and core remain intact and Iran has preserved its identity." (Hertsfeld, 1925, p. 15).
The Iranian public, at the height of religious, ethnic and linguistic prejudices in the early Islamic centuries and the contemptuous view of the Umayyad and Abbasid rulers and their dependent rulers, considered Iranians their subjects, despising Iranian languages. As Moqaddasi quotes from Abu Hurairah: “The Messenger of God said: The worst language in the sight of God is Persian, the language of Satan is Khozi, the language of the people of Hell is Bukhari, and the language of the people of Paradise is Tazi” (Moqaddasi, 1982, Vol. 2/p. 625). This shows that they have achieved an identity confrontation by enduring various failures and their main action against the dominant Arabs and Turks was formed in the fields of language, belief, ritual, culture, art, among others. They have succeeded in keeping alive the Persian language and national identity, which was despised by the Arabs and political rulers, and in this way, revive and preserve other identity components.
Conclusion
From the perspective of the history of mentalities, the Iranian identity led to the preservation of the language and the emergence and spread of the Shahnameh which can be analyzed in several linguistic actions. Firstly, the Iranianness of the language of civil offices from Khorasan to Baghdad following the presence of Iranians in the administrative system of the Islamic world, and secondly, the public's adherence to speaking local and national languages and translating the language of prayers and verses of the Quran and acts of worship into Persian. Thirdly, the translation of Iranian texts from Pahlavi into Arabic. Fourthly, the translation of texts from Arabic into Persian. Fifthly, Iranian writers who were knowledgeable in Arabic who were forced to write in Arabic during the political dominance of the Arabic language. Finally, the tolerance of Iranian governments that emerged from the masses, such as the Saffarids, the Buyids, the Samanids, among others.
References
Hertsfeld, E. (1985). National archives of Iran. Majles Press.
Maqdisi, A. (1982). Ahsano al-Taqasim fi Ma'refat al-Aqalim (translated into by A. Manzavi). Iranian Authors and Translators Association.
Qazvini Razi, A. (1979). Al-Naqd, known as baza al-masaleb al-Nawasib fi naqd ba'z Fazaeh al-Rawafid (edited by Muhaddis Ermaovi). National Archives Association.
Research Background
There have been scattered reports in Iranian and Shahnameh studies about the role of popular identity in preserving and revitalizing the Persian language, which have looked at it without considering the spirit of the times and the prevailing mentality of society, considering national identity to be the result of the Persian language. Also, following the strong interest in Shahnameh, they have always introduced the Persian language and Sihahnameh as the factor of perpetuation of Iranian identity.
The theory of the history of mentalities has been proposed in Iran in recent years through the translation of several books in the field of philosophy of history and historical methodology. In his doctoral thesis, Arzoomand Liyalkol examined the impact of the Shahnameh on the Iranian mind and language during the Ghaznavid and Seljuk periods using the theory of the history of mentalities. In collaboration with Ghasemzadeh, he discussed the importance of this theory in Shahnameh studies in the article "History of Mentality and Shahnameh Studies". The same authors, in a study titled “Analysis of the Impact of Public Attitudes on Racial Authenticity in the Ghaznavid and Seljuk Regimes,” examined the impact of public perceptions on Shahnameh-Iranian genealogies during the Ghaznavid and Seljuk periods.
Goals, questions, and assumptions
In this study, considering the theory of the history of mentalities, it has been shown how the public mentality and the spirit of the times, influenced by the national mentality in the shadow of popular identity, have been able to preserve the Persian language as the most important identity component, and in this linguistic act, the Shahnameh, as the great identity heritage of Iranians, has been formed in the context of language. At the same time as the Shahnameh appeared, the presence of Turkish rulers in Iran alongside the dominant Arab-Islamic intellectual movements and ideas supported and guided by the Abbasid caliphs had caused the ruling discourse of the period, writers, thinkers, and historians to be indifferent to national issues and the Shahnameh. Also, like the author of al-Naqz, they consider the national narratives to be "false stories and unfounded stories in the name of Rostam and Sorkhab, etc. and the praise of Gebergan" (Qazvini Razi, 1979, p. 67). However, how did the Iranian mentality and language find its way amidst all the adversity and, relying on the Iranian mentality, preserve the Persian language to the point where it led to the creation and popularization of the Shahnameh?
Main discussion
Linguistic resistance is more comprehensive than other identity efforts of Iranians and it is evident at all levels and in all identity actions of the first centuries of Islam. The linguistic struggle of Iranians in preserving their national identity has been ongoing since the first decades of the establishment of the Islamic state, with the presence of Iranians in the administrative apparatus of the Umayyad and Abbasid dynasties. This has continued in line with political and social trends. The Iranians' persistence in national components, including language, led to the continuity of the Iranian mentality and identity during the Islamic period, and "if its crust appears to have changed, its core and core remain intact and Iran has preserved its identity." (Hertsfeld, 1925, p. 15).
The Iranian public, at the height of religious, ethnic and linguistic prejudices in the early Islamic centuries and the contemptuous view of the Umayyad and Abbasid rulers and their dependent rulers, considered Iranians their subjects, despising Iranian languages. As Moqaddasi quotes from Abu Hurairah: “The Messenger of God said: The worst language in the sight of God is Persian, the language of Satan is Khozi, the language of the people of Hell is Bukhari, and the language of the people of Paradise is Tazi” (Moqaddasi, 1982, Vol. 2/p. 625). This shows that they have achieved an identity confrontation by enduring various failures and their main action against the dominant Arabs and Turks was formed in the fields of language, belief, ritual, culture, art, among others. They have succeeded in keeping alive the Persian language and national identity, which was despised by the Arabs and political rulers, and in this way, revive and preserve other identity components.
Conclusion
From the perspective of the history of mentalities, the Iranian identity led to the preservation of the language and the emergence and spread of the Shahnameh which can be analyzed in several linguistic actions. Firstly, the Iranianness of the language of civil offices from Khorasan to Baghdad following the presence of Iranians in the administrative system of the Islamic world, and secondly, the public's adherence to speaking local and national languages and translating the language of prayers and verses of the Quran and acts of worship into Persian. Thirdly, the translation of Iranian texts from Pahlavi into Arabic. Fourthly, the translation of texts from Arabic into Persian. Fifthly, Iranian writers who were knowledgeable in Arabic who were forced to write in Arabic during the political dominance of the Arabic language. Finally, the tolerance of Iranian governments that emerged from the masses, such as the Saffarids, the Buyids, the Samanids, among others.
References
Hertsfeld, E. (1985). National archives of Iran. Majles Press.
Maqdisi, A. (1982). Ahsano al-Taqasim fi Ma'refat al-Aqalim (translated into by A. Manzavi). Iranian Authors and Translators Association.
Qazvini Razi, A. (1979). Al-Naqd, known as baza al-masaleb al-Nawasib fi naqd ba'z Fazaeh al-Rawafid (edited by Muhaddis Ermaovi). National Archives Association.
Mohsen Morsalpour,
Volume 24, Issue 4 (12-2017)
Volume 24, Issue 4 (12-2017)
Abstract
The royal institution in ancient Iran involved implications such as race, splendor, and personality. Ahura Mazda brokerage, construction and development, border protection, justice, and religiosity were the functions of royal institution and developed according to the requirements of the time. However, with the arrival of Islam, the royal institution was initially rejected and discouraged; but after a while, it prevailed on the Arab tribal teachings and became the supreme prototype of governance pattern. Investigation of Iranian rulers after Islam and even during Arab caliphs on whether or not the requirements of the royal institution were responsible for its functions (referred to the duties of caliph or Islamic rulers) indicates the importance of these elements in that period. In some texts of the Islamic period including the letter of Tahir to his son Abdullah, we can find the reflection of the aforementioned royal functions; but due to a change in some of the requirements and functions, the book Siyâsat-Nàma of Nizam al-Mulk is the first text of the Islamic period that has focused on them fully and comprehensively. With emphasis on the central role of the king and the royal institution functions, Nizam al-Mulk tried to change the Seljuk tribal government into the one with Iranian governance pattern. Taking into account an analytical approach, this paper tries to investigate the functions and requirements of the royal institution that is the center of Iranian governance pattern in Siyâsat-Nàma and effort of Nizam al-Mulk for changing Seljuk tribe's attitude.
Mohsen Saadati, Javad Neyestani, Alireza Hejebri Nobari,
Volume 27, Issue 3 (6-2020)
Volume 27, Issue 3 (6-2020)
Abstract
Defensive fortifications in different regions of Iran have been an effective factor in the survival of residential centers and commercial routes. An investigation on defensive structures will provide useful information on this kind of architecture. The study of remains of castles in the Rey region has provided an important context for archaeological research. In the present study, the Seljuk fortifications (Rashkān fortress, Gabri and Kāsni Castles) are introduced and recognized as inner city castles. It aims at identifying and studying the Seljuk fortifications of Rey, identifying the function of inner city fortifications, and comparing them with other samples in neighboring regions in terms of characteristics. The data were gathered through field and documentary studies while an analytical-historical method was applied in the course of the research. Important questions intended to be addressed were: 1. what has been the role of Seljuk fortifications of Rey in security provision of the region? 2. In which categories can the Seljuk fortifications of Rey be classified in terms of structural characteristics and architectural classification? Among the Seljuk fortifications of Rey, Kohandez (e.g. Rashkān Fortress) had functioned as the political headquarters, and in other inner city castles, larger circular towers have been usually located in four angles and interspersed with subsidiary towers. These types of defensive architecture indicate the progress in the urban construction and security provision.
| Page 1 from 1 |