JOURNAL OF HISTORICAL STUDIES OF ISLAM
Year:2016 | Volume:8 | Issue:30|Papers Count:10

The immigration of intellectuals to Anatolia from those parts of the Islamic world that were exposed to the big invasion of Mongol, whether during this invasion or before it, led to improvement and inveteracy of Islamic culture and civilization which has already started institutionalizing and blossoming in the Anatolia. Meanwhile, establishing that who the people that contributed to this process were, shall facilitate our understandings of the nature of Islamic culture and thoughts which subsequently formed in this region. In this paper, we shall talk about Imam-i Ghazali's descendants who had immigrated to Anatolia and settled in Aksaray. However, before addressing the mentioned issue, an important reference, i.e.al-Walad al-Shafiq, will be examined which is the sole written reference on this topic in the Saljuks era, and its author will also be introduced. Afterwards, the data of this reference which is about Ghazali’s descendants will be examined. Lastly, we will focus on the issue raised by some biographical references indicating that Ghazali has had no son, and will examine the data presented in the mentioned reference, i.e. al-Walad al-Shafiq.

Al-elam o-zakher fi ahval el-avayel va al-avakherknown as Jannabi’s History is a book written in Arabic language on the general history of the universe, from the beginning to the tenth century, dedicated by Mustafa Jannabi to the Ottoman Empire - Sultan Murad III (982-1003AH/1561-1579AD). According to some authors, the ancestry of this historian backs to Jannabeh (Genaveh) in Fars Province and therefore he is known as Jannabi. The importance of this issue is related to the presence of an Iranian historian at the court of Ottomans in the tenth century AH. This author has some other works, whileAl-elam o-zakher fi ahval el-avayel va al-avakher is considered as the most important work of him and has led to his reputation. The importance of the historiography of Jannabi is due to the fact that he is the first Ottoman historian who has written a comprehensive general history of Islam. Furthermore, Fazalkah is one of the famous historical books of Ottoman dynasty written by Chalabi, and is an abstract of “Jannabi’s History”. Also, Alelam o-zakher fi ahval el-avayel va al-avakheris considered as a source for other important Ottoman historical books by historians of this era. This may reflect the influence the Ottoman historiography and its historians have incurred from an Iranian historian. There are two manuscripts of the same book in Malek Library, Tehran with access codes of 4351 and 4370. The purpose of this study is show such an influence and its features in terms of method of historiography based on the author's attitude towards the challenging issue of Shiism between the Ottoman and Safavid, using his reports about the character of Shiite Imams (PBUH) and Shiite ruling dynasties.

Among those adaptations that the Ottomans had from the Anatolian Seljuks, Nowruz/Nevruz, as an embodiment of the Iranian culture, was one of them, which could find its way into the Ottoman administration. Nowruz was magnificently celebrated in the Ottoman court, and numerous ceremonies were held like preparing Nowruz electuary (Ma’joun-i- Nowruziye) by Hakmbsh/ Hekimba, providing New Year’s calendar by Munajjimbsh/ Muneccimba, giving flowers and fruits to some courtiers, as well as giving presents to the Sultan and some other governmental officials. In addition to the bureaucratic affairs of the court, many of administrative and financial affairs, appointment and dismissal of some officials, preparing financial ledgers, and collecting taxes and dues payment both in cash and in kind (Timar and Zeamet) were scheduled based on Nowruz.Furthermore, Nowruz greatly influenced the Ottoman’s military administration. Nowruz’s influences on the Ottoman’s military organization can be seen both for land and marine forces, such as the military ordinance, affording the necessities of the military forces, and movement of ground forces and navy a while before the beginning of Nowruz.

Safavid era is a period of flourishing of fine arts in Iran. During this era, with the encouragement of the kings, many artists were working all around the country. That is why many reference books have been written during this era about calligraphy and other fields of art. “Golestan-e Honar” written by Qazi Monshi Ahmad Qomi is one of the most significant independent reference book, which contains valuable information regarding calligraphers, miniaturists and illuminators in Safavid era. This reference book offers a new perspective and contains lots of useful information about the artists in the Safavid era.“Manaqeb-e Honarvaran” is another trusty reference book that has been written a decade prior to the “Golestan-e honar” by Mostafa Ali Afandi in Ottomans territory. There are notable similarities and differences between these two books. In this paper, the researcher tries to provide a picture about the era in which these two authors used to live, by studying similarities and differences between these two books, using a descriptive analysis method.

Ottomans, as a local emirate in West Anatolia, gradually became an independent state and even a global empire in the late thirteenth century. Although the tradition of the historiography in the Ottoman state emerged with some delays, however after the formation, it evolved and became one of the main trends of Islamic historiographies. So far, there have been numerous studies about the formation and evolution of Ottoman historiography. However, the position and impacts of Persian Historiography in the formation of Ottoman Historiography as a whole has not been investigated yet. Because some of the main Persian sources have not been edited and have remained unpublished, for instance, we still have not a critical edition of Bitlisi’s Het Bihit at hand yet. However, in recent years a number of sources have been edited and published in Iran and Turkey. With the publication of these works, there is a good chance to review the position and dimensions of the emerged field. Addressing the Ottoman historiography, especially for us as Iranians, may be helpful to understand the historiography of Iran better, and is also of great importance, because from the beginning the formation of Ottoman historiography and also at the culmination of its perfection, it was greatly indebted to Persian language, Persian elements and models. This study is based on these questions: In what historical circumstances Ottoman historiography was formed.What elements were involved in its formation? What was the position and aspects of Persian historiography in Ottoman Empire? The present study answers these questions by using the desk-study and via historical and analytical approach.

The Madarsas played a unique role in promoting Istanbul into an Islamic-Ottoman metropolis by consolidation and boosting the educational and religious life of the city after the conquest (1453 A.D.). Although the transforming of the Istanbul to the Ottoman’s capital took place by Mehmet II (the Conqueror), but the changing of city into the Ottoman educational-religious center and Islamic metropolis, carried out viaother ways, including building of the magnificent mosques and madrases. As a result of building and activities of the significant number of madrasas, especially Madaris-i Sahn (Sahn-I Thiman), Madrasa’s teachers (ustad) and students (Talaba) could teach and study in this madrasas, and inform the life of official Islam (Sharia) and Islam of Madrasa in the new Ottoman capital and metropolis.Consequently, the Madrasas had played an important and unique role in outward image and establishment and flourishing of religious life in Istanbul and converting it into an Islamic metropolis.

In 16th Century, Baghdad was the area divided between two important regional political powers: Ottoman and Safavid. Gradually in the second half of the century, the Ottoman government took power in Baghdad. Baghdad again flourished in this period, meanwhile earlier was under Iranian-backed, had long history of artistic workshops and produced magnificent illustrated manuscripts. The association of artists and artisans in Baghdad led to the formation of a new school in Art that today known as Book-Designing School of Ottoman Baghdad. The question is that: How Iranians much have been influencing on the development of Book-Designing School of Ottoman Baghdad? The results of this research emphasize that immigration and activities of Iranian artists at Baghdad had a major influence on the formation and expansion of the Book-Designing school of Baghdad and upon the type of book layouts in Ottoman era. The research method is historical analytical ones.

Qadiriyya is the first systematic dynasty of Sufi in the Muslim world that its name is derived from Abdul-Qadir Gilani (1077–1166 AD). The order is widespread among Muslims, from India to Sudan and the European frontiers of the Ottoman Empire between the eighth and twelfth - century AH. The first origin of Qadiriyya was Iraq and the historic city of“One Thousand and One” sects, i.e. Baghdad, which has survived the Mongolian conquest, and remained an influential Sunni institution. This period was the grandeur era of the Seljuk-Abbasid. The Qadiriyya was divided from Junayd School, and its followers were initially followers of Hanbali School, however, especially in Egypt and Kurdistan, a growing number of Shafi' i followers were added to them. The basic question of this paper is that why the Qadiriyya was rejected in, and meanwhile was welcomed in the Ottoman Empire? This Sufi order was important for Iranian governments, i.e. Safavid and Afsharid, at least for two reasons: first due to the anti-Shi' ism approach of this doctrine, and second, because of the strong and effective presence of Qadiriyya in the disputed areas between Iran and Ottoman governments, i.e. today’s Iraq and the Kurdish regions. Qadiriyya, with regard to the Iran and Ottoman wars, was always supportive of Ottoman and, believed that its state will last until resurrection and the end of the world. Consequently, the Iranian government’s policy towards it was rejecting, contrary to the Ottoman’s that had adopted a welcoming approach. The result of these contrary policies was that Qadiriyya was suppressed in Iran, bur spread throughout the territory of the Ottoman Empire.

Scientific policy-makings and type of relations of rulers with each other are effective in development and transfer of knowledge and culture. Ottoman government usually was in peace with Timurid. This led to scientific and cultural relationships between both territories ruled by these two emperorships. This paper is focused on the role of Mulla Ali Qushji in transferring knowledge of astronomy and mathematics from Samarqand School to Ottoman schools. It will be shown that how Qushji, after collapsing school and Samarqand observatory after the death of its founder, i.e. Ulugh Beg, transferred a huge volume of scientific information to Ottoman country, up to the pint that its impacts were seen even at early of era of European scientific revolution. Qushji’s effectiveness is not only noticeable in transferring knowledge of mathematics and astronomy, but also in forming new scientific schools in Ottoman territory. Also, we will see that how collapsing a scientific school causes development of new scientific schools in another territory.

Safavid era (1501-1736 A.D.) was one of the most important epochs in the history of Iran, because Iran experienced stability in it, the era of manifestation of the architectural skills. Sheikh Lotfollah Mosque is one of these manifestations. Another Islamic world empire was Ottoman Empire (1299-1923 A.D.). The mosques that were built for kings can be considered as perfect examples of outstanding architecture and aesthetical tradition of those eras. Suleymaniyeh Mosque is one of these mosques. Both empires had their special religious beliefs and reflection of these influences can be seen in their art and architecture.This study, by analytic- descriptive method, has focused on manifestation of religious beliefs in Iranian and Ottoman architecture, Sheikh Lotfollah Mosque Isfahan and Suleymaniyeh Mosque in Istanbul. The research shows that religious beliefs of rulers and worldview of their builders are hidden in their architectures, and adhering to religious is the cornerstone of both empires. The influence of religion was more notable on Safavid art and architecture. This is maybe due to long life of Ottoman Empire; on other hand the culmination of religious influence on Safavid art was coincided by the tolerance of Ottoman Empire with regard to other religions. The architect at the court of Ottoman Empire was first Christian, and maybe that is why Suleymaniyeh Mosque manifests the influence of Christianity along with of Sunni Islam; whereas Sheikh Lotfollah Mosque was representing Shiite and Sufism thoughts.