mongols

One of the characteristics of the Iranian real estate system is the belief in the order and organization of social affairs based on the "Asha" law and the "Khish-Kari" system. This was an effective model for politicians in all periods of Iran's history. But in times like the invasion of "An- Irani" tribes, this structure was challenged. In such a situation, the Iranian elites have tried to recreate and teach the lost model to the new rulers. With the invasion of the Mongols in the 7th century, many infrastructures and administrative and political affairs were destroyed. In this research, with a descriptive-analytical method and citing library sources, an attempt is made to answer the question that at this point, what was the position of paying attention to the principle of "Khish-Kari" to restore the orderliness of society's affairs in the thought and works of Juwayni and Sa`di? The findings of the present research show that the main concern of Juwayni and Sa`di at this stage of Iran's history is the disorder and disintegration of the existing structures of society, which is partly a result of the ignorance and inattention of the Mongol rulers and agents to the "Khish-kari" system. Therefore, by creating historical and literary works, while providing pieces of advice and instructions as well as introducing successful models of rulership, they have tried to reform the anarchists in a way.

Some social strata in Iranian society underwent changes and transformations during the Ilkhanate period of the Mongols. The Sādāt were one of these strata whose value and prestige increased during the Ilkhanate era. The Ilkhans considered the Sādāt as the social elite of the Iranian society and held them in special respect. Sādāt were predominantly Shia, which further endeared them to the Mongols because the Shiites were more trusted by the Mongols than the Sunnis. The attribution of certain miracles to the Sādāt doubled their credibility among the Mongols. This article addresses the question of what special privileges the Sādāt enjoyed during the Ilkhanate period. The present study, using a descriptive-analytical research method and library data collection approach from primary historical sources, examines the social, economic, political, and managerial status of the Sādāt t during the Ilkhanate period of the Mongols. The findings indicated that the Sādāt were exempt from taxes. With the support of the Ilkhanid rulers, they attained important managerial positions and often held responsibilities and benefits related to endowments. After embracing Islam, the Ilkhans sought to get married with the Sādāt, demonstrating their commitment to Islam and portraying themselves as the rightful inheritors of governing authority over Muslims.

As the third great invaders to Iran, the Mongols took control of all affairs for a considerable period of time. They had neither a civilizational nor a religious characteristic, unlike the Greeks and Arabs. Thus, they did significant harm to the political and religious foundation of Iranian society. The government and religion have always coexisted in Iran, with the Shah serving as both the nation's protector and the head of the country's official religion. During the period of the Mughal patriarchs, however, the government was in the hands of deserters with a primitive view of politics. Aside from that, they did not attempt to govern by religion, in contrast to the Muslim Arabs. Such viewpoint led to the decline of Iran's politics and religion, which has been described as vulgarity in some Persian writings. With the Mongols' dominion, this devastation, which dates back to the fifth century AH, reached a deplorable state. Such devastation was characterized by lack of wisdom in society, and consequently in politics and religion. As one of the foremost figures in Persian literature, Obeid Zakani represented this harm in his works. This paper aims to study the impacts of such degeneration from the viewpoint of Obeid Zakani, using a descriptive-analytical method. We also suggest that he can be characterized as a thinker of degeneration. Zakani not only describes the damage caused by degeneration, but also offers a solution for it, i.e. utilizing wisdom and justice. This paper asserts that degeneration is a long-term outcome of invasion and also mentions that Zakani's depiction of decline is focused on the reign of Al Muzaffar and the consequences of the Mongols’ invasion.

Undoubtedly, the background of the Mongols' attacks on different Territory and their massive massacres has usually associated the name of the Mongols in the minds of the people of the world since the same time (7th century A.H.) with attributes such as violence, cruelty and cruelty of heart. Perhaps this is the reason why sometimes the question arises in people's minds, whether they were characterized by such traits and had such behaviors in their families. By carefully studying and analyzing the sources of that period, it seems that the result was completely different, and in fact, the family had a very high value and prestige in the eyes of the Mongols. The noteworthy point is that according to the reports of sources and original texts, in addition to women, girls as a member of the family institution in Mongol tribes had a special position and dignity in the house and tribe. The main question of the current research is, why are we facing such an interesting phenomenon among those tribes,

The formation of the Mongol Union by Genghis Khan led them to confront regional and extra-regional opponents. With the beginning of the first disputes between the Mongols and the Khwarezmshahian, the Mongol army headed towards Iran. The current research, using the descriptive-analytical method and using first-hand sources, seeks to answer the question, what methods did the Mongols use to conquer different regions of Iran? The findings of the research show that the Mongols used a combination of erosive, surprising and bloodthirsty war methods in the face of the resistance that was carried out in different regions. Due to the fact that the Mongols did not face a unified army, they used different methods and tactics to conquer different areas. They use methods such as creating fear and panic by sending envoys, capturing villages and surrounding areas before conquering the main urban centers, dividing military forces and fighting simultaneously on several fronts to prevent the unification of enemy forces, long-term siege and surrendering the enemy using catapults. Using incendiary materials to break the siege and evacuate hiding places in cities, using tricks to surprise or trick the enemy, such as pretending to retreat, spreading rumors, offering peace, camouflage, delaying the enemy to arrive for reinforcements and reinforcements, and using captives They used war in the battle with the enemy.

The history book of the second year of high school provides a reading of the history of Iran in the Mongol and Ilkhanid periods, which is more than an identity-based representation based on a problem-oriented re-reading and a link between that experience. -Historical histories with some issues of the present time, which has been written only with a descriptive and of course concise approach. What is clear is that the period of the Mongol rule in Iran is one of the most important periods in the history of Iran in terms of the continuity of the idea of Iranian identity and culture and the gradual transition of Iran from this period. Emphasis is on this importance from some identity-cultural perspectives, of course, in the realm of the institution of education; An institution that is the most important and powerful institution in creating culture and strengthening the foundations of identity in society.

The Mongol Invasion (616 AH) is one of the considerable subjects in Islamic-Cultural Iran and a significant factor in the continuation of the concept of Iran. Seek to overcome the Mongol Invasion Crisis, Persian Society took over in the Diplomacy, Efficiency of Persian Bureaucrats, and Dynamics of the Cultural Functions of Persian Elements. One of these significant factors in the continuation of the concept of Iran was the Epopees (Shahnamah - شاهنامه ی منظوم) and one of the most Momentous Epopees is the Hamdallah Mustawfi’s Zafarnamah. There are two aspects towards the Mustawfi, primarily, it introduced the continuance for the benefit of Literary and Cultural People but doesn’t mention Islamic-Cultural Iran. The second aspect uses Iran as an efficient concept and a word that defines the novel historical terms, however, the approach to Mustawfi as a glorious Persian with Ancient Notion is superior to an honorable Persian Muslim in Islamic Iran. In conclusion, According to the technical structure of the debate, attention to the two aspects towards proving the continuity of Iran has neglected the Mustawfi’ Islamic-Cultural Attitude. Therefore this Article aims to specify the facets toward the notion of the continuity of the concept of Iran and answer to the Mustawfi’ Islamic Cultural Attitude and impact of Mongols with Analytical Descriptive Method and specify the aspects and Epopee of Zafarnamah.

Land rights or property rights are one of the most important issues in land and property relations. Land law governs how land is owned and the resulting financial and human rules. In Iran, property rights were most affected by political events, the state of political power, and the reaction of the people to it. From pre-Islamic times, and especially during the Sassanids, there was a kind of confusion in the law and the nature of land ownership, which was the result of legal and religious interpretations. This turmoil was transferred to the Islamic era and became part of the Iranian land tenure tradition of the Islamic era. The Mongol invasion of Iran created a new challenge in civil relations that was rooted in the nature of the Mongol tribal relations and their differences with other dominant tribes in Iranian history. The purpose of Genghis Khan's law, which was called Yasa and was codified around 1206 AD, was the affairs of individuals, not their property. Therefore, the most important difference between Yasa and Sharia was that in Yasa, the personal situation and property of the individual were taken into consideration. Yasa challenged the pattern of land ownership and the resulting legal relationship by disparaging and degrading monopolies, both urban and rural.   The confrontation between sharia and law in land rights and land ownership was one of the important issues in Iran after the Mongol invasion. In the Islamic period before the Mongol invasion, sharia and custom were the two main pillars of Iranian land law, with the arrival of the Mongols, the law was added and this was the beginning of a serious challenge in Iranian land law. The encounter of Sharia-Sunnah with Yasa and its effect on the civil relations of the Mongol era has not been reflected much in Oriental studies. Lambton calls the civil relations of this period "a renunciation of tradition." Petroshovsky considers the land issues of Iran in this period as the result of the transition of the Mongol Empire to the feudal stage. But these arguments do not agree with the realities of the Mongol era. During this period, the Yasa, as the legal and behavioral basis of the ruling class, was in serious conflict with the Iranian sharia and property traditions. It continued until later periods. By entering Iran, Genghis Khan's law was upgraded from a set of Mongol tribal laws to the level of the main legal framework of the vast Mongol territory of which Iran was a part. This somewhat challenged the position of the sharia. A challenge that, unlike in the past, when Sharia was able to partially resolve its break with Iranian custom, remained. According to Lambton, the difference between Yasa and Sharia was not noticeable in the early days of Mongol rule and when they settled in the suburbs. This difference became more palpable as the Mongols emerged from the alien invaders and mingled with the native people. Ghazan and Timur made efforts to reconcile Sharia and law, but this attempt was nothing more than the eclecticism of Sharia and law, which itself caused a great deal of legal turmoil. Why and how the challenge of Sharia and law in the time of the Mongols and the reflection of this challenge in Oriental studies are the questions posed in this study. Although during the rule of the Ilkhans, it became closer to the Iranian sharia and traditions, but in the end, it provided the ground for further domination of the government over the land and the form of its transfer. The expansion of large state-owned properties during the reign of Ghazan and his successors Oljaito (703-716 AH) and Abu Sa'id (716-736 AH) That was it.

From the very beginning of the Mongol invasion of the kingdom of Sultan Mohammad Kharazmshah, several proposals were made to counter and repel the attack. One of the most important proposals - which was valuable in various ways - was presented by Atabak Lor "King Nasreddin Hazarasb". He suggested the famous and strategic Takow Strait near Behbahan - between Behbahan and Dehdasht Kohgiluyeh - to prevent and confront the Mongols. This narrow and long; Filled with running water and running and stagnant springs, hard-to-reach and impregnable peaks and ridges, large caves and caverns for food storage, precipices and steep slopes for throwing expensive and destructive stones And there were cases like that.In addition, Atabek Lor believed that at least one hundred thousand warriors from the tribes of Lor, Shool, and Persia could be gathered and fought and resisted in the strait. However, the sultan did not accept and, like other proposals, rejected and rejected the path of repentance and destiny. Using historical research method and descriptive-analytical method, this article collects and evaluates first-hand source reports and seeks to answer this main question by criticizing the opinion of current researchers.Where is the proposed place of Atabak Lor for confronting the Mongols and what were the mentioned advantages and disadvantages and why did Sultan Mohammad not accept it? The findings show that Sultan Khwarezmshahi, out of fear and anxiety,

Baghdad was the center of the caliphate of the Islamic world for more than five centuries. It was conquered by the Mongols in 656 AH, so this is the most important event in the political developments of that time. The military strategies of the Mongol empire enabled them to conquer almost the entire continent of Asia and parts of Eastern Europe. They adopted useful technologies for attacking fortifications from other cultures, and employed foreign technical experts. Their military structure was very flexible, and allowed the Mongol army to attack in large groups to besiege the enemy or ambush them in order to destroy a fugitive and defeated army. Thus, the present study seeks to find out what effects the Mongol military strategies had on the downfall of Baghdad. The article adopts a historical method in analyzing and explaining the military strategies of the Mongols in the conquest of Baghdad. The findings indicate that the weak structure of the caliphate, their military organizations, and the strategies they implemented played a very important role in the fall of Baghdad after five centuries of centralization of the caliphate. The use of light military equipment and catapults, their adoption of irregular warfare, consultation, and the evaluation of public opinion were the most important factors in the success of the Mongols.

AThe dynasty of Lor Atabakan the Greats (Atabakan-e-Lor-e-Bozorg) is one of the local dynasties of Iran in the period between 550 and 827 AH. This dynasty went through various crises during its rule. One of the most important issues that greatly affected the life of this dynasty was its relations with the two governments of Bani Abbas and the Ilkhans. The present article intends to investigate this issue according to the documents through a descriptive analytical method. Lor Atabakan the Great, like other local dynasties, established relations with the Abbasid caliphs seeking political legitimacy from the very first days of their regime. In analyzing the relations of Atabakan with the Mongol Ilkhans, what seems to be important is Atabak's involvement and presence in the succession disputes after Abaqa Khan. During their regime, the Atabaks had conflicts with local dynasty such as Al-Zafar and Atabakan Lor Kuchak.

After the Mongols’ invasion of Iran, no one could ever imagine that the grand children of Genghis Khan would pave the context for the growth and dissemination of Islam in later periods. Genghis Khan, himself, was a shaman and his grandsons, such as Hulagu Khan and Abaqa Khan, and Abaqa Khan’s children were Buddhists. However, they always dealt with the followers of other religions and sects with respect. The court of Hulagu Khan in Iran was always frequented by the scholars of other religions. Some of the children and grandchildren of Hulagu Khan abandoned their ancestral religion because of the necessities of their time and converted to Islam or Christianity. In this regard, reference can be made to Ghazan Khan and Muhammad Uljaytu who, because of the penetration of Muslim scholars in their courts, paid attention to Islam and Shi’ism. Ghazan Khan chose the Hanafite religion but did not formally acknowledge his conversion to Shi’ism for certain political reasons. Muhammad Uljaytu, his brother, persuaded the king to follow Shi’ism more openly for several reasons including the penetration of some Muslim scholars and Shi’iteministers and rulers, such as Allamah al-Hilli, his son Fakhr ulMuhaqqiqin, and Amir TarmTaz, in his court and their arguments as to the superiority of Shi’ism over Sunnism. Uljaytu chose the Twelver branch of Shi’ism and, at the sometime, issued the order of reading sermons in Friday prayers in the name of the Shi’ite Imams (a) and minting coins in their names. During the time of these two Mongol Khans, particularly Uljaytu, the life conditions of Muslims and, specifically, the Shi’ites were improved