#agha mohammad khan qajar | Explore Tumblr Posts and Blogs

zamancollective · 5 years

Photo

Sarchal: The Forgotten History of Tehran’s Jewish Ghetto

By Kyle Newman

To reminisce is to remember with pleasure, to recollect past events while indulging in the enjoyment of nostalgic return. It would be too simplistic to say that the Jews of Iran reminisce blissfully about their past in a country with a fraught history of antisemitism, yet too harsh to conclude that the calamities they endured ought to completely overshadow their 2500 years of rich history. Memories of Sarchal, the Jewish ghetto of Tehran, serve as living manifestations of this ambivalent train of thought. A dynamic community that was forced to adapt to the ebb and flow of life under monarchical Shi’a regimes, Sarchal was much more than a physical location that housed Iran’s urban Jews from the dawn of the Safavid dynasty through to the troughs of a new Islamic Republic.

In 1588 CE, the Safavid Shah Abbas I revived the Persian empire after centuries of Mongol and Turkic governance. Fairly benign in policy during the first half of his rule, Shah Abbas I reversed his friendly attitude towards the Jewish population when a convert from the city of Lar impelled a royal edict that would force Jews to wear distinctive badges and headgear. Under this edict, Jews were now formally categorized as najjes (ritually impure) under the empire’s Shi’a theocratic law, and ghettoization would begin with the forced expulsion of Jews from Esfahan who refused to convert to Islam. Those who did convert were forced to practice Judaism secretly until 1661, when an edict would allow them to conditionally return to Judaism through payment of the jizya (a tax levied on religious minorities) and wearing their designated badge.

Conditions worsened for Jews during the Safavid era until one of the last kings of the dynasty, Nadir Shah, came to power in 1736 and abolished Shi’ism as the empire’s official religion. This action enabled Jews in cities like Mashhad, who had previously been subject to forced conversion, to reestablish and regrow their communities. Still, neither prosperity nor persecution were experienced by Jews in a linear fashion: the rise of the Qajar dynasty in 1794 spelled the onset of tightening oppression. The Romanian Jewish traveler and historian J.J. Benjamin wrote about the horrid conditions of Jewish life in Qajar Iran in an account from the mid-19th century:

“They are obliged to live in a separate part of town; for they are considered as unclean creatures… Under the pretext of their being unclean, they are treated with the greatest severity and should they enter a street, inhabited by Mussulmans, they are pelted by the boys and mobs with stones and dirt… For the same reason, they are prohibited to go out when it rains; for it is said the rain would wash dirt off them, which would sully the feet of the Mussulmans.”

Given the Jews’ status as a najjes group, the most straightforward way to limit physical contact between Muslims and Jews was to segregate them geographically. In Iranian cities with high Jewish populations like Esfahan, Kashan, Tehran, and Hamadan, Jews were segregated into designated neighborhoods, sometimes within the main city walls and sometimes outside of them. The internal layout of each mahaleh (ghetto) played an important role in distinguishing Jewish life in Iran from the history of other ethno-religious communities.

One such mahaleh was Sarchal, the Jewish quarter of Tehran. Sarchal was different from other Jewish ghettos in Iran given its location in the nation’s capital city of Tehran, an especially volatile and ever-transforming urban enclave since its founding by Qajar King Agha Mohammad Khan in 1786. Unlike the ghettos of Esfahan and other cities, Sarchal was located within Tehran’s old city walls. It is also unique in its oxymoronic overlap with a network of mosques and its proximity to a center of commerce, Tehran’s grand bazaar. Jews and Muslims in Tehran therefore must have interacted very frequently despite the Qajar regime’s heavy-handed, active efforts to quarantine and suppress Jewish life under their rule.

Sarchal is situated in the southeast corner of old Tehran, contemporarily known as the 12th district. It is directly west of Emamzadeh Yahya, or the birthplace of Imam Yahya, north of Tehran’s grand bazaar, east of Pamenar Bazaar, and south of the Qajar era Masoudieh palace (Map 1). I have also included below a map in Farsi created by Eshaq Shaoul that highlights landmarks, religious structures, and other important sites in the ghetto (Map 2). I have translated his map and included a key identifying the aforementioned sites in English (Map 3).

Map 3 Key:

1. Tamadon School

2. House of Seyed

3. Pamenar Gym (zoorkhaneh)

4. Midwife Zivar’s house

5. Mosque

6. Eshagh Bathhouse

7. Reza Goli Khan Mosque

8. Birthplace of Imam Yahya (Emamzadeh Yahya)

9. Mosque

10. Sepir Hospital

11. Midwife Sabia’s house

12. Mullah Haninah Synagogue

13. Aghajan Bakhshi’s house

14. Chaim Golabgir’s house

15. Ayatollah Behbahani’s house

16. Mosque

17. Ezra Mikhail Synagogue

18. Bookstore

19. Fereshteh Pharmacy

20. Seven Synagogue Alley

21. Eshagh’s second house

22. Sarchal Bathhouse

23. Sarchal Plaza

24. Mosque

25. Morteza Navi Butchershop

26. Hakim Moshiah Bathhouse

27. Hakim Synagogue

28. Torbati Pharmacy

29. Ezra Yaghoub Synagogue

30. Eshagh’s birthhouse

31. Dekhantal house

32. Dardashti’s house

33. Bakery

34. Yogurt Maker

35. Tekiyeh Mosque

36. Zoorkhaneh

Very few of Sarchal’s original structures remain intact today. The “Seven Synagogue Alley,” an alley literally surrounded by seven synagogues behind Sarchal’s main plaza, is now nowhere to be found. All the old Jewish hammams (bathhouses), which were built because Jews and Muslims were not allowed to use the same public baths, are gone, as are the Jewish butcher shops, bakeries, and zoorkhanehah (gymnasiums). The Ezra Yaghoub and Mullah Haninah synagogues are still standing, along with Sapir hospital, Pamenar Mosque (dating to the late Sasanian period), Abol Hassan Mosque, Haj Ali Khan Mosque, and Ayatollah Shah Abadi Mosque.

Street names were also changed following the Islamic Republic regime’s campaign to erase historical and cultural remnants of the Pahlavi era, often replacing them with the names of Shi’a religious and revolutionary martyrs. Cheragh Bargh Street is now Amir Kabir Street, Siroos (Cyrus) Street is now Mostafa Khomeini Street (commemorating Khomeini’s son who died before the 1979 revolution), while Pamenar Bazaar street endured little change and is now Pamenar street (Map 4).

Map 4 Key:

5. Ayatollah Shah Abadi Mosque

8. Birthplace of Imam Yahya (Emamzadeh Yahya)

10. Sepir Hospital

12. Mullah Haninah Synagogue

16. Abol Hassan Mosque

23. Sarchal Plaza

24. Pamenar Mosque

29. Ezra Yaghoub Synagogue

Sarchal originally included every necessity for Iranian Jews to conduct Jewish life in an incredibly small quarter with an area of less than one square mile. On an average day, one could stop by the bakery to pick up bread, visit the yogurt maker or butcher to prepare a meal, exercise at the zoorkhaneh, pray and study at one of nine synagogues, buy medication from either of two local pharmacies, and engage in scholarly life by buying a book from the bookstore. Reminders of a bygone era of Jewish life in the ghetto are echoed in prominent family names like Dardashti, Torbati, Elghanyan, and Hakim that originated in Sarchal, as well as the titles of surviving architectural spaces: “rag seller and tailor” alleyway, “welder’s bazaar,” and “cannonball storage facility.”

Slowly but surely, the massive discrimination of Iranian Jews that kept them ever close to one another in the confines of the mahaleh would reduce to subtlety after Reza Shah Pahlavi came to power in 1925. The official categorization of Jews and other religious minorities as najjes would be abolished, and the political power of the Shi’a clergy greatly weakened, ushering in a new zeitgeist marked by relative religious tolerance, which the Iranian Jewish historian Habib Levy would call “The Golden Age of Iranian Jewry.” Beginning in the 1940s and bleeding into the 1950s, the last remaining Jewish families of the mahalehs of many Iranian cities left their communities of origin for better jobs and assimilation in Northern Tehran. The Jewish communities of Iran-- and with them, Sarchal-- would eventually see their quasi-extinction after the 1979 Revolution, when the vast majority of Jews were compelled or forced to flee their home of 2500 years due to the new wave of institutionalized antisemitism established by the world’s first parliamentary theocracy, The Islamic Republic of Iran.

Whether you read The Proverbs of John Heywood from 1562 or listened to Snoop Dogg’s album “I Wanna Thank Me” from 2019, we are all well aware of the phrase “let bygones be bygones,” but to what degree does this sentiment merit acceptance in the context of Iranian sociopolitical history? As far as Jewish Iranians like me are concerned, forgetting the past can be detrimental to the continuation of our existence. There is a stigma surrounding the word Sarchal; many Persian Jews are reluctant to admit our history of poverty and ghettoization. But anything short of active remembrance would serve as a disrespectful gesture to the rag sellers, fabric dealers, grocers, midwives, homemakers, rabbis, butchers, dairymen, and tailors that made life in ghettoes like Sarchal sustainable and even vibrant, not to mention the Muslim business owners and civilians who continued to associate with Jewish communities despite institutional restrictions that prohibited them from doing so.

Jewish Iranians’ eventual outmigration from the mahalehs was surely a turning point that bolstered their financial success in later years and decades, but our escape from oppression should not negate our responsibility to honor our ancestors who built lives within its confines. In fact, we have much to learn from the Sarchalis who managed to raise families, provide for their community as a whole, and motivate Jewish life in less than one square mile-- with all the odds stacked against them.

References

Bentley, Jerry H, and Herbert F. Ziegler. Traditions & Encounters: A Global Perspective on the Past. New York: McGraw-Hill, 2011. Print.

Fischel, Walter J. “The Jews of Persia, 1795-1940.” Jewish Social Studies, vol. 12, no. 2, 1950, pp. 119–160. JSTOR, www.jstor.org/stable/4464868. Accessed 10 Jan. 2020.

Foltz, Richard (2015). Iran in World History. New York: Oxford University Press.

Levy, Habib (1999). Comprehensive History of the Jews of Iran. Costa Mesa, CA: Mazda Publishers.

Lewis, Bernard. The Jews of Islam: Updated Edition. REV - Revised ed., Princeton University Press, 1984. JSTOR, www.jstor.org/stable/j.ctt6wq0nq. Accessed 10 Jan. 2020.

Sanasarian, Eliz (2000). Religious Minorities in Iran. Cambridge: Cambridge University Press.

Shaoul, Eshagh. “Sarechal.com.... Come Home to the Place You Came From.” Welcome to Sarechal, Eshagh Shaoul, http://sarechal.com/.

Tsadik, Daniel. “JUDEO-PERSIAN COMMUNITIES v. QAJAR PERIOD (1).” Encyclopædia Iranica, XV/1, pp. 108-112 and XV/2, pp. 113-117, available online at http://www.iranicaonline.org/articles/judeo-persian-communities-v-qajar-period. Accessed 10 Jan. 2020.

Vladimir Minorsky. "The Turks, Iran and the Caucasus in the Middle Ages." Variorum Reprints, 1978.

Published on January 10th, 2020.

#nonfiction & opinion #kyle newman

18 notes · View notes

erdalkurtulus · 3 years

Photo

Golestan Palace Museums Tehran Tehran-golestan-palaceThe Arg was built during the reign of Tahmasb I (r. 1524-1576) of the Safavid dynasty (1502-1736), and was later renovated by Karim Khan Zand (r. 1750-1779). Agha Mohamd Khan Qajar (1742-1797) chose Tehran as his capital. The Arg became the site of the Qajar (1794-1925).Court and Golestan Palace became the official residence of the royal family. During the Pahlavi era (1925-1979)Golestan Palace was used for formal royal receptions. The most important ceremonies to be held in the Palace during the Pahlavi era were the coronation of Reza Khan (r. 1925-1941) in Takht-e Marmar and the coronation of Mohammad Reza Pahlavi (r. 1941-deposed 1979) in the Museum Hall. In its present state, Golestan Palace is the result of roughly 400 years construction and renovations. The buildings at the contemporary location each have a unique history. Golestan Palace Museum is located in at Arq Square. Tehran Iran. It can be easily reached while you are in Tehran either by public transportation like taxis buses or underground. The station of underground for the Golestan Palace Museum is called Panzdaeh Khordad. #persia #tehran #golestan #golestanpalace #palaisdugolestan #persia #iran #travellers #travel #traveldreams #travelguide #traveligram #travelphotography #travelholic #travelblog #travelblogger #picstagram #traveltheworld #travellers #designedbyerdal #photobyerdal #videobyerdal #erdalskitchen #sharkdiver #travelgram #discover #JustGoShoot #InstaGood (Tehran, Iran) https://www.instagram.com/p/CaT-MeOq9y4/?utm_medium=tumblr

0 notes

enigmahitam · 3 years

Photo

Agha Mohammad Shah adalah pendiri dinasti Qajar di Iran, berkuasa dari tahin 1789 hingga 1797 sebagai raja atau shah. Pada awalnya ia sebagai pemimpin dari Qoyunlu cabang dari suku Qajar. Agha Mohammad Khan seharusnya mulai bertahta pada tahun 1789 namun mulai secara resmi menjadi penguasa pada tahun 1796, walau pada akhirnya digulingkan oleh Ali Khan dari dinasti Zand pada tahun 1794. . Agha adalah seorang kasim yang telah dikebiri saat memasuki masa remaja dan sampai akhir hayatnya tak memiliki keturunan, hingga pada 17 juni 1797 ia tewas terbunuh dan diteruskan oleh keponakannya Fath Ali Shah Qajar. . ============================================ Kunjungi kanal Enigma Hitam di YouTube untuk konten video misteri, konspirasi, sejarah, mitologi, creepypasta dan lainnya, beberapa video sudah tersedia subtitle bila audio kurang jelas. . Aktifkan [CC] pada video Link pada bio Like dan Follow akun IG ini bebas dari segala Endorsement dan pure content creator Follow ⬇ ❓ @enigmahitam ❔ ❓ @enigmahitam ❔ . #enigmahitam #enigma #creepypasta #konspirasi #mitologi #sejarah #film #horror #alien #podcast #fakta #misteri #kriptozologi #videounik #viralindonesia #indonesia #videoviral #beritaviral #trendingtopic #trending #trendingindonesia #infomenarik #info #infounik #infoterkini #faktaaneh #faktaunik #faktamenarik #scp #scpfoundation https://www.instagram.com/p/CV_tWz9Pp6E/?utm_medium=tumblr

0 notes

armeniaitn · 4 years

Text

What stands behind escalation of the conflict between Armenia and Azerbaijan?

New Post has been published on https://armenia.in-the.news/politics/what-stands-behind-escalation-of-the-conflict-between-armenia-and-azerbaijan-44776-06-08-2020/

What stands behind escalation of the conflict between Armenia and Azerbaijan?

In an exclusive interview, the scholar of the “lost” Iravani Khanate, Amir Ali SardariIravani, reveals a rich history of a society marked by a peaceful coexistence between Christians and Muslims which has been all but erased from the understanding of the region by the subsequent and victorious governments.

History

According to the researcher, Iravan Khanat was an independent state in the South Caucasus, which emerged around 1748. The official end of this state was in 1828 after the defeat of Qajars against Russia. The period between its creation in 1748 and 1805 is called the real life of the independent Khanate of Iravan, whereas between 1805 and 1828 the Khanate was under the rule of the Qajar dynasty. It means that in this time the Khan of Iravan was appointed by the Qajar state.

The Qajar dynasty was a Persian royal dynasty of Turkic origin which ruled over Iran from 1789 through 1925 when it was displaced by the Pahlavis.

The development of the city Iravan as a center goes back to the Chukhur-Sa’adbeylerbeyli period in the beginning of the Safavid dynasty in 16th century, which followed by the independent Iravan Khanate in 18thcentury. As a result of the wars between the Ottoman and Safavid Empires, the city of Iravan passed 14 times from Safavids to Ottomans and vice versa. Each time the city exposed to certain destruction and was reconstructed again. After the collapse of the Safavids, the city wasoccupied by the Turks in 1723. In 1733 Nadir Shah conquered Iravan city from the Ottomans again. Nader Shah was an Iranian who belonged to the Turkmen Afshar tribe of Khorasan in northeastern Iran, which had supplied military power to the Safavid dynasty since the time of Shah Ismail Independent khanates were created after the deathof Nadir Shah Afshar in 1748. The city of Irevan became the capital of the Iravan khanate.

Iravan khanate covered the area between Mount Agri (Ararat) and MountAlagoz (Alayaz) and located on both banks of the Araz River. The Iravan khanate was bordered on the north by Pambak river and Ganja khanates, on the east by Karabakh and Nakhchivan khanates, on the south by Khoy and Maku and Bayazid khanates,; on the west by Kars and on the north west by Shorayel sultanates. The territory of Iravan khanate was about 24 thousand square kilometers.

The Irevan fortress locating in a strategic position between the Ottoman Empire, Georgia and Safavid and later Afsharid empire has great importance for all neighboring states. It was built in 1582 by the Ottomans. The causes of political and military interference of neighboring governments in the internal affairs of Khanate of Iravan had emerged due to the commercial and strategic characteristics of Iravan and its unique geopolitical situation in the commercial routes and crossways of south Caucasus region. Located at the cross section between Europe, Asia, Russia, and the Middle East, and is known for the gamut of climates, and landscapes, and in those days, an international trade hub, which brought about a great deal of intercultural exchange, and contributed to the cultural, religious, and linguistic diversity in the region, as described in Thomas de Waal’s ” A Brief Guide to Understanding the Countries of the South Caucasus.”.

After the death of Nadir shah Afshar Mir Mehdi khan was the first khan of independent khanate of Iravan in 1747 but short time after that Azad khan, Afghan who was a general of Nadir shah, conquered Iravan and appointed Khalil khan uzbak as his representative and Khan of Iravan. In his timeIravan was being often attacked by Lezgins of Daghistan and Khalil khanuzbak was unable to protect Iravan.

Lezgins are a Northeast Caucasian ethnic group native predominantly to southern Dagestan, Russia and what is now northeastern Azerbaijan. In the 4th century BC, the numerous tribes speaking Lezgic languages united in a union of 26 tribes, formed in the Eastern Caucasus state of Caucasian Albania (which has nothing to do with the Balkan state), which itself was incorporated in the Persian Achaemenid Empire in 513 BC. Descendants of these tribes are now part of the rich makeup of the region, and retain distinctive cultural traditions.

The Lak Kazi Kumukh Khanate controlled a part of the Lezgins for a time in the 18th century after the disintegration of the Safavid Empire. In the first half of the 18th century, Persia was able to restore its full authority throughout the entire Caucasus under Nader Shah. Some Lezgins were part of the Kuba Khanate in what is now Azerbaijan, while others fell under the jurisdiction of the Derbent Khanate.In 1755 Hasanali khan who was a native Iravani and gained support of people of Iravan, replaced Khalil khan Uzbak.From this time on Iravan was an independent state under the rule of native khans for approximately 50 years until 1805. Hasanali khan gave his position to his brother Husseinali khan 4 years later. Under the rule of Husseinali khan and his son Mahammad khan, Iravan khanate experienced its most prosperous time. Husseinali khan and his son Mahammad khan were real politicians. Thepolitical life of Iravan Khanate was always under the threat of neighboring powers.

This situation forced Husseinali Khan and later his son Mahammad khan towards the third power so that their political independence can be maintained. In fact, the formation of relations between Khanate of Iravan and neighboring powers was due to political considerations and mutual interests. However, relations of Khan of Iravan with neighboring governments were not always stable, since the only objective for the Khanate of Iravan was to preserve its domain and governance over a localized region through utilization of any measures or means.

In the reign of Husseinali khan he benefited from support of Ottomans and also sometimes of Karim khan Zand (from Iran) to encounter Irakli (Erekle II) of Georgia. He used the conflict between Russia and Ottoman Empire on black sea as a political opportunity.

Later his son Mohammad khan played the similar political role with Russia and Agha Mohammad khan Qajar to maintain Iravan khanate, essentially playing one off the other, and receiving a level of protection from each – without ever being fully (or really) subservient to either. Agha Mohammad khan Qajar defeated Zand dynasty in Iran and came to power

in 1796. The Zand dynasty was an Iranian dynasty, a branch of Lurs or Kurds, origin founded by Karim Khan Zand that initially ruled southern and central Iran in the 18th century. It later quickly came to expand to include much of the rest of contemporary Iran, as well as what is modern day Azerbaijan, Bahrain, and parts of Iraq and Armenia. Mohammed Khan Qajar expected from the Khanates of Caucasus to obey him. The Khanates were ruled by the khans of Turkic Oghuz descents. Especially the khanates of Iravan, Ganja and Karabakh were ruled by the khans of Qajartribe. The Khan of Iravan did not trust him as a newcomer. It was the reason for the invasion of Agha Mohammad khan Qajar of Caucasus. The khan of Iravan was arrested by Agha Mohammad khan Qajar and sent to Tehran. But shortly after that Agha Mohammad khan Qajar was killed in Karabakh and the Iravan khan was returned to his home. Mahammad khan of Iravan continued the policy of gaining the balance of power between Russia and the Qajar state to maintain the independent Iravan khanate. In 1805 Mahammad khan was finally arrested and sent to exile by Fathali shah Qajar, the successor of AghaMohammad khan Qajar. Mahammad khan Iravani was treated by Fathali shahwith respect in exile. There were many cross marriages between his children and Fathali shah’s children in order to strengthen the ties between their dynasties. This was a strategy of rulers in those times to stabilize their power and reduce the risks of invasion or intervention by their rivals. After the death of Fathali shah Mahammad khanIravani got the highest military rank under Mohammad shah Qajar, the successor of Fathali shah, and married the daughter of Fathali shah. Hisson, Mahammad hasan khan, also married the daughter of Abbas mirza, the crown prince. This daughter was the full sister of Mohammad shah Qajar. I myself am a descendant of this line, explained the scholar. The descendants of Mahammad khanIravani have had a very good career among Qajars. They were mostly very influential personalities who at times had ruled up to 75% of Iran as local governors. They were very closely related to the royal family.

Even under Pahlavis, the family members had reached very high official posts.In 1807 Husseinqulu khan from Qazvin was appointed by Fathali shah to khanof Iravan. He and his brother Hasan khan were not native from Iravan. Manyhistorians have mistaken written that their father with Mahammad khan unfortunately.The political reform of Husseinqulu khan, driven by Fathali shah Qajar,changed the situation in Iravan khanate and led finally to heavy losses and Gulistan and Turkamanchay treaties. Khanate of Iravan was annexed to Russia in 1827.

The Treaty of Gulistan was a peace treaty concluded between Imperial Russia and Persia (modern day Iran) on 24 October 1813 in the village of Gulistan (in modern-day Goranboy Rayon of Azerbaijan) as a result of the first full-scale Russo-Persian War, lasting from 1804 to 1813. The peace negotiations were precipitated by Lankaran’s fall to Gen. PyotrKotlyarevsky on 1 January 1813.The treaty confirmed the ceding and inclusion of what is today Daghestan, eastern Georgia, most of the Republic of Azerbaijan, and parts of northern Armenia from Iran into the Russian Empire. The text was prepared by the British diplomat Sir Gore Ouseley who served as the mediator and wielded great influence at the Persian court. It was signed by Nikolai Rtischev from the Russian side[1] and Mirza Abolhassan Khan Ilchi from the Persian side.

The Treaty of Turkamanchay was an agreement between Persia(Iran) and the Russian Empire, which concluded the Russo-Persian War (1826–28). It was signed on 10 February 1828 in Torkamanchay, Iran. By the treaty, Persia ceded to Russia control of several areas in the South Caucasus: the Erivan Khanate, the Nakhchivan Khanate, and the remainder of the Talysh Khanate. The boundary between Russian and Persia was set at the Aras River. These territories comprise modern-day Armenia, the southern parts of the modern-day Republic of Azerbaijan, Nakhchivan, as well as Iğdır Province (now part of Turkey).

The treaty was signed for Persia by Crown Prince Abbas Mirza and Allah-Yar Khan Asaf al-Daula, chancellor to Shah Fath Ali (of the Qajar Dynasty), and for Russia by General Ivan Paskievich. Like the 1813 Treaty of Gulistan, this treaty was imposed by Russia, following military victory over Persia. Paskievich threatened to occupy Tehran in five days unless the treaty was signed.

Culture

Discussing the culture of the Iravan Khanate and the region, the researcher explained that at the beginning of 16th century and during the rise of Safavid empire, Iravan was an important strategic location for Safavids against Ottomans. It wasthe reason why Safavid rulers appointed their most capable and intelligent allies and generals to protect the fortifications in Iravan. In additionto the military importance, Iravan was a very strategic trade center. As a crossroad between east and west Iravan gained from economic and cultural interactions between different nations. This unique opportunity madeIravan into a cultural hub and a place for open minded people from different religions and backgrounds. Neighboring states were always very eager totake control over this area to gain from taxes and security advantages. These interests caused Iravan to be subjected to conflicts and extensive damages in Iravan from time to time.

The rulers of Iravan were close to Safavid dynasty. The first officialrepresentatives of the Safavid state, who were sent to Europe, were from Iravan. Safavid rulers finally declared Isfahan to be their capital, because it wasa safe location and far from borders but they were still very well connected with their high ranking officials and people from “Chokhur Sa’ad” (the name of Iravan state at that time). Safavi kings offered special conditions like tax relief for Armenians and tried to discourage them from treason. From time to time Christian rival states like Georgiaand Russia were inciting Armenians to conspire against Safavids.

In Safavi and Afshar periods Iravan was a battle field between Iran and Ottomans. The major powers looked to it as a potential proxy against one another and sought its allegiance, both through outreach and through force. After death of Nader shah Afshar, the Iravan Khanate era was the most peaceful period which lasted about 50 years. In this time the rulers of Iravan tried to secure their independent state through unique political position, maneuvering among the larger powers, but also utilizing the unique location to develop a business friendly climate favorable to merchants and to friendly diplomacy with neighboring states.

They could concentrate on their internal affairs and promote the quality of life and development inside their own society without interference or disturbance. Among cities with a large Christian minority, Iravan was much more tolerant than the very religious Muslim Isfahan. Many Western travelers who visited Iravan witnessed the religious freedom and tolerance in this country. It is obvious that some European travelers had sympathy for people who shared their faith and intended to reflect their complaints. It was In the 18th. century and even today we are struggling with the same conflict between ideologies, which at times portrayed conflicts as clashes between religions themselves, rather than between their practitioners. The period of Iravan khanate was the most prosperous time of this country. Trade was improved and the custom taxes were not paid to neighboring supporters but invested internally. Based on the very rare sources remaining from that period it wasthe golden age of Iravan. Mosques and churches, facilities for travelers like Bazars, Hamams and Caravansara is with eastern architecture were built or renovated. In the 18th. century, mosques were still the most important centers for education. A lesser known fact is that the first modern school and the new education system in Caucasus and Iran was initiated in Iravan some decades later, and the most appropriate conditions for this revolutionary initiative was prepared in Iravan khanate period. The tolerance for different perspectives and the openness due to the inherent diversity laid the foundation for this innovative approach.

Still, the peaceful period eventually came to an end. In 1796 and with the rise of the Qajar dynasty in Tehran, Agha Mohammad khan Qajar targeted Caucasus and the time of peace and prosperity was breached. Mahammad Khan Iravani was captured and forced to leave Iravan to Tehran. Although the Iravani khan was treated respectfully in Tehran, the conqueror Qajar state did not allow him to intervene in internal affairs of Iravan anymore. Instead, another loyal Qajar general was appointed to khan of Iravan “Hossein qulukhan”. From this time on, the history of the Khanate was written by the victors, by Qajar historians. The last Khan of Iravan started the so-called political reforms under control of Qajar state. In my opinion, continued the researcher, hedid not manage to accomplish anything of value, and only provoked Russia and the Armenian minority of Iravan. In his reign and in 1813 the entire Caucasus except Iravan andNakhchivan was annexed to Russia through the Gulistan treaty. Politicalmismanagement of Qajars led to huge territorial and other losses, and Iravan and Nakhchivan were entirely lost to Russia in 1827.

The last khan of Iravan in his reign was living in the Iravan Sardar palace,whose patron was the former khan “Mohammad khan Iravani”. Beside thepalace, Husseinqulu khan built a new mosque and named it the “Sardar mosque”.The contemporary German professor Markus Ritter, a specialist in the history of Islamic art, published a paper “thelost mosque in citadel of Yerevan” in 2009. He contacted me for some clarifications, added the scholar. Another German historian “Friedrich Sarre” had traveled to Iravanin 1897 and took some remaining tiles of this mosque to Berlin. Hedescribed in his book the very bad condition of the historical heritage of Khanate and those taken tiles are today displayed in the Berlin museum. Other European travelers who had visited Irevan at different times, described the Sardar’s Palace, its Mirror Hall, mosques, pools and baths in the castle and the city in their writings, as well as the underground marble stairedway passing down to the Zangi River.

There are eyewitness accounts of the marble Fountain once located in the middle of the hall of mirrors.As the result of the earthquake in 1853 the Iravan castle walls were damaged. Since 1868 Iravan City Police Office had been located in Khan Palace, Sardar Hall. The Caucasian viceroyalty allocated resources for there construction of Sardar hall (Mirror Hall) on the basis of petition of Iravan governor in 1867, 1871, 1874, 1880 years. From other recollections, we learn that an Armenian merchant by name of Nerse Tahiryan purchased a part of Iravan castle in 1865 and he built a winery (present cognac/brandy plant). Eventually Serdar Palace was completely demolished and the walls of the Iravan citadel were pulled down. The old districts are by also in ruins. In 1906-1911 years, B.Mehrabov, the engineer of Iravan city, mapped out the city plan and the existence of 8 mosques (Tepebashi, Zal khan, Sartib khan, Blue Mosque (Huseynali khan), Haji Novruzali bey, Gala mosque (Abbas Mirze mosque ), Demirbulag, Haji Jafar) were marked there. The Blue Mosque at Iravan was commissioned in 1765–1766 by Husseinali Khan, the Sardar of the IravanKhanate as the city’s main Friday mosque. It is today the only remaining monument from the Iravan Khanate. The reason why it survived is, the mosque was used as the city museum. There were a number of caravanserais in Iravan city as well: Afshar, Sardar, Sheykholislam, Taghli, Haji Ali, Komurchu, Gurju, Julfa, Haji Ilyas, etc. All these caravanserais had been obliterated. By the decision dated on May 29, 1918, Azerbaijan National Council (Milli Shura), as a result of a political compromise, ceded the city of Iravan to the Armenians as a capital city after three independent countries –Azerbaijan, Georgia and Armenia had been established in the Caucasus. The re-construction of the city Iravan after the first world war was started in 1924 but in fact, it was serving the agenda of erasing the historical heritage there. The Iravan City History Museum was located in Blue Mosque, Zal khan (the City) mosque turned to the art gallery, but all the other mosques except Demirbulag Mosque in the city had been razed to the ground. Demirbulag Mosque was set on fire in 1988.The history of the Iravan Khanate was written by the victors, first by Qajar conquerors and later by Russians, Armenians and finally by Pahlavis who removed Qajars from power. The Iravan Khanate was forgotten and its history was systematically erased.

Why was the history of the Iravan Khanate suppressed?

At the beginning of the Qajar dynasty there were only few trusted historians in Qajar court, explained Amir Ali SardariIravani . They described all events from the perspective of their master Agha Mohammad khan Qajar or Fathali shah Qajar. As said before, Iravan Khans tried to stabilize their country by switching from one neighboring supporter (Iran, Ottomans, Russia) to the other one based on their common interests. Agha Mohammad khan Qajar was actually an intelligent commander. He believed that all territories in Near and Middle East and Central Asia, even India, belong to Turkic tribes and must be ruled by them. I read a statement from him, added the scholar, that Turkic rulers of those countries should respect each other and should be peaceful to each other. But in case of Khanates he wanted to restore the Safavid territories under his flag. The Khanates could not trust him as a young newcomer.

So, despite of being from the same roots “Qajar”, the Iravan Khan refused to follow Agha Mohammad khan and Fathali Shah. It was the reason why the Qajar historians mentioned him as an unfaithful and incapable khan. After he was sent to exile and was replaced by loyal Husseinqulu Khan from Qazvin, the new Khan as a non-native governor needed a lot of publicity. He carried out some tax reforms. In the first Russian war Qajars lost a great part of Caucasus. Unfortunately Husseinqulu khan overestimated his military power. He provoked Russia and started the 2nd war, which ended in loss of Iravan. Qajar historians documented only one side of the story.

Fathali Shah Qajar and his successors respected Mahammad khan Iravani and his children. It was a respect combined with fear. The Iravani Khan was rich and influential. After death of Fathali Shah, the old Iravani Khan who was a middle ranked general made career again and got to the highest level in the army under Mohammad Shah Qajar. He married the daughter of Fathali Shah and his son married the sister of Mohammad Shah Qajar. Even the new chancellor of Iran „Mirza Aghasi“ was his old servant in Iravan. So it is obvious why the Qajar kings felt like being threatened by this family. Professor Abbas Amanat and some other historians mentioned the huge influence of Mohammad Hasan Khan Sardar Iravani (son of Mahammad khan Iravani) in Nasser-eddin Shah Qajar‘s era. The Pahlavis then systematically erased this history for political reasons.

The Implications for Further Research

This page of our history has been disregarded by censorship, continued the researcher. Through objective research the true history will be revealed. The history which goes beyond our current understanding of political borders remains in the archives for now. It will open us a horizon to find out the integrity of Christians and Muslims in a traditional society in 18th century, he underscored. It will teach us lessons about tolerance in a multi-cultural and multi-ethnic society and also how such civilized community could be abused for imperialistic purposes, posited the scholar.

Researchers in this area must understand several languages. The documents obtained from this period are partly in Persian, partly in Turkish, partly in Russian and partly in Armenian.

Several archives in Iravan, Nakhichevan, Russia, Iran, Georgia, Turkey and Azerbaijan contain many correspondents and documents from that time. Due to conflicts and political issues, such objective, comprehensive research does not currently seem to be possible unfortunately. I am pretty sure that such steps could uncover the mistreatments regarding the history of Iravan khanate.

According to Amir Ali SardariIravani, the most interested audience and supporters live in the Republic of Azerbaijan and Turkey. Most of them are refugees from Iravan or neighboring regions who have been displaced from their homeland. They try to keep their traditions and culture. Both governments support historical research, but extensive work requires an international network of researchers who can access archives anywhere without restrictions. Such a network could be orchestrated by a cultural organization in Europe, for example. Anur Ali SardariIravani proposed to start such an initiative in Germany but it’s on hold because of the COVID-19 pandemic.

This fascinating interview leaves the reader with at least as many questions as answers, to which the lodestar of research access has not yet waxed. But it also offers a treasure map with clues that can bring the scholars following the footsteps of Amir Ali SardariIravani, closer to unraveling the enigmas presented in this story, and to reaching the buried wealth of previously unknown history.

Share this:

Read original article here.

#Armenia #Armenians #Caucasus #Covid-19 #Karabakh #Yerevan #Politics

0 notes

amir1428 · 4 years

Photo

زمان حکومت شاهان #قاجار (۱) #آغامحمدخان ۱۱۷۳ تا ۱۱۷۶ (۲) #فتحعلی‌شاه ۱۱۷۶ تا ۱۲۱۳ (۳) #محمدشاه ۱۲۱۳ تا ۱۲۲۷ (۴) #ناصرالدین‌شاه ۱۲۲۷ تا ۱۲۷۵ (۵) #مظفرالدین‌شاه ۱۲۷۵ تا ۱۲۸۵ (۶)#محمدعلی‌شاه ۱۲۸۵ تا ۱۲۸۸ (۷) #احمدشاه ۱۲۸۸ تا ۱۳۰۴ #Qajar Shahs of #Persia, 1796–1925 Agha Mohammad Khan Qajar (1742–1797) Entered office: March 1796-Left office: 17 June 1797 Fat′h-Ali Shah Qajar(1772–1834) Entered office: 17 June 1797-Left office: 23 October 1834 Mohammad Shah Qajar (1808–1848) Entered office: 23 October 1834-Left office: 5 September 1848 Naser al-Din Shah Qajar (1831–1896) Entered office: 5 September 1848-Left office: 1 May 1896 Mozaffar ad-Din Shah Qajar (1853–1907) Entered office: 1 May 1896-Left office: 3 January 1907 Mohammad Ali Shah Qajar (1872–1925) Entered office: 3 January 1907-Left office: 16 July 1909 Ahmad Shah Qajar (1898–1930) Entered office: 16 July 1909-Left office: 31 October 1925 https://www.instagram.com/p/CAtD2ObHA7E/?igshid=19yj0vxbh25tp

#قاجار #آغامحمدخان #فتحعلی #محمدشاه #ناصرالدین #مظفرالدین #محمدعلی #احمدشاه #qajar #persia

0 notes

the-funtime-autocrat · 6 years

Photo

Mohammad Karim Khan Zand (Persian: محمدکریم خان زند‎, translit. Mohammad Karīm Khān-e Zand), better known as Karim Khan Zand (کریم خان زند), was the founder of the Zand Dynasty, ruling from 1751 to 1779. He ruled all of Iran (Persia) except for Khorasan.[1] He also ruled over some Caucasian lands and occupied Basra for some years.

While Karim was ruler, Iran recovered from the devastation of 40 years of war, providing the war ravaged country with a renewed sense of tranquility, security, peace, and prosperity. The years from 1765 to Karim Khan's death in 1779 marked the zenith of Zand rule.[2] During his reign, relations with Britain were restored, and he allowed the East India Company to have a trading post in southern Iran. He made Shiraz his capital and ordered the construction of several architectural projects there.

The Zand dynasty (Persian: سلسله زندیه‎, Selseleye Zandiye; listen (help·info)) was an Iranian dynasty of Lak[1] a branch of Lurs[2] origin founded by Karim Khan Zand that initially ruled southern and central Iran in the 18th century. It later quickly came to expand to include much of the rest of contemporary Iran, as well as Azerbaijan, Bahrain,[3] and parts of Iraq and Armenia.

Karim Beg belonged to the Zand tribe, a small and little-known tribe of Laks,[3][4] a branch of Lurs[3][4] who may have been originally Kurdish.[3][4] The Zands were concentrated on the villages of Pari and Kamazan in the Malayer district, but were also found roaming in the central Zagros ranges and the countryside of Hamadan.[1] Karim Beg was born in ca. 1705 in the village of Pari, then part of the Safavid Empire. He was the eldest son of a certain Inaq Khan Zand, and had 3 sisters, a brother named Mohammad Sadeq Khan, and two half-brothers named Zaki Khan and Eskandar Khan Zand. In 1722, the Safavid Empire was on the verge of collapsing—Isfahan and most of central and east Iran had been seized by the Afghan Hotak dynasty, while the Russians had conquered many cities in northern Iran.

Karim Khan is often praised for his generosity, modesty and fairness more than other Iranian rulers—he surpasses Khosrow I Anushirvan and Shah Abbas I the Great in terms of being a benevolent monarch with a sincere interest in his subjects, whereas these and other monarchs outperform him in terms of military fame and global reputation.[21] A wealth of tales and anecdotes portray Karim Khan as a compassionate ruler, genuinely concerned with the welfare of his subjects.

Indeed, even in present-day Iran he is remembered by his compatriots as a respectable man who rose to become a ruler and continued his virtuous behaviour. He was not embarrassed of his modest descent, and never desired to attempt to pursue a more distinguished lineage than that of the leader of a formerly little-known tribe that roamed in the Zagros ranges of western Iran.[21] Karim Khan had modest preferences in clothes and furniture, having the tall yellow cashmere Zand turban on the top of his head, whilst sitting on an inexpensive carpet rather than a throne. He had presents of jewels crushed into pieces and sold to keep the state treasury stable.[1] He washed himself and changed clothes once a month, a wastefulness which even astonished his kinsmen.[21]

During his reign, Karim Khan achieved in reviving an unexpected rate of considerable good fortune and harmony to a country that had suffered from impair and turmoil by his predecessors. Although his integrity is considerably enlarged due to the cruelty and authoritarianism of Nader Shah and Agha Mohammad Khan Qajar, his unusual mixture of vitality and ambition with rationality and goodwill created, for a short extent of time in a notably fierce and anarchic century, a balanced and virtuous state.[22]

In the words of John Malcolm, "The happy reign of this excellent prince, as contrasted with those who preceded and followed him, affords the historian of Persia that kind of mixed pleasure and repose, which a traveler enjoys on arriving in a beautiful and fertile valley during an arduous journey over barren and rugged wastes. It is pleasing to recount the actions of a chief who, though born of an inferior rank, obtained power without crime, and who exercised it with a moderation that, for the times in which he lived, was as singular as his humanity and justice."[23]

The bureaucracy remained small during the reign of Karim Khan, due slightly to the ruler’s own desires and slightly to the earlier clutters and subsequent bureaucratic collapse that had occurred. He was backed by a vizier and a chief revenue officer (mustaufī),[24] who, however, had minimal influence and authority, due to Karim Khan's practice of rigidly handling the political affairs by himself.[25]

During Karim Khan's reign, provincial administration followed the same model of the Safavid one; beglerbegis were appointed to govern provinces. A city was under the rule of a kalantar and darugha, while its quarters was under the rule of the kadkhuda. Governorship of provinces went for the most part to tribal chieftains from Fars and its surroundings—a minister who was experienced in the administration and the income of tax regularly escorted the governor.[24] Karim Khan also created two new posts regarding the tribes: He appointed an ilkhani as the leader of all the Lur tribes and an ilbegi as the leader of all the Qashqai tribes that roamed Fars.[24]

During the dynastic wars and the conflict with the Qajars that took place after the death of Karim Khan, the Zand army disintegrated into several segments, which joined the several Zand princes who fought for the throne, but ultimately the majority of the segments changed their allegiance to the Qajar ruler Agha Mohammad Khan Qajar.

Karim Khan rebuilt much of Shiraz, and had many new buildings erected, such as his famous castle, and several gardens and mosques Furthermore, he also had a new city wall, several baths, a caravanserai, and a bazaar built. Many of these, have, however, been destroyed, either during Agha Mohammad Khan Qajar's capture of the city in 1792, or during the 20th-century metropolitan restructuring.[1]

Karim Khan had the burial places of the prominent Muzaffarid ruler Shah Shoja (r. 1358–1384), and the celebrated Persian poets Hafez and Saadi renovated. Many of the pastoral Lur and Lak families were given homes in Shiraz, which eventually resulted in the city having a larger population (ca. 40,000-50,000) than Isfahan, which drew the attention of many poets, craftsmens, and even foreign traders from Europe and India, who were warmly received.[1]

Unlike the Safavids, Karim Khan did not seek the approval of the ulama (clergy), who were "formerly the bulwarks of the shah's authority as viceroy of God and the Imams".[26]

Following Karim Khan's death, civil war broke out once more, and none of his descendants were able to rule the country as effectively as he had. The last of these descendants, Lotf Ali Khan, was executed by Qajar ruler Agha Mohammad Khan Qajar, who became the sole ruler of Iran.

#Karim Khan Zand #Iranian Civilization #Iranian Monarchy #Iranian Monarch #Shah #Zand dynasty #Monarch #Monarchy #Middle East Monarch #Middle East Monarchy

0 notes

greatestwarriors · 11 years

Text

Nadir Shah

Nadir Shah was the founder of the Afsharid dynasty. Because of his military genius, some historians have described him as the Napoleon of Persia[6] or the Second Alexander.[7] Nader Shah was a member of the Turkic Afshar tribe of northern Persia,[8] which had supplied military power to the Safavid state since the time of Shah Ismail I.[9]Nader rose to power during a period of anarchy in Iran after a rebellion by the Hotaki Afghans had overthrown the weak Persian Shah Sultan Husayn, and both the Ottomans and the Russians had seized Persian territory for themselves. Nader reunited the Persian realm and removed the invaders.

He became so powerful that he decided to depose the last members of the Safavid dynasty, which had ruled Iran for over 200 years, and become shah himself in 1736. His numerous campaigns created a great empire that briefly encompassed what is now part of or including Iran, Iraq, Afghanistan, Pakistan, Tajikistan, Turkmenistan, Uzbekistan, India, Georgia, Armenia, Azerbaijan, Russia, Oman and the Persian Gulf but his military spending had a ruinous effect on the Persian economy.[1]Nader idolized Genghis Khan and Timur, the previous conquerors from Central Asia. He imitated their military prowess and—especially later in his reign—their cruelty. His victories briefly made him the Middle East's most powerful sovereign, but his empire quickly disintegrated after he was assassinated in 1747. Nader Shah has been described as "the last great Asian military conqueror".[10] He is credited for restoring Iranian power as an eminence between the Ottomans and the Mughals

Early life

Nader Shah was born in the fortress of Dastgerd[15] into the Qereqlu clan of the Afshars, a semi-nomadic Qizilbash tribe settled in the northern valleys of Khorasan, a province in the north-east of the Persian Empire.[16] His father, Emam Qoli, was a herdsman who may also have been a camel driver and coatmaker.[17] He died while Nader was still young.[18] According to legends, Nader and his mother were carried off as slaves by marauding Uzbek or Turkmen tribesmen, but Nader managed to escape. He joined a band of brigands while still a boy and eventually became their leader. Under the patronage of Afshar chieftains, he rose through the ranks to become a powerful military figure. Nader married the two daughters of Baba Ali Beg, a local chief.[1]

Fall of the Safavid dynasty

Nader grew up during the final years of the Safavid dynasty which had ruled Persia since 1502. At its peak, under such figures as Abbas the Great, Safavid Persia had been a powerful empire, but by the early 18th century the state was in serious decline and the reigning shah, Sultan Husayn, was a weak ruler. When Sultan Husayn attempted to quell a rebellion by the Ghilzai Afghans in Kandahar, the governor he sent was killed. Under their leader Mahmud Hotaki, the rebellious Afghans moved westwards against the shah himself and in 1722 they defeated a vastly superior force at the Battle of Gulnabad and then besieged the capital, Isfahan.[19]

After the shah failed to escape to rally a relief force elsewhere, the city was starved into submission and Sultan Husayn abdicated, handing power to Mahmud. In Khorasan, Nader at first submitted to the local Afghan governor of Mashhad, Malek Mahmud, but then rebelled and built up his own small army. Sultan Husayn's son had declared himself Shah Tahmasp II, but found little support and fled to the Qajar tribe, who offered to back him. Meanwhile, Persia's imperial rivals, the Ottomans and the Russians, took advantage of the chaos in the country to seize territory for themselves.[20]

Fall of the Hotaki dynasty

Tahmasp and the Qajar leader Fath Ali Khan (the ancestor of Agha Mohammad Khan Qajar) contacted Nader and asked him to join their cause and drive the Ghilzai Afghans out of Khorasan. He agreed and thus became a figure of national importance. When Nader discovered that Fath Ali Khan was in treacherous correspondence with Malek Mahmud and revealed this to the shah, Tahmasp executed him and made Nader the chief of his army instead. Nader subsequently took on the title Tahmasp Qoli (Servant of Tahmasp). In late 1726, Nader recaptured Mashhad.[21]

Nader chose not to march directly on Isfahan. First, in May 1729, he defeated the Abdali Afghans near Herat. Many of the Abdali Afghans subsequently joined his army. The new shah of the Ghilzai Afghans, Ashraf, decided to move against Nader but in September 1729, Nader defeated him at the Battle of Damghan and again, decisively, in November at Murchakhort. Ashraf fled and Nader finally entered Isfahan, handing it over to Tahmasp in December. The citizens' rejoicing was cut short when Nader plundered them to pay his army. Tahmasp made Nader governor over many eastern provinces, including his native Khorasan, and married him to his sister. Nader pursued and defeated Ashraf, who was murdered by his own followers.[22] In 1738 Nader Shah besieged and destroyed the last Hotaki seat of power at Kandahar. He built a new city near Kandahar, which he named "Naderabad".[1].[11][12][13][14]

#Safavid #Persia #NaderShah #Nader #Middle East #Iran #Dastgerd #Afsharid dynasty

0 notes

bitotrip · 5 years

Text

A Guide to The History of Persian Old Hammams in Iran

Perhaps fewer know that the Iranians had a bath in their cities more than 3,000 years ago, and probably the first bath of history was built by Persia’s King in Persepolis. Persian Hammams are one of the most important components of Iranian architecture. Public bathrooms in Iran are not just a matter of health but a place for important people’s decisions at the time, forming cultural circles and enhancing local folklore. Let’s join us to see an introduction to the history of Persian Hammams and the most famous traditional old bathrooms in Iran.

Soltan Amir Ahmad Bathroom

Bathrooms in Iran have changed a lot through the years

There used to be a public bathroom everywhere in Iran, and locals went to the bathroom at least once a week for cleaning. The men were bathing until eight o’clock in the morning before sunrise, and women were bathing from that hour until noon and even several hours in the afternoon. There are still public bathrooms in most parts of Iran today. In public bathhouses that are less common in Iran today, traditions and customs have been adhered to in ancient times, and some have found the proverbial aspect. One of the rituals was that when everyone came into the bathroom, he would take a large bucket or bald of warm water from the bath treasury to express politeness and humility to the older people sitting in the bathroom, bagging and soap. He was shaking her head bigger. Of course, this was repeated by the large, respectable people sitting in the courtyard of the hammams and the newcomer knew it was his duty to pour hot water on each one of them. It could happen that one or more of those respected people were bagging or soaping and that there was no need to pour hot water on their heads and bodies, but these factors did not prevent them from paying their respects and as soon as they entered the courtyard of their bath, they were obliged to pour a hot water bald over their heads and bodies to make their bodies clean and polite. In Iran and in Mithraism, Mazdisna and Zoroastrianism as well as the religion of Islam have repeatedly endorsed the purity of body and soul. For this reason, bathrooms throughout the territory of Iran had a special place. According to Moqad Ardeshir Khorshidian, president of the Iranian Mojahedin Association, Iranians are the first people in the world who build a bath for washing.

Stunning architecture of Persian Bath in Iran

Master of Iranian architecture built the old baths often lower than the ground level. There were two reasons for this, one is that the heat of the bath could not easily pass through the walls, and the second one is that it was easier to access subterranean water below the surface. A semi-dark dome-shaped space filled with steam plus a story in which the first baths were made by the elves for Solomon, Venus watered many and there were many who would not bathe in fear of goblins. An example of this is Muzaffar al-Din Shah, the fifth king of our own Qajar power, who, whenever he wished to bathe and bathe in water, sent Amir Bahador, his minister of war, to the bath to clear the goblins there. In the old days, it was less likely for someone to get cold due to going to the bathroom and getting air-cooled; it had a space near the outside of the bathroom, making it difficult for you to avoid sudden changes in temperature when you left the bathroom.

Sarbineh was the venue to showcase the art of the bathroom architect. They used the most beautiful and painstaking ornaments in Sarbanes. In fact, here was a luxurious wardrobe.

The construction of public buildings in Iran from the Ilkhanids or the Safavids

In the Ilkhanid era, especially after the reform of Ghazan Khan, the era of building public utilities accelerated. Many cities were built in cities like Maragheh, Tabriz, Ardabil, Soltanieh, Kish and Takht-e-Soleiman. But the era of booming baths must certainly be seen in the Safavid era. During the Safavid era, the heaters spread all over Iran in one hand, due to the architectural and aesthetic beauty of the building’s interior and exterior.

Isfahan has 3 mosques, 2 schools, 2 cavernosaurs and 2 baths, according to the Chardin logbook. Beautiful Persian baths in the Safavid period such as the baths of Golshan Lahijan, Khan and Ganjal Ali Khan Kerman, Ali Gholi Agha, Shah Isfahan Bath and Rahnan Bath have shown the taste of Iranian architects at that time.

After the Safavids, the baths continued in the style of Isfahan architecture, and the lawyer baths of Shiraz (Zandiyeh), the Four Seasons Bath (Arak) and Hazrat I Zaneh (Semnan) and Mesbah Karaj (belonging to the Qajar period) continued.

Thermal architecture and different spaces of Persian Hammams

The main physical-space parts of the Hammams, called binhas, are the door and the warm house. According to traditional Iranian-Islamic medicine, the design of the various sections was known as the cold, temperate and warm.

The baths are built on four main themes in ancient medicine: warm, cold, dry and full. In the past and in traditional medicine that is still prevalent today, human health was considered to be the balance between these herbs.

Each space was separated by aisle and eight other spaces to greatly reduce the temperature and humidity of each space relative to the adjacent space and the abrupt exit to the cold space.

Fridge or bin

The first house was called the Cold House, the cloakroom or bin, which was cold and dry, and was designed to be the equivalent of a fall season in which the hydrogen sputum is created in the human body. In the fridge or bin, generally made of octagonal and domed ceilings, there were platforms in which mattresses or carpets were spread and people were brought out in space. Stone or tile was generally used to decorate this space and was placed on the ceiling of glass domes called the cup. By removing the cups (generally spherical pottery) the temperature was adjusted according to the seasons and the disinfection environment adjusted.

Hammam-e Vakil

Midway door

It was the second house or “middle door” that was more cold and temperate, equivalent to the winter season in which sputum was found in humans. Binet’s connection to the warm house was via the “door”. The space was atrioventricular and maze-shaped, sometimes using a small vestibule. This allows the person to step into the bin from the warmth of the house and also the heat and heat accumulated in the house warm to not be released at once and not waste energy.

Greenhouse

The third or warmer house is warmer and warmer and is equivalent to the spring season when the sputum is formed in the human body. This was the place to remove pus and wash. It was usually made of octagonal or quadrangular, with thick walls that bit the floor and covered it with mortar. The warm roof of the house was taller than the rest of the buildings, with the main vault having a lamp and lighting system. But why candles or oil lamps were not used to illuminate the interior can be attributed to their potential respiratory problems. For this reason, cups were used as lenses to illuminate the buildings.

Treasure chest

There was hot water and cold water in the warm house of the treasury. On the floor of the treasury was a sheet of metal about 1 to 2 cm in diameter, which was the distance between the water and the fire.

The most famous baths and old baths in Iran are:

• Fin Kashan Bath

• Hebei Haj Mohammad Rahim (Safa) Qazvin

• Kerman Lawyer Bath

• Sheikh Bahai Isfahan Bath

• Ganjali Khan Kerman Bath

• Zahir al-Islam Ardebil Historical Bath

Arak Four Seasons Bath

• Shiraz Lawyer Bath

• Sultan Amir Ahmad’s bath

The post A Guide to The History of Persian Old Hammams in Iran appeared first on BitoTrip.

source https://bitotrip.com/persian-bath/

#Iran tour packages

0 notes

mytravelbay-blog · 7 years

Text

Tehran City | Iran

youtube

• My trip to Tehran City | Iran , all videos & photos taken by me • I love making videos, they allow you to always remember amazing experiences, hope you enjoy. My Gear: My Macbook Pro – My Camera – My GO TO lens – My Drone – GoPro HERO 5 – The gimbal i use : packing cubes: • Instagram: Ronsbeenhere • Twitter: Ronsbeenhere • Facebook: Ronsbeenhere

Tehran Persian: تهران – Tehrān‎‎ is the capital of Iran and Tehran Province. With a population of around 9 million in the city and 16 million in the wider metropolitan area,[3] Tehran is the largest city and urban area of Iran, the second largest city in Western Asia, and the 3rd largest in the Middle East. It is ranked 29th in the world by the population of its metropolitan area.[4]

In the Classical era, part of the present-day city of Tehran was occupied by a Median city which in the Avesta occurs as Rhaga.[5] It was destroyed by the Mongols in the early 13th century, and remains now as a city in Tehran Province, located towards the south end of the modern-day city of Tehran.

Tehran was first chosen as the capital of Iran by Agha Mohammad Khan of the Qajar dynasty in 1796, in order to remain in close reach of Iran’s territories in the Caucasus, at that time still part of Iran, and to avoid vying factions of previous Iranian dynasties. The capital has been moved several times throughout the history, and Tehran is the 32nd national capital of Iran.

The city was the seat of Qajars and Pahlavis, the two last imperial dynasties of the country. It is home to many historical monuments, such as the royal complexes of Golestan, Saadabad, and Niavaran, as well as the country’s most important governmental buildings of the modern period.

Large scale demolition and rebuilding began in the 1920s, and Tehran has been subject of mass migration of people from all over Iran, since the 20th century.[6]

The most famous landmarks of the city include the Azadi Tower, a memorial built during the Pahlavi period, and the Milad Tower, the world’s 17th tallest freestanding structure which was built in 2007. The newly built Tabiat Bridge is considered as the 3rd symbol of the city.[7]

Majority of the people of Tehran are Persian-speaking people who identify themselves as Persians,[8][9] and roughly 99% of the population understand and speak Persian; but there are also populations of other Iranian ethnicities such as Azerbaijanis, Armenians, Lurs, and Kurds who speak Persian as their second language.[10]

Tehran is served by the Mehrabad and Khomeini international airports, a central railway station, the rapid transit rail system of Tehran Metro, as well as trolleybus and BRT systems, and has a huge network of highways.

There have been plans to relocate Iran’s capital from Tehran to another area; due mainly to air pollution and the city’s exposure to earthquakes.

Wikipedia The next information was first published to Tehran City | Iran and is republished from My Travel Bay. See more on: https://www.youtube.com/watch?v=Iy0ncgHTmRA

The post Tehran City | Iran appeared first on My Travel Bay.

from WordPress http://ift.tt/2ncBI8u via IFTTT

0 notes

erdalkurtulus · 3 years

Photo

0 notes

erdalkurtulus · 3 years

Photo

0 notes

armeniaitn · 4 years

Text

The long-term threat of Armenian nationalism

New Post has been published on https://armenia.in-the.news/politics/the-long-term-threat-of-armenian-nationalism-43053-03-08-2020/

The long-term threat of Armenian nationalism

History

The Qajar dynasty was a Persian royal dynasty of Turkic origin which ruled over Iran from 1789 through 1925 when it was displaced by the Pahlavis.

Culture

Why was the history of the Iravan Khanate suppressed?

The Implications for Further Research

Researchers in this area must understand several languages. The documents obtained from this period are partly in Persian, partly in Turkish, partly in Russian and partly in Armenian.