List of Articles سلاطین دهلی

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  1 - The Influence of Iranian Traditions on the Delhi Sultans Administration
  Fardin Mehrabi Kalli Mohsen Massumi
  Cultural, economic and social relationships between Iran and India were more expanded during Delhi Sultanate. So that, Iranian's influence over Delhi Sultanate territory increased to a great extent in various fields such as politics, culture, economy, and administration More

  Cultural, economic and social relationships between Iran and India were more expanded during Delhi Sultanate. So that, Iranian's influence over Delhi Sultanate territory increased to a great extent in various fields such as politics, culture, economy, and administration. Turkish servants, as the founders of Delhi Sultanate, were proud of their presence of Ghaznavid and Ghori reigns and were familiar with the Persian administrative system before Delhi's declaration of independence. Persian bureaucrats emigrated from Iran and Transoxania to Delhi and involved in official and administrative duties. As a result, during Delhi Sultanate, administrative system was significantly affected by Persian and Islamic traditions which then mixed with the native and local customs and traditions of India. This article deals with the influence of Iranian bureaucracy on administrative system of Delhi Sultanate.   Keywords: Administration, Sultans of Delhi, Persian traditions, India.             References ʿAbdallāh, Tarīkh-i Dāwūdī, Revised by Shaykh Abd al- Rashīd, Aligarh Muslim University, 1954/ 1333. Abdul Walikhan, Gold And Silver Coins Of Sultans Of Delhi, The Andhra Pradesh State Museum, Hyderabad, The Government of Andhra Pradesh, 1974. ʿAfīf, Shams Sirādj, Tarīkh-i Fīrūz Shāhī, Revised by Wilāyat Husayn, Tehran, Intishārāt-i Asāṭīr, 2006/ 1385. Anwar al- Rifāī, Muḥammad, Tashkīlāt-i Islāmī, trans. Seyyed Jamal Mousavi, Mashhad, Behnashr, 2014/ 1393. Badāyūnī, Abd al- Ḳādir, Muntakhab al- tawārīkh, Revised by Mawlawī Aḥmad Alī Ṣāhib, Tehran, Society for the Appreciation of Cultural Works and Dignitaries, 2001/ 1380. Baranī, Ḍiyā al- Dīn, Tarīkh-i Fīrūzshāhī, Revised by Mawlawī Sayyid Aḥmad Khān, Kolkata, , Asiatic Society of Bengal, 1862/ 1240. Ibid, Fatāwāī-yi Djahāndārī, Revised by Afsar Salim Khan, Lahore, Iran Pakistan Institute Of Persian Studies, 1972/ 1350. Bayhaḳī, Abū al- Faḍl Muḥammad b. Ḥusayn, Tarīkh-i Bayhaḳī, Tehran, Intishārāt-i Mahtāb, 1995/ 1374. Bosworth, Clifford Edmund, Tarīkh-i Ghaznawiyān (The Ghaznavids), trans. Hassan Anushah, Vol. 1, Tehran, Amīr Kabīr 2536. Burhān, Muḥammad Husayn b. Khalaf Tabrīzī, Burhān-i Ḳāṭi, Tehran, Amīr Kabīr, 1997/ 1376. Chrisensen, Arthur, Iran dar zamān-i Sāsāniyyān (L'Iran sous les sassanides), trans. Rashid Yasami, Tehran, Mūassisa-yi Intishārāt-i Āgāh, 2005/ 1384. Dehkhoda, Ali-Akbar, Lughat- nāma-yi Dihkhudā, Mohammad Moin & Seyyed Jafar Shahidi(as supervisor), Tehran, University of Tehran Press, 1998/ 1377. Dihlawī, Amīr Khusraw, Khazāin al- Futūḥ (Tarīkh-i Alāī), Revised by Muhammad Vahid Mirza, Kolkata, Asiatic Society of Bengal, 1976/ 1354. Ibid,Ḳirān al- Sadayn, (Unw.), (Und.). Ibid, Mafātiḥ al- Futūḥ, Revised by Shaykh Abd al- Rashīd, Aligarh, 1954/ 1333. Djāḥiẓ, Abū Uthmān Amr b. Baḥr, Tādj Ayin kishwar- dārī dar Iran wa Islām, Tehran, Āshiyāna-yi Kitāb, 2007/ 1386. Djūrdjānī, Minhādj al- Sirādj, Ṭabaḳāt-i Nāṣirī, Revised by Abd al- Ḥayy Ḥabībī, Tehran, Asāṭīr, 2007/ 1386. Ershad, Farhang, Muhādjirat-i tarīkhī-yi Iraniyyān ba Hind(India), Tehran, Institute for humanities and cultural studies, 2000/ 1379. Fakhr-i Mudabbir, Muḥammad b. Manṣūr b. Saīd( Mubārakshāh), Ādāb al- ḥarb wa l- shadja, Revised by Aḥmad Suhaylī Khwānsārī, Tehran, Iḳbāl, 1967/ 1346. Ibid, Āyin-i Kishwar- dārī: Shish bāb-i bāz-yāfta az Ādāb al- ḥarb wa l- shadja, Revised by Muhammad Sarvar Molayi, Tehran, Intishārāt-i Bunyād-i Farhang-i Iran, 1975/ 1354. Hakki Uzun carslil, Ismail, “Tashkīlat-i Impirātūrī-yi Saldjūḳiyyān 2”, trans. Muhammad Reza Nasiri, Madjalla-  nāma-yi Andjuman, Fall 2002/ 1381, No.8, pp.65-48. Hakki Uzun carslil, Ismail, “Tashkīlat-i Impirātūrī-yi Saldjūḳiyyān 3”, trans. Muhammad Reza Nassiri, Madjalla-  nāma-yi Andjuman, Winter 2002- 2003/ 1381, No. 8, pp. 63-52. Ḥasan Niẓāmī, Tādj al- Dīn, Tadj al- maāthir, Revised by Seyyed Amir Hassan Abedi, New Delhi, Islamic Culture & Relations Organization- Cultural Center Of The I.R. Iran- New Delhi, 1999/ 1378. Hindūshāh Astarābādī, Muḥammad Ḳāsim(Firishta), Tarīkh-i Firishta, Revised by Muhammad Reza Nasiri, Tehran, Society for the Appreciation of Cultural works and Dignitaries, 2008/ 1387. Ibn Baṭṭūṭa, Safar-nāma-yi Ibn Baṭṭūṭa, trans. Muhammad Ali Movahed, Tehran, Āgāh, 1997/ 1376. Ibn Faḍlallāh Umarī, Shihab al- Dīn Aḥmad b. Yaḥyā, Masālik al- abṣār fī mamālik al- amṣār, al- Madjmal- Thaḳāfī, 2002 AD/ 1423 AH. ʿIṣāmī, Abd al- Malik, Futūḥ al- Salāṭīn, ed. A. S. Usha, Madras, 1948/ 1327. Ḳalḳashandī, Aḥmad b. Abdallāh  Ṣubḥ al- asha fī ṣināat al- inshā,Revised by Muḥammad Husayn Shams al- Dīn, Cairo, Dārā al- kutub al- Ilmiyya, (Und.). Khalatbari, Allahyar, Sharifi, Mahboubeh, Tarīkh-i Khwārazmshahiyyān, Tehran, Samt, 2001/ 1380. Khwāndmīr, Ghiyāth al- Dīn, Ḥabīb al- siyar fī akhbār-i afrād al- bashar, Tehran,Intishārāt-i Kitāb-khāna-yi Khayyām, 1954/ 1333. Khosrobeagi, Hooshang, Sāzmān-i Idārī-yi Khwārazmshahiyyān, Tehran, Academy of Persian Language and Literature, 2009/ 1388. Lane- Poole, Stanley, Cataloge Of Indian Coins In the British Museum The Sultans Of Delhi, London, Order of the Trustees, 1884. Maḥmūd, Arafa Maḥmūd, “al- Naẓm al- Siyāsiyya wa al- Idjtimāiyya bil- Hind (India) fī ahd-i banī tughlugh, Annals of the Arts & Social Sciences (Kuwait University), Vol. 18, No. 1418, 1998 AD/ 1418 AH. Mahrū, Inshā-i Mahrū, Shaykh Abd al- Rashīd (ed.), Revised by Bashīr Husayn, Intishārāt-i Idāra-yi Taḥḳīḳāt-i Pakistan, 1965/ 1344. Marwarrūdhī, Tarīkh Fakhr al- Dīn Mubārakshah Marwarrūdhī andar aḥwal-i Hind( India), Revised by Edward Denison, London, 1927/ 1305. Masoumi, Mohsen, Farhang wa Tamaddun-i Iranī- Islāmī Dakan dar Dawra-yi Bahmaniyyān, Tehran, Elmifarhangi, 2010/ 1389. Mir Ahmadi, Maryam, Niẓām-i ḥukūmat-i Iran dar dawrān-i Islāmī؛ Pazhūhishī dar tashkīlāt-i idārī-yi Kishwarī wa lashkarī-yi Iran az ṣadr-i Islām tā aṣr-i Mughūl, Tehran, Mūassisa-yi Muṭaliāt-i Farhangī, 1989/ 1368. Mujeeb.m. The Indian Muslims, London, 1969. Mushtāḳī, Shaykh Rizḳallāh, Waḳiāt-i Mushtāḳī, Revised by Ḥusayn Ṣiddīḳī & Waḳār al- Ḥasan Ṣiddīḳī, New Delhi, Uttar Pradesh, Raza Library, 2002 AD/ 1422 AH. Niẓām al- Dīn Aḥmad Harawī, Ṭabaḳāt-i Akbarī, Revised by B. D. E, Kolkata, Asiatic Society of Bengal, 1927/ 1305. Niẓām al- Mulk, Ḥasan b. Alī, Siyar al- Mulūk ( Siyāsat- nāma), Revised by Hubert Darke, Tehran, Elmifarhangi, 2010/ 1389. Pezeshk, Manouchehr,“Parda dārī”,Dāirat al- Maārif-i Buzurg-i Islāmī, Vol.13, Kazem Mousavi Bojnourdi(as supervisor), Tehran, Center For The Great Islamic Encyclopedia, 2004/ 1383, pp.598- 594. Qureshi, I.H., The Administration of The Sultanate of Delhi, Karachi, 1958. Sirhindī, Yaḥyā b. Aḥmad b. Abdallāh, Tarīkh-i Mubārakshāhī, Revised by Muhammad Hedayat Hossein, Tehran, Intishārāt-i Asāṭīr, 2003/ 1382. Thomas, Edward, On The Coins Of The Patan Sultans Of Hindustan, London, J. Wertheimer And Co. Finsbury Circus, 1847. Yādigār, Aḥmad, Tarīkh-i Shāhī (Tarīkh-i Salāṭīn- Afghāna), Revised by Muhammad Hedayat Hossien, Kolkata, 1939 AD/ 1358 AH. Yasin, M.A, A Social History of Islamic India, 2nd, ed, New Delhi, 1974. Zaydan, Jurji, Tarīkh Tamaddun-i Islām, trans. Ali Javaherkalam, Tehran, Amīr Kabīr, 1993/ 1372.                         Manuscript profile
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  2 - The Elephant in the Delhi Sultans Era, Its Significance and Functions
  فردین محرابی کالی محسن معصومی
  India is one of the most important territories for the nurture of elephants in the world. This huge animal, has always had a significant role in the lives of both, the people and the rulers of India. Muslim at their arriving in India realized that using the animals is o More

  India is one of the most important territories for the nurture of elephants in the world. This huge animal, has always had a significant role in the lives of both, the people and the rulers of India. Muslim at their arriving in India realized that using the animals is one of the ways to achieve victory in political and military conflicts. One of the Muslim dynasties that followed the local Indian rulers to use elephants for military and political objectives, were the Sultans of Delhi(602-932A.H.). Elephant was considered as the symbol of royal power and glory. Having a large number of elephants in a battle proved the victory over the enemy. To show their greatness and political power and in order to utilize elephants astonishing power in battles, Sultans of Delhi paid attention to buy, nurture  and employ this animal. This paper, studied the role of the elephants  in the military  achievements by Sultans of Delhi.   Manuscript profile
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  3 - Relations between Delhi Sultans and Abbasid Caliphs
  محسن معصومی سعید شیرازی
  As the most of Muslim sultans, Delhi sultans had been loyal to the Abbasid caliphate for being legitimate. Symbolic acts such as minting caliphs name on the coins and bringing caliphs name in the sermon by most Delhi sultans that their official religion was Hanafi revea More

  As the most of Muslim sultans, Delhi sultans had been loyal to the Abbasid caliphate for being legitimate. Symbolic acts such as minting caliphs name on the coins and bringing caliphs name in the sermon by most Delhi sultans that their official religion was Hanafi reveals the fact that they theoretically were faithful to the caliphate system. Some of these sultans according to the political conditions in their time and to excel upon their rivals and attract support the Indian subcontinents Muslims that were mostly Hanafi or Shafei, established relation with the Abbasid caliphate of Baghdad and Cairo and received the permission of ruling from them. In this article ,the relationship between the sultans and Abbasid caliphs of Bagdad and Cairo and their motivations and reasons for the establishment of these relations have been studied. Manuscript profile