چکیده:
Despite significant awareness regarding the religious transformations of Iran during the Ilkhanid era, there is little information available concerning the religious status of cities and provinces in Iran during this period, including the religious composition of society. Hamdallah Mustawfi (680-750 AH), in the year 740 AH, provided a nearly accurate topography of the religious situation in Iran during this period through the authorship of Nozhat al-Qulub. In addition to introducing the cities and regions of Iran, he also spoke about the religions of their people in most cases. Extracting and categorizing the existing information in this book and using other available information in related sources and research can provide a clearer picture of the religious dispersion in Iranian society during this era. Based on such a perspective, the present research attempts to collect, categorize, and analyze this information using the library research method. To this end, items such as drawing diagrams and maps have also been considered. Despite the greater dispersion of followers of the Shafi'i Sunni school during the Ilkhanid period, this study shows a relative expansion of Shiism and, at the same time, some shifts in the positions of Sunni sects and non-Islamic religions.
خلاصه ماشینی:
This study, despite the greater dispersion of followers of the Shafi'i Sunni school during the Ilkhanid era, shows a relative expansion of Shiism and, at the same time, some shifts in the position of Sunni schools and non-Islamic religions.
Although there are no precise and specific understandings of the religious status of cities, provinces, and villages under Ilkhanid control in historians' reports, Hamdollah Mostofi, an eighth-century AH historian, poet, and geographer, has provided relatively accurate information about the religious status of different regions of Iran by writing the geographical book Nozhat al-Qolub.
Although researchers of Mongol history such as Abbas Iqbal, Shirin Bayani, Manouchehr Mortazavi, Basani, Spuler, and also researchers of Iran's religious history like Rasul Jafarian have addressed the general investigation of Iran's religious situation during the Ilkhanid era and the ups and downs of important religious trends in their studies, apart from Spuler's brief references and the map provided of the dispersion of major Islamic sects, a clear and detailed depiction of the religious topography of Iran has not yet been presented.
In Isfahan, reports exist regarding the activities of Ismailis around the city before the Ilkhanid period;4 but Mustawfi in his report only refers to the situation of "two 5 factions," or rather the conflict between the followers of Sunni schools of thought.
According to the report of Qazvini Razi, the province of Azerbaijan is one of the major Sunni regions,4 despite the fact that the history of the presence of Shiism in the Azerbaijan region dates back at least to the era of the Musafirid/Salarid rule, who were Ismaili in faith.
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