چکیده:
The political and administrative focus that Iran attained during the Safavid era led to the creation of great histories such as Habib al-Siyar by Mir Hasan, Ahsan al-Tawarikh by Husayn Beg Rumlu, Khulasat al-Tawarikh by Qadi Ahmad Qomi, Alam-aray by Abbasi Iskandari Beg Munshi, and Khuld-barin by Mohammad Yusuf Allah Isfahani, which caused them to consider the history of the Iranian land in the general sense of the word, free from any specific local perspective. On the other hand, the deepening and expansion of cultural relations and the growth of social classes under the shadow of the prosperity of the market of science, culture, and literature, under the banner of the great Safavid and Mughal empires in the two main poles of the Persian language and literature—namely Iran and India—caused a noticeable growth in another branch of literature, which is tazkirah writing. Subsequently, great works such as Khulasat al-Ash'ar by Taqi al-Din Kashani, Haft Iqlim by Amin Ahmad Razi, Ma'athir by Rahimi Abd al-Baqi Nahavandi, and عرفات العاشقین (Urfaat al-Ashiqin) by Taqi al-Din Awhadi Buliani emerged, which, like most great histories of this era, possessed a more general character. Nevertheless, the aforementioned period witnessed the emergence of local histories such as Sharafnameh by Sharaf Khan Badlisi, Ihya al-Muluk by Malek Shah Husayn Sistani, Jami' Mufidi by Mohammad Mufid Mustawfi Bafqi, and Tazkirah Safaviyyah of Kerman by Mir Mohammad Said Mashizi, each of which is among the best local histories in its own type. In this regard, Jami' Mufidi holds a prominent position in the history of Yazd in terms of the two outstanding aspects of the literature of this era, namely historiography and tazkirah writing. Furthermore, in addition to its local aspect, it is important in explaining some general issues affecting the society of the Safavid era. The present article has been written to explain some of the most important characteristics of this work.
خلاصه ماشینی:
13 According to what appears in the introduction of the excerpt of the second volume of Jami al-Mufidi, Mustawfi Bafqi completed the authorship of the said volume in the year 1088 AH in Shahjahanabad.
A comparison of the said table of contents with official histories of the Safavid state, such as Alam-ara-yi Abbasi, which Mustawfi Bafqi utilized, indicates the existence of distinctions between the second volume of Jami al-Mufidi and other Safavid histories.
25 It can be guessed that the reason for the more prominent reflection of the lives of the aforementioned branch of the Safavid dynasty in the second volume of Jami al-Mufidi is the influence of Mustawfi Bafqi's presence in India.
Given these descriptions, it is probable that Mustawfi Bafqi, under the influence of the conditions in India and in accordance with the tastes of his new patrons in that land, while simultaneously emphasizing the name of the foremost figure of the Safavid dynasty in those days, Shah Suleiman Safavi, undertook a revision of the second volume of Jami al-Mufidi and re-compiled it.
This possibility is strengthened considering Mustawfi Bafqi's access to the documents of Yazd, which his responsibility for collecting the endowments of Yazd facilitated, and taking into account the fact that he actually wrote the second volume of Jami al-Mufidi in line with the book's content towards the history of Yazd.
This matter shows that until the time of Mustawfi Bafqi, more than two hundred years after the composition of the aforementioned books, these two works still counted as the only primary references for the history of Yazd were.
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