خلاصة:
تاریخنگاری در دورۀ ایلخانی با حمایت ایلخانان رشد فزایندهای یافت؛ ازاینرو مقاصد سیاسی حامیان بهگونهای هدفمند در متون تاریخ سفارشی این عصر رسوخ یافت و به شکلگیری گفتمانی برای مشروعیّت ایلخانان انجامید. در این پژوهش با هدف بازشناسی گفتمان مشروعیّت حکومت ایلخانان، سه نسخۀ سفارشی شهنامۀچنگیزی، شهنشاهنامه و جامعالتواریخ بررسی میشود. این پژوهش بهشیوۀ تحلیل گفتمان انتقادی (ون لیوون، ۲۰۰۸ م) و با استناد بر مطالعات کتابخانهای درپی پاسخ به این پرسشهاست: چگونه میتوان مشروعیّتسازی برای ایلخانان را در محتوا و موجودیّت نسخ تحلیل کرد؟ مؤلفان این نسخهها چه راهبردهایی برای تولید گفتمانِ مشروعیّت ایلخانان به کار گرفتهاند؟ برپایۀ یافتههای این پژوهش، در کنار جاودانسازی ایلخانان، مشروعیّتسازی برای آنان نیز از مهمترین دلایل تولید این متون تاریخی بوده است؛ چنانکه مؤلفان با تکیه بر چینش روایتها، مضمونسازی، استفاده از آیات قرآن و تقلید از شاهنامۀ فردوسی، بهعنوان عنصر تأثیرگذار در هویّت ایرانیان، بهدنبال مشروعیّتسازی بودهاند. همچنین مؤلفان این آثارْ نمودهایی از گفتمانهای مغولی، ایرانی و اسلامی را بهطور همزمان در بازتعریف ِمشروع هویتِ ایلخانان و مشروعیّتبخشیدن به کنشهای آنان در موقعیتهای سیاسی و اجتماعی به کار بردهاند. در این باره، کاهش کاربرد مضامین گفتمان مغولی در شهنشاهنامه با کاهش نقش عنصر مغولی در اواخر حکومت ایلخانی همخوانی دارد.
Abstract Historiography during the Ilkhanid period grew up with the support of the Ilkhanids. For this reason, the political intentions of the supporters purposefully infiltrated the custom dates of this period and formed a discourse for the legitimacy of the Ilkhanids. In this regard, the present study aimed to recognize the discourse of the legitimacy of the Ilkhanid Reign and examine three custom versions: Chengizid Shāhnāmeh, Shahanshāhnāmeh, and Jami al-Tawarikh. This paper seeks to examine such issues via the method of critical discourse analysis (Van Leeuwen, 2008) and citing library studies. The questions posed in this study were: 1) How can the legitimacy of the Ilkhanids be analyzed in the content and existence of the manuscripts?, and 2) what strategies did the authors of such manuscripts use to produce the discourse of the legitimacy of the Ilkhanids? Based on the findings of this study, along with immortalization, legitimation for the Ilkhanids has been one of the most important reasons for the production of such histories. As the authors rely on the arrangement of narratives, content creation, the use of Quranic verses, and imitation of Ferdowsi’s Shahnameh as an influential element for identifying Iranians, they had sought to build legitimacy. The authors also used representations of Mongolian, Iranian, and Islamic discourses to redefine the legitimate Ilkhanids identity and legitimize their actions in political and social situations. In this way, the reduction in the use of Mongolian discourse themes in Shahanshāhnāmeh is consistent with the reduction of the role of the Mongolian element in the late Ilkhanid rule. Introduction Although the Ilkhanids had initially come to power by sword, they gradually established social order. To fulfill the political goals, they had to implement policies that would guarantee their legitimacy against competitors and the people. Legitimacy had received more attention since the Ghāzān period by supporting historiography as one of the cultural strategies that paved the way for the writing of many historical books, which were written by the order of the court or independently. In this study, based on legitimation in the political thought of the Ilkhanids, historical books that were written with the theme of the historical description of the reign and commissioned by them were investigated. Materials and Methods Three custom books of Chengizid Shāhnāmeh, Shahanshāhnāmeh, and Jami al-Tawarikh are the materials studied in this research. Jami al-Tawarikh has been written in the general history of the world by the order of Ghāzān, by his minister Rashid al-Din Fazlullah Hamedani (Eqbal, 1969, p. 488). In the study of this book, the correction part of the Mongol stories was considered (Ibid, p. 31). Shahnameh of Shams-al-Dīn Kashani is one of the historical poems of the Ilkhanid era, which was composed by the order of Ghāzān that had the poem weight of Ferdowsi's Shahnameh (Mortazavi, 1991, p. 380). This book has been s studied based on its manuscript in the library of the Islamic Consultative Assembly of Iran. Shahnameh of Ahmad Tabrizi has been composed with the poetic weight of Ferdowsi's Shahnameh by the order of Abu Saeed Ilkhani, with the subject of the history of the Mongols, Genghis Khan, and his successors up to the time of Abu Saeed (Tabrizi, Manuscript, Or2780, version, 132). The only remaining version of its manuscript in the British Museum is the basis of this study. This study has focused on the role of linguistic propositions in legitimizing the identity and socio-political actions of the Ilkhanids. Hence, the history books in question by the method of critical discourse analysis (Van Leeuwen, 2008) which is based on the premise of Max Weber, with the theme of the efforts of all powers to build belief in its legitimacy and its expansion (Weber, 1978, p. 213) were analyzed. Discussion of Results and Conclusions In examining the discourse of reign legitimacy in the content and existence of these data, the three points of writing format, historical content, and historical order in telling stories were important. Poetic works were similar in weight and content to Ferdowsi’s Shahnameh. On the other hand, in the content of these works, the mythological and historical patterns of Ferdowsi’s Shahnameh and Iranshahri thought have been used to legitimate redefining the identity and actions of the Ilkhanids. In the same way, Jami al-Tawarikh also used the poems of Ferdowsi's Shahnameh to redefine the legitimate identity of the Ilkhanids. In the historical context of the works, the Mongolian discourse in the Shahanshāhnāmeh has been used in contrast to the other two works with a more limited range. This point along with the gradual decline of the Mongol foundations of the Ilkhanids reign and the finding power of local families during its writing period have been remarkable. In the two custom works of Ghāzān, the use of Mongolian elements had a more prominent place in their legitimation. This was not irrelevant to disputes over succession, independence from the central Mongol court, and becoming an Ilkhan Muslim during Ghāzān reign. In the arrangement of the narrations of the Shahnameh Changizi version, the historical order has not been observed in such a way that the poems are related to the praise or mention of Ilkhan. The sponsor of the work appears with a time jump immediately after the poems related to the Mongol ancestors. Sometimes even the story of the Mongol ancestors is cut off suddenly and resumed after the story of Ilkhans. Hence, there is a kind of purposeful orientation in the arrangement and retelling of Ilkhan's narrations. Based on the findings of this study, the content and imitation of Ferdowsi's Shahnameh on the one hand, and the meaningful arrangement of historical narratives, on the other hand, justify the existence of these historical books to legitimize the Ilkhanids. Also, following the cultural-political context of the Ilkhanid society and the goals of the rulers in the field of international politics, the authors used three Mongol, Iranian, and Islamic discourse strategies to legitimate defining the identity, Ilkhanids actions, and decisions. Hence, with reducing the role and position of the Mongol element at the end of the Ilkhanids rule, a noticeable decrease in the use of Mongolian discourse concepts in the version of the Shahanshāhnāmeh compared to the other two works happened. In the same way, the authors with placing the personality and rule of Ilkhan in the form of the standard king of Iranshahri thought have used the Iranian discourse to legitimize it in the minds of Iranians. Also, the concepts of Islamic discourse have been considered throughout this period, considering the ambitious goals of the Ilkhanids in achieving superiority in the Islamic world and in competing with Muslim Mamlūks.
ملخص الجهاز:
اين پژوهش به شيؤە تحليل گفتمان انتقادي (ون ليوون ، ٢٠٠٨ م ) و با استناد بر مطالعات کتابخانه اي درپي پاسخ به اين پرسش هاست : چگونه ميتوان مشروعيت سازي براي ايلخانان را در محتوا و موجوديت نسخ تحليل کرد؟ مؤلفان اين نسخه ها چه راهبردهايي براي توليد گفتمان مشروعيت ايلخانان به کار گرفته اند؟ برپايۀ يافته هاي اين پژوهش ، در کنار جاودان سازي ايلخانان ، مشروعيت سازي براي آنان نيز از مهم ترين دلايل توليد اين متون تاريخي بوده است ؛ چنانکه مؤلفان با تکيه بر چينش روايت ها، مضمون سازي، استفاده از آيات قرآن و تقليد از شاهنامۀ فردوسي، به عنوان عنصر تأثيرگذار در هويت ايرانيان ، به دنبال مشروعيت سازي بوده اند.
شهنشاه نامه پادشاهي موروثي را دربارٔە يسوکا بهادر و تموچين و ارغون مطرح کرده است که به ترتيب شواهد آن ذکر ميشود: «پدر بر پدر تا بيافث خديو» (تبريزي ، ن خ Or٢٧٨٠:r ٤٦)؛ «پدر بر پدر در جهان پادشاه » (همان : r٤٧)؛ خراميــــد ارغــــون ســــوي تــــابران [؟] پــــدر بــــر پــــدر شــــهريار جهــــان (همان : r١١٠) تبريزي در اشعاري به سنت از پدر به پسر رسيدن شاهي پرداخته است : بنــازد بــه فــر تــو [اباقــا] تخــت پــدر تـــو را شـــاه گـــردد پســـر بـــر پســـر (همان : v١٠٤) و در ادامه ضمن ابياتي از تولد ابوسعيد با حذف نام تکودار، بايدو و گيخاتو به گونه اي تلويحي به اعتبار حکومت موروثي براي ايلخانان اشاره مي کند؛ زيرا در تسلسل سابقۀ ايلخاني ، نام آنان را از قلم انداخته و به نوعي مشروعيت نداشتن آنان را بازگو مي کند: «ز قيصــــر بــــران و ز خاقــــان بگــــو ز اباقــــا و ارغــــون و غــــازان بگــــو (همان : r١١٦) در جامع التواريخ نيز تأکيد بسياري بر موروثي بودن ايلخاني غازان صورت گرفته است ؛ زيرا در ديباچه ، انساب غازان با حذف تکودار، گيخاتو و بايدو (در جايگاه ايلخان نامشروع و غاصب حکومت ) چنين معرفي شده است : «از اولاد کرام و احفاد عظام چنگيزخان پنجم ٨ بطن و ششم خان ...