Signs of Timurid rule in Galikesh and Persians + Timurid genealogy in Galikesh This article examines the signs of Timurid rule in Galikesh and Persian Persia. According to the report of "Nilkoh Analytical News Base", quoting the Persian sonar Abuzar Khosravi, in this article, he has dealt with the signs of the Timurid rule in Galikesh and the Persians, which we read below: The tomb of Khajeh Kalan Many people remember the Galikesh black stone with intricate inscriptions on the left side of the entrance door of the Grand Mosque. This unique historical tombstone is one of the most ancient treasures and a very authentic document about the rule of the remnants of Timur Lang in the current city of Galikesh. This historical stone belonged to Khajeh Kalan Wazir Abolghasem Babar Teymouri, who was repeatedly robbed by a group of thieves. Dr. Sotoudeh writes in his book "From Astara to Starbad" about the castle and cemetery of Bibi Halimeh Galikesh, where the tombstone of Khajeh Kalan was located: "Inside this fence is an old cemetery. Two or three stones have been taken to the Gorgan Stone Museum and the last old stone has been transferred to Hojjatoleslam Mousavi to the Galikesh Grand Mosque, most of them black marble from the Timurid period. Most of their inscriptions are in Arabic and among them were three stones in Persian. One of these stones is called "Khajeh Kalan" who was apparently the minister of Abolghasem Babar. The words that the author recited on the tombstone of Khajeh Kalan in Bibi Halimeh Cemetery: Mirza Masoom became Bafar Homay Tayer Farrokh Khojasteh Sokhan Shahpar Bal Khajeh Kalan Sahib Jood and temperament of Hassan Subject and subjectivity and rationality in Rajab The moon was said goodbye and Imam Zamin Sadegh, Kazem and Taqi Z Fatan Or the Lord will make him a common doom with Hussein and Hassan Those two lights are two bright lights of the king با .. with Owais Qarn ……… During the last visit to Bibi Halimeh Cemetery, it was found out that this stone was transferred to the Galikesh Grand Mosque by the order of Hojjatoleslam Seyyed Baqer Mousavi. This black marble, the tombstone of Khajeh Kalan, one of the ministers during the Timurid rule of Astarabad, has now reached the courtyard of the Galikesh Grand Mosque. This type of stone is similar to other stones that were brought to Astarabad from Khiba Badkoobeh mine by ship. (Pp. 507-508-509, Volume 5. Sotoudeh, Manouchehr, from Astara to Star Bad, Volume 5, Tehran, Association of Cultural Works and Honors) Other signs of the Timurid rule in the Galikesh area are the tombs of Amir Ali Shir Navai and Sultan Hussein Bayqara, descendants of the Timurids in the Imamzadeh of Abdullah, which will be discussed below. One of the signs of the arrival of the Timurids in Gorgan is "Temur Dar" or "Timur Darreh" in Persian, which is undoubtedly a remnant of the Timurid period, but we do not know how to name it. Further research may help clarify this. There is a stone known as "spear stone" near "Timur Darreh" in the Persian summer fall. Stories are told about the stone, including that Timur angrily stabs his spear at the stone for receiving the sad news, so that the mark of his spear remains on the stone. We can not cite it definitively because we do not have a valid historical document to prove this type of narration that is current among the people, but such cases are mentioned in this context with the aim that some historical sources may refer to such stories. Mentioning these cases has helped to explain those hints. The fact that a group of historians restrict the historical antiquity of the Persians to the Safavid and Shah Abbas periods and have so far failed to present a single historical document to prove their absurd and baseless claims has undoubtedly suffered from historical ignorance and their main purpose is to ax the roots of the historical originality of the Persian people. And many native Persians east of Gorgan is the land. What emerges from the historical evidence and other evidence reinforces it is that modern Persians were built in the late Timurid period (about 550 to 600 years ago) and the Persian people before that, in the region of Ishi, Bam Ali Yar, Pakands and Lions lived in the area of present-day Persia, but fortunately the cemeteries of these areas still remain and have been examined. Relocation of villages from one point to another in the past has been very common and many villages around the Persians have seen these relocations throughout their history. The artifacts from the residential areas of the Persian suburbs belong to the Islamic period and from the Seljuk period onwards. Maidana Cemetery, Chamaz section, supports our hypothesis about the settlement of Persians in the Timurid period at the present point, which fortunately, with careful studies, several centuries-old tombstones have been identified, which we will address in due course and publish images of those photographs. We will. Another sign of the historical originality and indigenousness of the Persian people is the Persian dialect, which is one of the closest dialects to the dialect of the people of Gorgan today and many native Persians of Gorgan. Inshallah, in a separate article that is being prepared, we will review the grammatical structure of the Persian dialect and its unique and historical features. The claimants who question the historical authenticity of the Persian tribes did not even know the names of the Persian tribes until recently. In the article "Basis of Naming Persian Tribes", we tried to point out some of the various tribes that were known to the elders, and we have no information about many of the ancient Persian tribes whose names are mentioned in historical deeds. We will answer the claims of historians in the article we have prepared entitled "History of Persian tribes". The tomb of Sultan Hussein Mirza Bayqara (grandson of Timur Lang) and his minister Amir Ali Shir Navai in the area of Imamzadeh Abdullah in Hyderabad village (Galikesh). Dr. Sotoudeh, in his report on his visit to Imamzadeh Abdullah in June 1987 (28 years ago), writes about the general view of the building of Imamzadeh Abdullah Hyderabad: “The main building consists of a high entrance that opens to a shoe rack that measures three meters. From the shoemaker to the state-owned Dari shrine, there was a frame and a knot at the door, one of which is in charge of the chicken coop today (June 1987). The art and elegance of the frame and its knot remain, but in the open air the color on it has disappeared. From this shoe rack, you can go up to the top of the building with a few steps. The shoe rack has a pointed dome and is whitewashed from inside the walls and dome. The shrine of Imam Abdullah is located in the middle of the shrine and its dimensions are up to four meters. On the south and east sides is an arch that is more than thirty centimeters deep. The depth of the arch on the west side is less and the north side has a niche and is the place where the candle is lit. The dome of the shrine is sharper than the dome of the shoemaker and its exterior is close to the cone.