Iranian Studies

Abstract The city of Susa, In the north of Khuzestan province, it is one of the first ancient places where extensive archaeological researches have been conducted. In 1947, the French archaeologist Roman Grishman managed to discover a building known as a monastery in the northeast of the mosque of the early centuries of Susa, located in the northeastern vicinity of the early centuries' mosque in Susa. Initially, upon observing the alignment of the building's wall with the mosque, he speculated that the structure might have served as a governmental or palatial edifice. Then Monique Kervran introduces this building as Rabat or the Monastery. Now, based on the writings of Al-Maqdisi, a 4th-century geographer about his visit to a monastery in the city of Shush, we can highlight the influence of Sufism or mysticism in this city. The authors aim to provide a comprehensive understanding of the structure and cultural significance of the monastery based on archaeological evidence. Does Shush Monastery have a structural connection with religious buildings and ideological systems before Islam, or is it derived from the foundations of the Islamic era? The following research used the descriptive-analytical method and the archaeological-historical order to address answers to raised questions. Archeological evidence indicates that certain architectural elements of the Susa Monastery are consistent with the Mehrkadeh from the Sassanid era found in southern Iran, which subsequently influenced the architecture of the middle and later Islamic periods. Some religious practices within the monastic system have their origins in pre-Islamic beliefs.

Abstract Moghul's invasion of Iran led to the spread of insecurity, destruction of civil infrastructure and religious-ideological vacuum caused by the toppling of the kingdom. This not only improved the status of Sufism as the center of attention for the common people to avoid the governors' tyranny but also made the faraway areas an ideal place for the cultural elites. Given the above, Yazd was considered as one of the central areas for attracting Sufism because of the Atabaks’ policies in maintaining relative peace and security on the one hand and the Ale Mozaffar's leadership on the other hand. Sufists shared a number of features which included running a simple life, inviting people to submission and trust in God, coordinating with the religion and avoiding interference in the administrative affairs. As a result, the Sufists were appealing to both governors and common people from two perspectives: legitimizing the power structure and soothing the social problems. Therefore, while the positive tendency of the governors and local authorities led to the construction and financial support of Sufi centers, the Sufi shaykhs' dignity represented their reputation and distinction from the common people. The present paper endeavors to study the Sufism status in Yazd during the 8th century A.H taking into account the prevailing views of the time, social reputation of the Sufi shaykhs and the support rendered by the local authorities as well as the Mozaffari rulers.