Zeinab Sadeghi sahlabad
Abstract
In the present study, we examine the role and themes of Islamic-Iranian mysticism in the works of Alexander Kusikov, a Russian poet of the twentieth century. Kusikov is one of those poets who have been totally unknown in Iran, while his influence on the culture and literature of Iran and the East is ...
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In the present study, we examine the role and themes of Islamic-Iranian mysticism in the works of Alexander Kusikov, a Russian poet of the twentieth century. Kusikov is one of those poets who have been totally unknown in Iran, while his influence on the culture and literature of Iran and the East is remarkable. This research analyzes works such as “Al-Borraq,” which have influenced the Islamic-Iranian culture. The purpose of this article is to demonstrate the effects of Iranian literature on Russian literature and the attention and efforts of Russian poets, including Kusikov, to follow the traditions and themes of classical Iranian literature. These effects are in terms of concepts, themes, poetic style, and choice of words (use of Persian words in their works). Such influences indicate the ability of writers and poets to interact with other cultures.
Hossein Abdoli; Mahdi Goljan
Abstract
The emergence of Islam in the east of Iran, part of which is now called Afghanistan, goes back to the Rashidun Caliphate era. Based on historical documents, the influence of the Shia in this area was initiated by the strict behavior of the Umayyad towards Shiites. The arrival of Ali ibn Musa al-Ridha ...
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The emergence of Islam in the east of Iran, part of which is now called Afghanistan, goes back to the Rashidun Caliphate era. Based on historical documents, the influence of the Shia in this area was initiated by the strict behavior of the Umayyad towards Shiites. The arrival of Ali ibn Musa al-Ridha (Reza) in Khorasan, the Mongolians’ religious tolerance, the Ilkhanate’s conversion to Islam and their tendency towards the Shia, and the emergence of the Safavids are considered important in the expansion of the Shia in this region. In recent decades in the Islamic society of the Afghanistan, Shiites are considered a minority. However, the Shia is more common in the Farsi-speaking Iranian tribes of Afghanistan. Most of the Hazare and Qizilbash (Ghezelbash) tribes are Shiites. In addition, the Tajik, Uzbek, Turkmen, Baloch and even Pashtun and some other tribes have some Shia followers. The Shiites reside in different provinces but most of them live in the central part of the Afghanistan, Hazarejat. Most of Afghanistan’s Shiites are twelvers, although a considerable number of the Tajik’s Shiites are followers of the Ismaili subdivision. The main purpose of this research is to study the sociopolitical life of Afghanistan’s Shiites in Sadozai’s era (1747-1818) and their role in gaining power by Ahmed Khan Abdali (Durrani), the founder of the Sadozai kingdom, and consolidation of the power for him and his children. In gaining power and victories, Sadozai benefited from the military experience of some of the tribes of Hazare. The Qizilbash also helped them in military and ministry affairs. Proximity of these tribes to the core of power sometimes caused reactions from Pashtun who were mostly Sunni. Studying some of the historical events and Shia’s reaction to them would make a ground to better understanding the behavioral pattern of Afghanistan’s Shiites in that period. Results of this study could be useful in further understanding of Shia’s interactions with Durrani’s government and their position in the society.
الهه Panjehbashi
Abstract
Apart from the artistic and historical aspects, paintings are one of the cultural, artistic and literary manifestations in different periods of Iranian art history. The first aspect of the importance of these issues is the connection with the rich Iranian literature and the transmission of literature ...
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Apart from the artistic and historical aspects, paintings are one of the cultural, artistic and literary manifestations in different periods of Iranian art history. The first aspect of the importance of these issues is the connection with the rich Iranian literature and the transmission of literature and cultural and artistic traditions of different periods. The study of these works can be important for their conceptual, symbolic, literary and decorative features and visual features. One of the examples of the connection between Qajar painting and literature is the manuscript that was painted by an artist named Karamali in the Qajar period and no specific information about his life is available. The painting, numbered LOT144 R, sold for 6 6,000 at the 2018 Bonhams Auction in London. This copy was made and customized for Mirza Mahmoud Khan, the representative of Iran in The Hague, the Netherlands. This version has 24 images, 9 of which were sold at auction and its images are available. The purpose of this research is to find out the characteristics of Lily Majnoon version related to the Qajar period, which features are influenced by its period. The question of this research is what visual features does this Qajar version of Lily Majnoon have and what effect does it reflect on the atmosphere of her time in painting? The research method in this research is descriptive-analytical using library resources and reviewing the linear sample of Bonhams auction and the method of analysis is based on the principles and visual rules used in the manuscript and its appearance features. The necessity and importance of research is that this rare Qajar version has not been introduced and studied so far and reflects the cultural and artistic features of the Qajar period in linear painting of this period and shows the necessity of this research.
mohammad keshavarz beyzai
Abstract
Nizam al-Tavarikh, the brief work of Baydawi published during the Mongols period, despite its critical time and citations by the historians’ of its age, has not drawn the attention of contemporary historians and authors. Thus, there are opposite interpretations of this work. Therefore, this research ...
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Nizam al-Tavarikh, the brief work of Baydawi published during the Mongols period, despite its critical time and citations by the historians’ of its age, has not drawn the attention of contemporary historians and authors. Thus, there are opposite interpretations of this work. Therefore, this research adopts a descriptive-analytic methodology to study the historical knowledge of Baydawi and Nizam al-Tavarikh’s degree of success. The findings of the study demonstrate that factors such as his belief in Ashari theology and his position as chief judge and exegete of the Koran based on Ashari views caused fiqh, theology, and exegesis to have priority over history in his thought. However, his historiography has some important features, such as attachment to Fars as his birthplace, belief in the idea the holy and providence, consideration of history as a profitable tool for the Sharia, and use of simple language.
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Mahshid Gohari Kakhki; Mohammad Jafar Yahaghi
Abstract
After the establishment of the Ilkhanid government, for the first time since the fall of the Sassanids, the name of Iran was revived as a land with political and geographical independence, and the Ilkhanate were called the rulers of the vast land of Iran from Jeyhun to the Euphrates. This issue has been ...
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After the establishment of the Ilkhanid government, for the first time since the fall of the Sassanids, the name of Iran was revived as a land with political and geographical independence, and the Ilkhanate were called the rulers of the vast land of Iran from Jeyhun to the Euphrates. This issue has been mentioned in the histories of the Ilkhanid period. This research studies how the concept of Iran is represented in the important historical epics of the Ilkhanid era, namely Homayoonnameh, Changizi Shahnameh, Zafarnameh, Shahanshahnameh, to determine how much the poets of these historical epics tried to call the realm of the Ilkhanid Iran. The results of this study show that in these poems there are two different attitudes towards Iran: in Shahnameh, Zafarnameh and Shahanshahnameh, the domain of the Ilkhanid rulers is often called Iran and its borders as from Jeyhun to Rome and Egypt. Furthermore, the Ilkhanid rulers are introduced as Iranian kings who defend the borders of Iran. But in Homayoonnameh such examples are rarely seen. It seems that the most important reason for Homayoonnameh’s different approach is that this poem was written early in the formation of the Ilkhanid government, when the concept of Iran and Iranian identity were still less considered; but the composition of the other three poems was done in the period of stability of this dynasty. The personal views of the poets are also influential in their approaches. The main purpose of Zajaji was to narrate the history of Islam, but Kashani, Mostufi and Tabrizi included their Iranianist views in interpreting historical events. These two different and meaningful approaches in these poems show that the poets have consciously and purposefully used the name of Iran in their works. In addition, the results of the research prove that in the period of stabilization of the Ilkhanid rule, Iran was once again recognized as an independent territory with certain geographical borders, which the kings knew their duty to defend against the invading enemies.
Marjan Badiei Aznadahi; Rasul Afzali; Jahangir Moini Alamdari; Atefeh golfeshan
Abstract
The continuation ...
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The continuation of war and insecurity throughout history has been one of the most important concerns of governments and people in various geographical areas. War as Jihad, is one of the ten branches of the Islamic religion, which means campaigning with enemies and using maximum power to spread Islam or fearing of its dominance, and it has rightful and justice-seeking goals; For this reason, it is called "Holy Jihad". Whatever the cause of war, its ultimate goal is peace creating an ideal society. From a jurisprudential point of view, establishing peace is possible in three ways: Primary war, Defensive war, War with hypocrites and rebels. Islamic thinkers call the title "Primary Jihad" instead of "just war". The purpose of primary jihad is to establish divine and rational laws in the Islamic land ,to invite polytheists to it and to fight against rebels, and taking over the land is not an option. One of the examples of war in the political geography of the Islamic world dates back to the Ghaznavid period. The campaigns of the Ghaznavid sultans, especially Mahmud, were carried out under the slogan of "war for the sake of religion" and against the Indian pagans, while their purpose was actually to capture the spoils of war. The purpose of this article, which was carried out with a descriptive-analytical method, is to identify the reasons for the occurrence of war in the geographical territory of the Ghaznavid government with reference to the history of Beyhaqi. By researching the history of Beyhaqi, this article shows that three main reasons were influential in the emergence of "war for the sake of God in the geographical territory of the Ghaznavids": 1. The political situation governing the institution of the Abbasid caliphate; 2. The influence of the institution of religion on the rise and fall of the Ghaznavids; 3. Mutual support of the Ghaznavids and the Abbasid Caliphate. Also, this research has shown that none of the wars of the Ghaznavid period was an example of "war for the sake of God". Only a few cases of war with rebels can be found based on examples in Bayhaqi history, otherwise, the text of Bayhaqi history testifies that most of these wars were carried out with the aim of consolidating power, gaining wealth, exerting power and force on the people, and had nothing to do with the Islamic rulings on war and jihad. .
Ali Moslehi Moslehabadi; Zohreh Zarshenas
Abstract
With the latest theories and findings regarding the historical and comparative linguistics, the rate of accuracy and plausibility of etymologies given for different words in the Iranian languages is improving as the previous suggestions are reviewed or revised and new etymologies proposed. In this research, ...
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With the latest theories and findings regarding the historical and comparative linguistics, the rate of accuracy and plausibility of etymologies given for different words in the Iranian languages is improving as the previous suggestions are reviewed or revised and new etymologies proposed. In this research, attempts are made to converge the latest in Indo-European historical-comparative linguistics with Iranian philology and to bridge the gaps between some obscure and problematic Iranian words on the one side and their Indo-European cognates on the other. To do this, a “radix” or primary root, here a Proto-Indo-European *sel-, is reconstructed by a “semanto-cladistic” approach and then a number of secondary roots are hypothesized based on the existing data in Indo-European daughter languages and, in particular, in the Iranian. In the process, some of the etymologies are reviewed and, in some instances, new or alternative ones are proposed.
Changiz Mowlaee
Abstract
In the cliché phrase aivam parūvnām xšāyaθiyam, which is repeated in the preface to a number of inscriptions of the Achaemenid kings, all scholars number aivam and xšāyaθiyam as few and translate the phrase "a king of many"; The precise syntactic relation between ...
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In the cliché phrase aivam parūvnām xšāyaθiyam, which is repeated in the preface to a number of inscriptions of the Achaemenid kings, all scholars number aivam and xšāyaθiyam as few and translate the phrase "a king of many"; The precise syntactic relation between the components of the phrase and its comparison with the preceding one, such as haya Dārayavahum xšāyaθiyam akunauš "(who) made Darius the King", clearly shows that in our phrase the verb in question, ie akunauš, is related to the same sentence. The recent omission has, in other words, been the structure of the phrase (haya) aivam parūvnām xšāyaθiyam (akunauš). This article is devoted to defining the syntactic role of aivam and xšāyaθiyam and justifying the role of paruvnām and has attempted to show by citing evidence from ancient Avestan and Persian texts that, contrary to the common notion, aivam ... xšāyaθiyam are not integers but in number. aivam is an ambiguous description that assumes the explicit object of the verb akunau فع, and xšāyaθiyam is the subject of its action, so the phrase can be safely translated as "one, king of many."
Pouya Nekouei; Reza Parvizade
Abstract
This article examines a discussion about Iranian music that emerged during the 1950s and early 1960s. During this period various writers attempted to criticize Iranian music on the basis that it was connected with the Sufi tradition of Iranian culture. Therefore, criticisms of Iranian music appeared ...
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This article examines a discussion about Iranian music that emerged during the 1950s and early 1960s. During this period various writers attempted to criticize Iranian music on the basis that it was connected with the Sufi tradition of Iranian culture. Therefore, criticisms of Iranian music appeared in various periodicals such as Muzik-e-Iran. Critiques voiced their opinion against characteristics of Iranian music that they considered to be negative. Most importantly, what they considered to be the “otherworldly” characteristic of Iranian music was stressed upon. Such cultural criticism of Iranian music during this period originated from the writings of two intellectual currents: the writings of the left wing during the Pahlavi period, and the writings of the famous social and cultural critic of the Pahlavi period, Ahmad Kasravi. Therefore, these criticisms in the writings of the left wing and Ahmad Kasravi against Sufism are briefly reviewed. Moreover, responses to such reading and criticism of Iranian music are examined. We have pointed out that during the same time some musicians advocated Sufi-based readings of Iranian music. According to them, Iranian music had Sufi characteristics and such features had to appear in its performance and context. It is also illustrated how this reading of Iranian music was connected to an understanding and practice of music. Furthermore, the concepts of “mahfil” and “bazm” in the cultural history of music performance are briefly examined. What was advocated by those defending a Sufi reading of Iranian music, to a large extent, had its roots in the listening culture and practices of mahfils. Moreover, it is explained that some of these musicians, following the discourse of the “cultivation of people’s taste” during the Pahlavi period, believed music to have a social role. At the end, it is argued how the aforementioned Sufi reading of Iranian music that was tied to a specific culture of listening in the private sphere, along with the debates on the social function of music and its role in nurturing people’s taste, came to be reflected in a radio program of Iranian music, Golha.
Cyrus Nasrollahzadeh
Abstract
Private inscriptions are an important part of corpus of Sassanid inscriptions that lasted until the first centuries AH. An important part of these inscriptions are the funerary inscriptions that contain important information about the burial ceremony in the late Sassanid and early Islamic era in Iran. ...
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Private inscriptions are an important part of corpus of Sassanid inscriptions that lasted until the first centuries AH. An important part of these inscriptions are the funerary inscriptions that contain important information about the burial ceremony in the late Sassanid and early Islamic era in Iran. The majority of these inscriptions have been found in Fars, then in Yasuj, Xian China (China) and Istanbul. Some of these inscriptions are dated and have a definite temporal assignment. One of these important inscriptions is the Eqlid inscriptions, dating to the late Sassanid period, and contains important information about two important titles and burial diversity in the late Sassanian era. This inscription is the last dated inscription before the fall of the Sasanian dynasty: the day Xwar (11th) and Māh (12th) of the month Ābān of the year 6 of Yazdgerd III (February 638 AD).
Mitra Zeinaliaslani; Fahime zarezadeh; samira royan
Abstract
Nutrition is one of the basic human needs for living, but the rules related to the preparation and consumption of food in different societies have been accompanied by rituals and ceremonies that have transformed them from a natural need into a cultural construct. Food and rituals related to it have been ...
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Nutrition is one of the basic human needs for living, but the rules related to the preparation and consumption of food in different societies have been accompanied by rituals and ceremonies that have transformed them from a natural need into a cultural construct. Food and rituals related to it have been represented in various ways in written and visual documents remained from protracted ages and can be studied as a special symbolic system. Based on this, the present research tries to answer the following question by collecting data from paintings and travelogues of the Safavid era that refers to food and the ceremonies related to it. What is the meaning of the representation of food rituals and courtier cuisine in the paintings and travelogues of the Safavid era? Based on this, while describing the rituals related to eating in the Safavid court as a symbolic system, the implicit meanings of these representations have been pointed out. The result is that there is a significant correspondence between the visual and written documents studied about the food customs of the Safavids; However, according to their own characteristics, each media has placed more emphasis on a part of court food rituals. The formal form and decorations of the dishes and arrangement of the spaces in the pictures and cooking steps, the way of using the food and the feelings of the guests in facing the cuisines rituals are expressed in the travelogues with more precision and detailed details. Nevertheless, the implicit meanings that are inferred from both groups, emphasize the wealth, generosity, and power of the ruling class, as well as the manners, clothing, and aesthetic views of Iranians through the types of foods, the way the choirs are built. And the arrangement of the space.
shahram yousefifar
Abstract
Social studies in Iran have focused on today’s situation and, for various reasons, have been ignorant of historical approaches. Since the nineteenth century, due to Iran’s extensive contacts with the West, many social macroeconomic problems have emerged, and some of them have played a crucial ...
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Social studies in Iran have focused on today’s situation and, for various reasons, have been ignorant of historical approaches. Since the nineteenth century, due to Iran’s extensive contacts with the West, many social macroeconomic problems have emerged, and some of them have played a crucial role in the production of social structures and social relations, hence the full understanding of today’s major social problems needs the understanding of the complexities and evolution of historical problems up to this day. Such an understanding, however, is difficult to arrive at since identifying and describing the historical issues of each period is heavily influenced by the thinking system of the socio-political power of its time. In this research, a categorization of issues is presented based on a source containing unique data from the challenges and issues of the early twentieth century Iran. The archived documents of the Divan-e Adliyeh Aazam, based on their legal and judicial nature, provide a set of data that will answer the question as to what were the macrosocial issues of Iran in the period under consideration.
Rouhollah Hadi; sahand aqaei; Jaleh Amouzgar
Abstract
In cosmology of certain Shamanisms, and specifically the Asian Shamanism, the universe is embodied with three different cosmic regions, connected to each other through a central axis. Shamans are able to ascend to the skies and convene with the Gods, or descend to the underworld and battle with ...
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In cosmology of certain Shamanisms, and specifically the Asian Shamanism, the universe is embodied with three different cosmic regions, connected to each other through a central axis. Shamans are able to ascend to the skies and convene with the Gods, or descend to the underworld and battle with the demons of death. In the state of ecstasy, they descend to the underworld, and learn the ways to conquest the demons from those Gods ruling the underworld. For Altaic people, “The descent to the underworld” is the function of Black Shamans whereas “The magical flight” is that of the White Shamans. Several of the most famous journeys to the underworld in epic literature and mythological sources are structurally shamanic. The mystics use the Shaman methods to reach the state of ecstasy.In this article, we have investigated the effects of the duality phenomenon in Shamanism, By looking at the Iranian mythical resources, we have analyzed two mythical characters named Jam and Afrasiab’s trips to the underworld, which are named “Var Jamkard” and “The Descend of Afrasiab to The Underworld”. We have also used the universal symbolism of “the difficult bridge or the passageway,” that has examples in the rapturous trips of the Asian Shamans, to discuss the Zoroastrianism myth of Chinvat..
Hassan Karimian; Afshin Aryanpur
Abstract
Ghandijan is an archaic city from Sassanian era to the early Islamic period.Its remains are located in an area of approximately 600 hectares near a village called Sarmashhad in Dadin district in the southwestern part of Fars province. The ruins of this prestigious ancient city which are identified in ...
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Ghandijan is an archaic city from Sassanian era to the early Islamic period.Its remains are located in an area of approximately 600 hectares near a village called Sarmashhad in Dadin district in the southwestern part of Fars province. The ruins of this prestigious ancient city which are identified in the authors' investigation, includes Tell Khandaq, Bahram Caravanserai, Qizqala, Tell Naqarakhane and the single arched building, which are scattered in different parts of the city.Despite the importance of this ancient site and the wide range of cultural materials in its area, comprehensive and detailed studies have not been carried out regarding the shape and function as well as the spatial organization of this city.In this research, an attempt has been made to investigate the reason of Ghandijan formation in the Sassanid era and also its importance in the Islamic era. Also, questions about the characteristics of industries and productions, the state of ancient communication routes, the antiquity and use of ancient artifacts of this city must be answered.The analysis of the temporal and spatial distribution of movable data in determining its antiquity, made it clear that the life of this city continued in the Islamic era from the era of the Rashidin Caliphs to the Khwarezmshahs and Atabakans of Fars.The old name of the city probably was “Kandigān” but another hypothesis is “Pandegān”. The early Islamic historians mentioned the name of Ghandejan as a city in Fars state. The context of the city located in the south of Iranian plateau near the coast of Persian Gulf. Sassanid cities were founded on specific styles. Firuzabad was the first City that was built by Sassanian kings in 224 C.E as The first capital of empire. Firuzabad is in rounded shape with regular and symmetrical circle and central core that consist a brick watch tower. The other style based on the ancient Roman cities modeling, The Hippodamus city planning. In Hippodamus style, city was built with four gates rectangular shape and two crossroads(Decumanus maximus, Cardo maximus). Inside the south west of Fars plain near the ruins of ancient city of Sarmashhad rounded moat remains from pre- Islamic period just like the Sassanid city style. The archaeological remains of Sarmashhad present an immigration in early Islamic period. The reason of abondanment is not clarified yet. The reason of Fundament of Ghandijan was spatial situation and connection link of the plain between Bishapur, Darabgerd and Firuzabad to The Persian Gulf. The old roads of Ghandijan has shown the importance of tradeway to Sirāf port in coastline of the Persian Gulf. Sherds of pottery remained on surface of hills in plain. Analysis of pottery style and radiocarbon dating and petrography can represent chronology of the city. In our current studies, we consider all parts of archaeological evidence on the field. Sherds of potteries, mounds, architectural remains and satelite and aerial veiw considered to more provision evidence about the foundation of the city. The key research question is why Sassanian authorities chose this plain for construction of a new city?
mansour rostami
Abstract
Yarsanism, Ahl-e Haqq or Kaka'i- is a Islamic interreligious trend that has considerable background. The history of its formation, religious principles and its roots, allegorical expression, symbolic expression, symbolic expression and its mysterious religious literature ...
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Yarsanism, Ahl-e Haqq or Kaka'i- is a Islamic interreligious trend that has considerable background. The history of its formation, religious principles and its roots, allegorical expression, symbolic expression, symbolic expression and its mysterious religious literature have aura of ambiguity. Therefore, the researches has expressed different conflicting opinions about the historical creation, the roots and beliefs of, Ahl-e Haqq or Kaka'i, there is also a diversity of opinions among the Ahl-e Haqq scholars. The theologians also have shown contradictory opinions about the nature of this doctrine by deciphering the aforementioned texts, translating and interpreting the technical terms and concepts of the Yarsanism discourse which is provided by the special jargon of the oral language, This paper has responded these two questions: The fundamentals of beliefs and principles of Ahl al-Haq religion are aligned with which of the Islamic sects and in what aspects are they similar?This writing has been written in a descriptive - analytical method based on the original primary texts written in different dialects of kurdish language. This essay examines and explains the fundamentals, religious principles and basic beliefs of Ahl al-Haq, such as the manifestation of God's essence in the universe and mankind, the cycle of life (donai don), which expresses the evolution of the human soul, and the quality of communication between angels and humans, which has been processed with different expressions and interpretations such as: incarnation, immanance, symbol and manifestation.In the following, the initial roots of these foundations in the Kisanieh sect are shown in this article. In the religious sources of Ahl al-Haqq, attention is paid to the two personalities of Muhammad Hanafiyah and Mukhtar Thaghafi, who are also of interest in Kisanieh's thought, increases the connection between Ahl-i-Haq and Kisaniyyah.Ahl al-Haq has been developed and deepened over time under the influence of the surrounding conditions as well as the conditions of the religious era and has become today's form. In addition, belief in three infallible imams is another commonality between Ahl al-Haq and Kisaniyyah.Another goal of this article is to find out the influence of this thought from some sects such as Makhamseh, Mansourieh, and Sufism, which led to fundamental changes in the formation and organization of this ritual.
Mohammad Afrough
Abstract
Nomadic woven is an expression of the visual art of the tribes and tribes in which, weaver While considering the purpose and application of the weave, particular attention is paid to the aesthetic dimension (motif and color) as well as the ritual and symbolic aspects of the textural process. in the meantime, ...
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Nomadic woven is an expression of the visual art of the tribes and tribes in which, weaver While considering the purpose and application of the weave, particular attention is paid to the aesthetic dimension (motif and color) as well as the ritual and symbolic aspects of the textural process. in the meantime, blanket or cover of horse are one of the different types of nomadic woven fabrics that provide a space for motif-playing. and artistic creation is a work of art by a weaver. qashqai weavers are one of the most beloved tribal and tribal artists of iran in the past, using imagination, their taste was able to create similar gems to valuable artworks in the field of tribal art. while it is a showcase of peacock art, these are examples today although limited, they are housed in world-renowned private museums and collections. in this article, the motif of peacock in aesthetic perspective will be introduced, analyzed and described. the results show that the qashqai of cover of horse Are woven often with weaving Souzani of techniques and Ghalibori(Torkaman naghsh). Also the peacock of motif in a variety ofGhalibori(Torkaman naghsh). Also the peacock of motif in a variety oAlso ariety
Mostafa Eslami Sanjbad; Abdolreza Seyf
Abstract
The aim of this article is to scrutiny the concept of distance in Hafez Poetry based on the theory of mental spaces of Fauconie and Turner. This theory, which was proposed in the field of cognitive semantics, due to special attention to semantic processes and its complexities from a cognitive point of ...
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The aim of this article is to scrutiny the concept of distance in Hafez Poetry based on the theory of mental spaces of Fauconie and Turner. This theory, which was proposed in the field of cognitive semantics, due to special attention to semantic processes and its complexities from a cognitive point of view, can provide a suitable framework for analysis in the study of Hafez's sonnets, whom has always been the leader of Persian-language poets in terms of the complexity of their themes. Studies showed that the concept of distance in Hafez's poetry appears in the form of spatial distance, temporal distance and cognitive distance. cognitive distance is seen more than other types of distance in Hafez's poetry. In this way, the poet uses temporal and spatial elements and generally concrete and objective elements to convey an abstract concept, i.e. distance in knowledge, wisdom, understanding and perspective to the audience. Sometimes, by denying the apparent similarity between two things or people, the poet emphasizes the inner differences and actually the existence of a distance between them. This work of Hafez can be seen as breaking existing frameworks and creating new frameworks, which is related to Hafez's art of deconstruction. Sometimes, by considering two mutual phenomena, the poet emphasizes the negation of the apparent difference and their oneness in practice and the absence of distance between them. This group of verses can be well analyzed based on the approach of mental spaces in the form of conceptual fusion, because the poet uses two mutual mental spaces,and by creating a combined space of the two, creates a new space that contains elements of the input spaces and also new elements that did not exist in the input spaces and are the result of the combination of two mutual spaces. The space builders in Hafez's poems that convey the concept of distance fall into two general categories: the first category is linguistic units whose main function and role is space creation (elements of time and space, contrast, negation, etc.) The second is not limited to specific linguistic units, but rather literary techniques that the poet uses as a space creator (multiple meanings and opposition).
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Hashem Kazemi; Mostafa Dehpahlavan
Abstract
The beginning of the Parthian dynasty and the identity of Arsaces I as the head of this dynasty is one of the most mysterious parts of Parthian history. Based on the analysis of the written sources regarding the identity of Arsaces, these sources can be divided into two different historiographical traditions: ...
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The beginning of the Parthian dynasty and the identity of Arsaces I as the head of this dynasty is one of the most mysterious parts of Parthian history. Based on the analysis of the written sources regarding the identity of Arsaces, these sources can be divided into two different historiographical traditions: one by Apollodorus and his followers Justin and Strabo, and the other by Arrian and his followers (Photius, Zosimus, Syncellus, Dio). Meanwhile, a narrative has been more welcomed among Parthian history and archeology researchers. According to this narrative, Arsaces was a Scythian who was the head of the Aparni tribe of the Dahae union. Then, based on this version of the origin of the Parthians, in the middle of the 3rd century BC, Arsaces took advantage of the confusion of the Seleucid empire in the west and together with the Aparni, captured the Seleucid state of Parthia and and provided the foundation for the formation of the Parthian Empire. The main reference and the most effective spreader of the concept of nomadic and Scythian Parthians is Strabo. He was inspired by the older Hellenistic historians in understanding the origin of the Parthians, however, none of them lived before the second century BC. In this research, the researchers based on archaeological evidence and analysis of written sources, say that the Arrian historiography tradition and his followers based on the fact that Arsaces was a native Parthian are closer to the political and social realities of the Parthian period, and we argue that Arsaces I was never able to create a kingdom comparable to the Seleucid Empire, he just managed a tributary state under the rule of the Seleucids. The establishment of the Parthian kingdom based on local and Parthian elements could have taken place only after the reign of Antiochus III (223/2-187b.c). In fact, there is no direct or indirect evidence for the Parthian Empire in Iran in the 3rd century b.c. If the early Parthian kingdom had essentially a territorial foundation, it could not have been anything more than a regional power.
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Rouhollah Hadi; Mohammad Sarwar mawlaie; Siddiqullah Kalakani
Abstract
Abstract
Sanai's has a special place in both Dari/Persian poetry history and the changes he made in terms of content, especially erfan, wisdom and advice, and according to Sanai scholars, Persian poetry in ghazel and qasida owe it to Sanai to this day. Unfortunately, Hakim Sanai did not receive the ...
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Abstract
Sanai's has a special place in both Dari/Persian poetry history and the changes he made in terms of content, especially erfan, wisdom and advice, and according to Sanai scholars, Persian poetry in ghazel and qasida owe it to Sanai to this day. Unfortunately, Hakim Sanai did not receive the attention he deserved in Iran and Afghanistan until the fourteenth century for several reasons, except for the publication of Divan, Masnawi, and Sanai's biography. Some new and serious research on Sanai is conducted in recent decades through independent writings and research and master's and doctoral dissertations, especially in Iran.
Sanai-ology research in Afghanistan is similar in some respects to what has been done in Iran. Ranging from writing general, thematic, and specific articles to editing and publishing his works, to explaining some of Hakim Ghaznawi’s Masnavi such as Sairul-Ebaad to Hadiqah and writing independent books about his life; works, thoughts, circumstances and answering controversial questions among scholars and critics of the works in Iran and the use of research and studies by Iranian scholars; knowledge on these and the findings of Sanai scholars in Afghanistan can provide a broader horizon for Sanai scholars. The culmination of Sanai studies in Afghanistan is the holding of a conference on the 900th anniversary of Sanai, in which valuable research such as the description of Sir al-'Ebbad, the correction of Hadiqah, and the writing of research articles on Sanai and his works have been conducted. In the last two decades, the description of about a thousand verses of Hadiqatul haqiqa done by professor Ab. Ahad ashrati is, among other things, a better example that will follow In this article, an attempt has been made to review and critic the research findings of the scho.
khadijeh Gholami; Mohammad Ebrahim Zarei
Abstract
Larestan (Irahestan) covers a wide area of the the hinterland and coastalland of the Persian Gulf. These regions had semi-independent rulers from the first centuries of Islam until 1010 AH, who were referred to as the Gorgin Milad and Miladian dynasties. Larestan is important due to its geographical ...
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Larestan (Irahestan) covers a wide area of the the hinterland and coastalland of the Persian Gulf. These regions had semi-independent rulers from the first centuries of Islam until 1010 AH, who were referred to as the Gorgin Milad and Miladian dynasties. Larestan is important due to its geographical location in terms of trade routes that connected the Persian Gulf ports to more northern regions such as Shiraz it is climatically located in the hot and dry region of the southern post-coastal region. Water scarcity is one of the main climatic features of these areas. In this paper, the study of Larestan water systems based on written sources and available evidence from the 5th lunar century to the end of the Qajar period, with the main question of the principles of water systems and changes in water systems in different periods, with the aim of showing how Larestan people adapt to periods. Various were studied. This research has been provided by studying written historical documents and information in geographers' reports by historical research method and based on collection and summarization, along with the available evidence. To cover the weakness of studies in this field. The study of written sources shows that water resources in Larestan have been in the form of well, cattle wells, springs,Cistern and aqueducts. The use of groundwater aquifers, as in most different parts of Iran, has been one of the systems used in these areas, but the predominant system of surface water storage in reservoirs has been because of groundwater aquifers that are not the same in all large areas of Larestan, even in Areas that are rich in aquifers can be depleted by the salinity of water, which is often the case in the plains. In addition, the strengthening of aquifers has been considered, also the water systems in Larestan region has a kind of cultural stagnation in terms of function and shape..
Ahmad Bazmandegan Khamiri
Abstract
Throughout history, Fars province has always had a dramatic impact on Iran’s political and diplomatic structure, and when it has gone through a change, other Iranian states have been affected by it. During the reign of Nader Shah, the state saw a change in the structure of its bureaucracy which ...
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Throughout history, Fars province has always had a dramatic impact on Iran’s political and diplomatic structure, and when it has gone through a change, other Iranian states have been affected by it. During the reign of Nader Shah, the state saw a change in the structure of its bureaucracy which later affected other states. The main questions are why Nadir Shah brought about these changes, what positions were important during this period and what their function was, and why these changes did not make Fars stable. To answer these questions the article adopts an analytical method based on less well-known documents. It argues that Nader Shah’s goal, like other political actors, was exercising power in the best manner possible on the community. He tried to increase the political and economic influence of his government in Fars by restoring and reforming his office. Many of these reforms failed because of regional competition and the presence of influential local political activists.
Moharram Bastani; Hassan Karimian
Abstract
Coins are the most convincing documents used in the definitive chronology and measurement of political, economic and cultural transformations of past eras. Coins of each period represents the political sovereignty, script, language, art, religion, civilization, socio-economic status, trade relations ...
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Coins are the most convincing documents used in the definitive chronology and measurement of political, economic and cultural transformations of past eras. Coins of each period represents the political sovereignty, script, language, art, religion, civilization, socio-economic status, trade relations of the nation and the countries of their past. Numismatics is an interdisciplinary knowledge that provides unique information to archaeologists, historians, sociologists and social scientists, political scientists, economics, linguistics, art and symbolism, etc. This is precisely why reflection in this group of archaeological evidence is important for scholars, historians, and archaeologists. The Bavand dynasty/Bavandian (651-1349 AD) were one of the Shiite families that for centuries, especially during the Abbasid caliphate, ruled and minted coins in the northern regions of the Alborz Mountains. Although the Bavandian were often independent rulers, but were sometimes subjugated by their contemporary caliphs and sultans. Now, the question arises that with which characteristics of the Bavandian coins can be used to distinguish from other coins of the Islamic era? The aim is to find out how the Bavandian differentiated their coins from the coins of the Abbasid caliphs and, and precisely, depending on which of the local and regional governments they minted their coins.The results of the present study show that the Bavandian struck coins to prove their sovereignty, consolidate their power and their relative independence. Although due to political-security reasons, they had to temporize with the Abbasid caliphs, but by tapping the phrase "Ali Wali Allah" on the back of the coins, they have managed to establish themselves as a Shiite government independent of the caliphs.
yahya bouzarinejad; Hossein Iranpour
Abstract
During the Safavid era, a branch of scholars left the natural method of ijtihad in jurisprudential derivation of Religious orders and turned to Akhbarism. The Safavid government, in the position of the claimant of Shiism - negatively or positively - was the focus of Shiite scholars; For this reason, ...
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During the Safavid era, a branch of scholars left the natural method of ijtihad in jurisprudential derivation of Religious orders and turned to Akhbarism. The Safavid government, in the position of the claimant of Shiism - negatively or positively - was the focus of Shiite scholars; For this reason, the study of scientific and social movements in this period is important. Examining the views of Mujtahids (Usulis) and Akhbaris leads us to the important point that the source and origin of the type of interactions and actions of each sect is in the way they look at the dignity of leadership for society, which the Usulis consider to belong to the comprehensive Mujtahid and the Shah (King) is required to obtain permission from him, but the Akhbaris have considered this dignity customary and have entrusted it to the people. Akhbaris' perception of the leadership of the society had consequences. This trend in a way fueled appearanceism and this made the progress of Islamic civilization decadent and fueled the autocracy of the Safavid kings. On the other hand, this school and its occurrence in the Safavid era caused the spread of superstitions and heresies in religious beliefs and practices, including religious disputes, the legitimacy of dreams, heresy in religious dates, especially mourning, as well as capturing the beliefs of Shiite saviorism. Attention to the position of intellectual and rational sciences in the Safavid period is also noteworthy, which by excluding it, the social consequences of Akhbarites are doubled. This article, considering the method of documentary analysis, seeks to examine various historical sources and documents in order to make its understanding in accordance with that era and new manifestations of positive and negative and sometimes destructive effects of the news flow on the course of Aryan history. To discover Islam and to depict the consequences that current had at the same time, and while explaining in detail their point of view, it also seeks to express its difference with the principled current..
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Mohammadali Parghoo; Javad Alipoor Silab
Abstract
One of the interesting and neglected topics in the social history studies of Iran is how to deal with natural and climatic challenges, including hot or cold winds. An important example of these winds has been referred to by historians, geographers, and physicians in various sources as the " Samum wind", ...
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One of the interesting and neglected topics in the social history studies of Iran is how to deal with natural and climatic challenges, including hot or cold winds. An important example of these winds has been referred to by historians, geographers, and physicians in various sources as the " Samum wind", Therefore , the current research aims to answer the question, what were the characteristics of " Samum wind" and how to deal with it in the Iranian medicine system? In the first step, this article examines the geographical distribution and history, and in the second step, it explains the cognitive and behavioral approach of physicians in dealing with Samum wind and its complications. The findings of the present research based on the analytical descriptive approach indicate that: Samum wind was considered a climatic challenge in different historical periods and different geographical regions. The geographical area where this wind blows in Iran primarily includes the southern regions (east-west) and the period of its blowing is from late spring to late summer. In terms of quality, the main characteristics of the Samum wind were: heat and dryness. The blowing of this wind caused problems for the region's human, plant, and animal life. confrontation to Samum wind caused fatal physical effects on the person's body, which physicians called " Samum zadegi". Preventive measures to deal with the heat and Samum wind and a variety of treatment methods to eliminate the side effects of facing this wind have been presented by physicians in the framework of Akhlati medicine: ((four temperaments). The current research is an interdisciplinary study with a historical approach. The necessary information has been collected by the library method from historical, geographical, and medical sources that are mostly ignored in historical research. The method of presenting the content is descriptive-analytical.
Javad Bashari
Abstract
A famous saying is cited in many classic Persian works of prose and is attributed to Saadi (because of close similarity between it and a couplet by the poet). Yet, another version of it can be found in Tarike-s Wassaf. First of all, the article searches the exact words of the saying in Saadi’s ...
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A famous saying is cited in many classic Persian works of prose and is attributed to Saadi (because of close similarity between it and a couplet by the poet). Yet, another version of it can be found in Tarike-s Wassaf. First of all, the article searches the exact words of the saying in Saadi’s works, then it examines the manuscripts of Wassaf’s work, and finally reviews other ancient works of Persian prose that contain one of these two versions of the saying. For instance, Fereidoon Sepahsalar’s biography of Rumi (before or contemporary with Tarikh-e Wassaf), quotes the version that is found in Wassaf. The article concludes that Saadi and Wassaf have quoted an ancient Arabic maxim which was so popular between the learned Iranian.
