University of TehranIranian Studies2252-064314320241121Position and Importance of Versified Histories of Safavid dynasty and Description of Their Historiographical FeaturesPosition and Importance of Versified Histories of Safavid dynasty and Description of Their Historiographical Features1269103810.22059/jis.2023.349185.1155FAJavadRashki AliabadphD Graduate in History of Iran in the Islamic period department, Faculty of Social Sciences,PayameNoor University (pnu) p.o.box 19395-4697, Tehran, IranJamshidNorooziAssociate Professor, Department of History, Faculty of Literature, Alzahra University, Tehran- Iran.Journal Article20220926The Mongols age was followed by the flourishment of the versified histories like Shahnameh and Eskandarnameh. In this regard, during the Safavid dynasty, a considerable number of historical texts were created in this literary genre. The Historical Shahnameh (history of kings through poetry) created during the Safavid era inherited many of the characteristics of this genre from the historical texts of the previous ages. Nonetheless, due to the specific features of the Safavid dynasty, these literary works had some distinct features and differences compared to the works of the earlier ages. The present paper is done the descriptive-analytical method based on library sourced and investigates the versified histories about the Safavid dynasty, which have been versified in this period. In fact, the purpose of this paper is to introduce the versified histories of this era and show what characteristics and importance their historical content has in historiography of the Safavid era. A total of 9 versified histories in the Safavid era have been investigated which mainly describe historical actions and wars in terms of content. Based on the motivation of the poets of this texts for highlight and eternalize the name of the kings and historical events about them, It can be said that although this texts have historical information but this were created based on the attract please the rulers. However, versified histories of this period are of particular importance by having some first-hand historical data about some events and topics of the Safavid era, helping to confirm or correct the information of prose historical sources and filing some information gaps.The Mongols age was followed by the flourishment of the versified histories like Shahnameh and Eskandarnameh. In this regard, during the Safavid dynasty, a considerable number of historical texts were created in this literary genre. The Historical Shahnameh (history of kings through poetry) created during the Safavid era inherited many of the characteristics of this genre from the historical texts of the previous ages. Nonetheless, due to the specific features of the Safavid dynasty, these literary works had some distinct features and differences compared to the works of the earlier ages. The present paper is done the descriptive-analytical method based on library sourced and investigates the versified histories about the Safavid dynasty, which have been versified in this period. In fact, the purpose of this paper is to introduce the versified histories of this era and show what characteristics and importance their historical content has in historiography of the Safavid era. A total of 9 versified histories in the Safavid era have been investigated which mainly describe historical actions and wars in terms of content. Based on the motivation of the poets of this texts for highlight and eternalize the name of the kings and historical events about them, It can be said that although this texts have historical information but this were created based on the attract please the rulers. However, versified histories of this period are of particular importance by having some first-hand historical data about some events and topics of the Safavid era, helping to confirm or correct the information of prose historical sources and filing some information gaps.https://jis.ut.ac.ir/article_91038_f8b63aef9c9273fb5deea8228e66d2b2.pdfUniversity of TehranIranian Studies2252-064314320241121A Comparative Study of the Story Rostam in Ferdowsi's Shahnameh and Ram in Ramayana EpicA Comparative Study of the Story Rostam in Ferdowsi's Shahnameh and Ram in Ramayana Epic52279140110.22059/jis.2023.352136.1171FAYosofaliBeiranvandPhD graduate of the Department of Persian Language and Literature, Faculty of Literature and Humanities, Lorestan University, Khoramabad, IranMinaKhosraviMaster's degree, Department of Persian Language and Literature, Faculty of Literature and Humanities, Lorestan University, Khorramabad, IranJournal Article20221205The epic and mythological narratives of the Indo-Iranian peoples have been influenced by each other due to their common origins and long-standing cultural relations. The narrations of Rustam in Ferdowsi's Shahnameh and Ram in Ramayana have many similarities. It can be said that these two characters are born of the long-term cultural relationship between Iran and India. Which of these two books was influenced by the other is hidden from us. We only know that the two characters of Rostam for Iranians and Ram for Indians have a special sanctity and show the magnificence of the epic hero in the mind. This research seeks to investigate the similar and different features of Rostam and Ram's stories with a comparative-analytical method. The similarities and differences between Rostam and Ram in summary are: 1- Birth prediction 2- Appearance beauty 3- Loyalty to the king. The similar friends and enemies of Rostam and Ram are: 1- Afrasiab and Ravana are similar in that they seek power and have inherent evil. Except that Ravana is a demon. 2- White Devil and Raven are similar because they take hostages and the heroes have to fight with them to free the hostages. 3- Keikavus and Sita deceive the demon. 4- Zavareh and Lakashman are brothers and supporters of the hero. The difference between them is that Lakashman is with Ram in most of the events. 5- Tahmineh and Sita are the hero's wives who separated from the hero and gave birth away from him. The difference is that Sita did not hide the father's name from the her children.The epic and mythological narratives of the Indo-Iranian peoples have been influenced by each other due to their common origins and long-standing cultural relations. The narrations of Rustam in Ferdowsi's Shahnameh and Ram in Ramayana have many similarities. It can be said that these two characters are born of the long-term cultural relationship between Iran and India. Which of these two books was influenced by the other is hidden from us. We only know that the two characters of Rostam for Iranians and Ram for Indians have a special sanctity and show the magnificence of the epic hero in the mind. This research seeks to investigate the similar and different features of Rostam and Ram's stories with a comparative-analytical method. The similarities and differences between Rostam and Ram in summary are: 1- Birth prediction 2- Appearance beauty 3- Loyalty to the king. The similar friends and enemies of Rostam and Ram are: 1- Afrasiab and Ravana are similar in that they seek power and have inherent evil. Except that Ravana is a demon. 2- White Devil and Raven are similar because they take hostages and the heroes have to fight with them to free the hostages. 3- Keikavus and Sita deceive the demon. 4- Zavareh and Lakashman are brothers and supporters of the hero. The difference between them is that Lakashman is with Ram in most of the events. 5- Tahmineh and Sita are the hero's wives who separated from the hero and gave birth away from him. The difference is that Sita did not hide the father's name from the her children.https://jis.ut.ac.ir/article_91401_f71095499ed4622f0d4419311eaadfef.pdfUniversity of TehranIranian Studies2252-064314320241121Britain and the Arab tribes of Khuzestan (1925-1941)Britain and the Arab tribes of Khuzestan (1925-1941)53749765510.22059/jis.2024.371126.1254FANoor Al-DinNematiAssociate Professor, Department of History, Faculty of Literature and Humanities, University of Tehran, Tehran, IranArwinGhaemianPhD student of the Department of History, Faculty of Literature and Humanities, University of Tehran, IranJournal Article20240114Britain and the Arab tribes of Khuzestan <br /><br />(1925-1941)<br /><br /><br /><br />Abstract<br /><br />In the early 20th century, the British government assumed a significant role in shaping the internal landscape of Iran through the acquisition of oil concessions and the establishment of the Anglo-Persian Oil Company. However, the eruption of the First World War (1914-1918) and the Russian Revolution (1917) posed a formidable challenge to the continuation of British hegemony over the operational areas of the oil company. Consequently, London embarked on formulating a novel strategy that accorded utmost importance to the consolidation of power within Iran, considering it as the cornerstone of its foreign policy. <br /><br />The ascension of Reza Shah (1925-1941) and his authoritarian approach towards modernization and the centralization of political authority inevitably clashed with the interests of the Arab tribes, leading to population displacement and extensive migration of the Khuzestani tribes to neighboring Arab countries. This study endeavors to address the following question: What was the nature of the relationship between Reza Shah and the Arab tribes of Khuzestan? <br /><br />The central hypothesis posited in this research contends that the support strategy employed by the British government and the oil company, aimed at concentrating political power and fostering modernization in Iran, proved effective in mitigating population displacement and large-scale migration of Arab tribes to neighboring nations.<br /><br />Keyword: Britain, Iran, oil, Arab tribes.<br /><br /><br /><br />Abstract<br /><br />In the early 20th century, the British government assumed a significant role in shaping the internal landscape of Iran through the acquisition of oil concessions and the establishment of the Anglo-Persian Oil Company. However, the eruption of the First World War (1914-1918) and the Russian Revolution (1917) posed a formidable challenge to the continuation of British hegemony over the operational areas of the oil company. Consequently, London embarked on formulating a novel strategy that accorded utmost importance to the consolidation of power within Iran, considering it as the cornerstone of its foreign policy.Britain and the Arab tribes of Khuzestan <br /><br />(1925-1941)<br /><br /><br /><br />Abstract<br /><br />In the early 20th century, the British government assumed a significant role in shaping the internal landscape of Iran through the acquisition of oil concessions and the establishment of the Anglo-Persian Oil Company. However, the eruption of the First World War (1914-1918) and the Russian Revolution (1917) posed a formidable challenge to the continuation of British hegemony over the operational areas of the oil company. Consequently, London embarked on formulating a novel strategy that accorded utmost importance to the consolidation of power within Iran, considering it as the cornerstone of its foreign policy. <br /><br />The ascension of Reza Shah (1925-1941) and his authoritarian approach towards modernization and the centralization of political authority inevitably clashed with the interests of the Arab tribes, leading to population displacement and extensive migration of the Khuzestani tribes to neighboring Arab countries. This study endeavors to address the following question: What was the nature of the relationship between Reza Shah and the Arab tribes of Khuzestan? <br /><br />The central hypothesis posited in this research contends that the support strategy employed by the British government and the oil company, aimed at concentrating political power and fostering modernization in Iran, proved effective in mitigating population displacement and large-scale migration of Arab tribes to neighboring nations.<br /><br />Keyword: Britain, Iran, oil, Arab tribes.<br /><br /><br /><br />Abstract<br /><br />In the early 20th century, the British government assumed a significant role in shaping the internal landscape of Iran through the acquisition of oil concessions and the establishment of the Anglo-Persian Oil Company. However, the eruption of the First World War (1914-1918) and the Russian Revolution (1917) posed a formidable challenge to the continuation of British hegemony over the operational areas of the oil company. Consequently, London embarked on formulating a novel strategy that accorded utmost importance to the consolidation of power within Iran, considering it as the cornerstone of its foreign policy.https://jis.ut.ac.ir/article_97655_14f67291a17dc1e75fa5c7d032583f1b.pdfUniversity of TehranIranian Studies2252-064314320241121Application of Zar ritual in the banks and back banks of the Persian GulfApplication of Zar ritual in the banks and back banks of the Persian Gulf75969145510.22059/jis.2023.349984.1162FAHamidAsadpourAssistant Professor Department of History, Faculty of Literature and Humanities, University of Persian Gulf, Bushehr, IranFarajolahAhmadiAssociate Professor.Department of History, Faculty of Literature and Humanities, University of Tehran, Tehran, Iran.HosseinEskandariPhd in the Islamic History of Iran. History Researcher Semnan IranJournal Article20220413Abstract<br /><br />Migrations have had political, social, economic, and cultural effects, either intentionally or unintentionally. As the effectiveness of the migration phenomenon, especially in the cultural aspect, is one of the important and significant issues. As an important waterway, the Persian Gulf has been a meeting place of various cultures not only politically and economically, but also culturally. One of these cases is the generally unwanted migration of people of African descent, especially from the eastern parts of this continent, to the shores and rear shores of the Persian Gulf centuries ago and especially in the last two centuries. In addition to being influenced by the residents of these areas, this group has also had a deep impact on the culture of these areas. One of the most important of these effects is the formation and spread of a phenomenon called zar, which is considered one of the subcultures in these areas. In the term, zar is a kind of confusion and distress of people, which they considered to be the result of the actions of evil spirits. The formation and wide spread of the Zar phenomenon has many reasons. The basic question of this research is that what are the causes of the spread and continuation of the zar phenomenon in the shores and backshores of the Persian Gulf? It seems that the lack of a safe haven and the lack of logical reasoning to solve the problems of the residents of the shores and backshores of the Persian Gulf on the one hand and living with many problems in the southern regions of Iran, the many trips of sailors from these areas to the African coasts and the settlement of African descendants on the coasts On the other hand, the Persian Gulf has caused the spread and development of a phenomenon called Zar. Also, this phenomenon has had harmony and similarity with some cultural structures of these areas. This research has been done by relying on library sources and field observations and with descriptive analytical method.Abstract<br /><br />Migrations have had political, social, economic, and cultural effects, either intentionally or unintentionally. As the effectiveness of the migration phenomenon, especially in the cultural aspect, is one of the important and significant issues. As an important waterway, the Persian Gulf has been a meeting place of various cultures not only politically and economically, but also culturally. One of these cases is the generally unwanted migration of people of African descent, especially from the eastern parts of this continent, to the shores and rear shores of the Persian Gulf centuries ago and especially in the last two centuries. In addition to being influenced by the residents of these areas, this group has also had a deep impact on the culture of these areas. One of the most important of these effects is the formation and spread of a phenomenon called zar, which is considered one of the subcultures in these areas. In the term, zar is a kind of confusion and distress of people, which they considered to be the result of the actions of evil spirits. The formation and wide spread of the Zar phenomenon has many reasons. The basic question of this research is that what are the causes of the spread and continuation of the zar phenomenon in the shores and backshores of the Persian Gulf? It seems that the lack of a safe haven and the lack of logical reasoning to solve the problems of the residents of the shores and backshores of the Persian Gulf on the one hand and living with many problems in the southern regions of Iran, the many trips of sailors from these areas to the African coasts and the settlement of African descendants on the coasts On the other hand, the Persian Gulf has caused the spread and development of a phenomenon called Zar. Also, this phenomenon has had harmony and similarity with some cultural structures of these areas. This research has been done by relying on library sources and field observations and with descriptive analytical method.https://jis.ut.ac.ir/article_91455_13748181333294458bdaed6ce88ff7da.pdfUniversity of TehranIranian Studies2252-064314320241121Methodology of the practical strategy of architectural planning in Iranian Islamic cultureMethodology of the practical strategy of architectural planning in Iranian Islamic culture971129329010.22059/jis.2023.361039.1204FAMajidAhmad PourAssistant Professor, Department of Architecture, Faculty of Art and Architecture, Mazandaran University, Babolsar, Iran,YahyaBouzarinejadDepartment of Islamic Studies, Faculty of Social Sciences, University of Tehran, Tehran, Iran..Journal Article20230619The current research aims to investigate the "methodology of architectural planning in Iranian Islamic culture". Because in a sense, architecture can be considered as "wisdom"; Because it is realized both in the context of "knowledge" and it requires "planning"; Architecture is the emergence of a worldview that is considered a product of the culture of human societies and at the same time it is also a "transmitter of culture". The main question of the current research is that, in what way has Islamic school of thought, worldview and value system devised the matter of architecture in Iranian culture in two fields of opinion and practice? In response, Islamic culture has determined criteria for the wisdom of matters related to human life, which, as a rule, architecture cannot be independent of those criteria; On the one hand, the transcendence of wisdom is considered to be its connection to the world of affairs and the receipt of God's grace and mercy, and on the other hand, they are involved with their rival currents and propose a special planning system. The compatibility of reason and revelation is one of the characteristics of Islamic practical wisdom in planning. It is considered an architectural matter. A strategic system that does not conflict with human rational achievements due to its connection to the epistemic system of revelation. In particular, in Iran, due to its Shiite background and the field of interaction between narration, reason and intuition, which Muslim sages have constantly theorized and extended wisdom in different dimensions of human life and lived with it, it has a significant capacity to find measures. Wisely, human life has placed before the governance system of Islamic society. In this research, we will discuss the practical wisdom of architectural planning in Iranian Islamic cultureThe current research aims to investigate the "methodology of architectural planning in Iranian Islamic culture". Because in a sense, architecture can be considered as "wisdom"; Because it is realized both in the context of "knowledge" and it requires "planning"; Architecture is the emergence of a worldview that is considered a product of the culture of human societies and at the same time it is also a "transmitter of culture". The main question of the current research is that, in what way has Islamic school of thought, worldview and value system devised the matter of architecture in Iranian culture in two fields of opinion and practice? In response, Islamic culture has determined criteria for the wisdom of matters related to human life, which, as a rule, architecture cannot be independent of those criteria; On the one hand, the transcendence of wisdom is considered to be its connection to the world of affairs and the receipt of God's grace and mercy, and on the other hand, they are involved with their rival currents and propose a special planning system. The compatibility of reason and revelation is one of the characteristics of Islamic practical wisdom in planning. It is considered an architectural matter. A strategic system that does not conflict with human rational achievements due to its connection to the epistemic system of revelation. In particular, in Iran, due to its Shiite background and the field of interaction between narration, reason and intuition, which Muslim sages have constantly theorized and extended wisdom in different dimensions of human life and lived with it, it has a significant capacity to find measures. Wisely, human life has placed before the governance system of Islamic society. In this research, we will discuss the practical wisdom of architectural planning in Iranian Islamic culturehttps://jis.ut.ac.ir/article_93290_b2267d055e1bb2fdef27eaced9fd8c7e.pdfUniversity of TehranIranian Studies2252-064314320241121Ahurānῑ: Ahura’s Wives?
Attributes of waters in Yasna 38 and its ZandAhurānῑ: Ahura’s Wives?
Attributes of waters in Yasna 38 and its Zand1131309979110.22059/jis.2024.382933.1310FAAliShahidiAssistant Professor of Department of Ancient Iranian Culture and Languages and Iranian Studies, University of Tehran, Tehran, IranSoulmazJavadpourPhD candidate of Ancient Iranian Culture and Languages, University of Tehran, Tehran, Iran. IranJournal Article20230928Yasna 38, which is the middle Yasn of the Haft (seven) Ha(t), is devoted to the praise of waters and women/goddesses. In the third and fifth paragraphs of this Yasna, some attributes are used for waters that are either unique or have a very low degree of repetition in the Avesta, and for this reason there is ambiguity about their meaning; Especially Ahurānῑ, which some have interpreted as "Ahura’s Wives". By comparing Zand of Yasna 38 and other Pahlavῑ religious texts, it seems that this text is the basis for dividing the types of water in that texts which increases the importance of its investigation. However, Zand's review does not help much to resolve the ambiguity in the meaning of this verse, because in most cases, they have repeated the Avestan word and only added a commentary to it. In some cases, the meaning or interpretation of Pahlavῑ, in terms of etymology and appearance, is not similar to the Avestan word, and it seems that there was no consensus about these words and their meaning at the time that Zand was compiled. The aim of this research was to compare the attributes and phrases expressed in the Avestan text and Zand. These words were translated and found their roots, and the extent of their adaptation was checked in two periods, and an attempt was made to answer these questions: to what extent were the interpretations of the author of Zand. How much were they loyal to the Avestan text, and to what extent has the trustworthiness of the translation been observed in their work, and to what extent have the thoughts and opinions of Sassanid Mobads in influenced this translation and interpretation.Yasna 38, which is the middle Yasn of the Haft (seven) Ha(t), is devoted to the praise of waters and women/goddesses. In the third and fifth paragraphs of this Yasna, some attributes are used for waters that are either unique or have a very low degree of repetition in the Avesta, and for this reason there is ambiguity about their meaning; Especially Ahurānῑ, which some have interpreted as "Ahura’s Wives". By comparing Zand of Yasna 38 and other Pahlavῑ religious texts, it seems that this text is the basis for dividing the types of water in that texts which increases the importance of its investigation. However, Zand's review does not help much to resolve the ambiguity in the meaning of this verse, because in most cases, they have repeated the Avestan word and only added a commentary to it. In some cases, the meaning or interpretation of Pahlavῑ, in terms of etymology and appearance, is not similar to the Avestan word, and it seems that there was no consensus about these words and their meaning at the time that Zand was compiled. The aim of this research was to compare the attributes and phrases expressed in the Avestan text and Zand. These words were translated and found their roots, and the extent of their adaptation was checked in two periods, and an attempt was made to answer these questions: to what extent were the interpretations of the author of Zand. How much were they loyal to the Avestan text, and to what extent has the trustworthiness of the translation been observed in their work, and to what extent have the thoughts and opinions of Sassanid Mobads in influenced this translation and interpretation.https://jis.ut.ac.ir/article_99791_1104a3724a7a63ec1e46c23d15ebe7c2.pdfUniversity of TehranIranian Studies2252-064314320241121Investigating the Iranshahr celebrations in the poetry of poets of the 4th century relying on the Yatimeh Al-Dahr of ThaalebiInvestigating the Iranshahr celebrations in the poetry of poets of the 4th century relying on the Yatimeh Al-Dahr of Thaalebi1311499423610.22059/jis.2023.361903.1208FAKavehGhanbariPhD student in the Department of Arabic Language and Literature, Faculty of Literature and Humanities, University of Tehran of Tehran IranAliakbarForatiassistant professor of the Department of Arabic Language and Literature, Faculty of Literature and Humanities, University of Tehran, IranJournal Article20230707With the defeat of the Sâsaniân authoritarian government, the Middle Persian language gradually faded and disappeared in the Divan (Government organizations). The Pahlavi language was replaced by the Arabic language, which was considered a sacred language in the light of the holiness of the Holy Quran. In such a situation, every writer and secretary in Iranshahr poured his mind and thought into Arabic, and this language became the language of the elites of the Iranian society and the language of contemporary culture. From writing letters in the courts to writing news and reviews, etc., everything was in Arabic. In this situation, Arab poets of Iranian origin who played the role of connecting Iranian cultural and literary traditions; They introduced the components of Iranian culture into Arabic, the most prominent of which were the Iranshahri festivals, which provided a platform for the rest of the cultural traditions of Iran to be transferred through this channel. In the current research, Iranian festivals in the works of writers and poets of Yatima Al-Dahr book were examined with a literary-historical-social approach. The findings of this research show that Nowruz, Mehrgân, Sadeh, Râm, Âfrijkân, and Khorroz festivals were celebrated in the order of their importance at that time. Nowruz, Mehrgan and Sedeh had more of an occasion aspect and were expressed as court celebrations; Although the century and its ruling atmosphere have been described more than Nowruz and Mehrgân; On the other hand, Ram, Âfrijkân (Abrizgan) and Khorroz (Shab Chele) have been important among the masses of people. In the celebration of songs, the presence of Iranian culture in Arabic poetry is visible in the form of elements such as landscape poems, flowers, colors, Names of kings like Kasra Annoshe-ravan, Ŝahanŝâh (The Imperor) vintage and musicWith the defeat of the Sâsaniân authoritarian government, the Middle Persian language gradually faded and disappeared in the Divan (Government organizations). The Pahlavi language was replaced by the Arabic language, which was considered a sacred language in the light of the holiness of the Holy Quran. In such a situation, every writer and secretary in Iranshahr poured his mind and thought into Arabic, and this language became the language of the elites of the Iranian society and the language of contemporary culture. From writing letters in the courts to writing news and reviews, etc., everything was in Arabic. In this situation, Arab poets of Iranian origin who played the role of connecting Iranian cultural and literary traditions; They introduced the components of Iranian culture into Arabic, the most prominent of which were the Iranshahri festivals, which provided a platform for the rest of the cultural traditions of Iran to be transferred through this channel. In the current research, Iranian festivals in the works of writers and poets of Yatima Al-Dahr book were examined with a literary-historical-social approach. The findings of this research show that Nowruz, Mehrgân, Sadeh, Râm, Âfrijkân, and Khorroz festivals were celebrated in the order of their importance at that time. Nowruz, Mehrgan and Sedeh had more of an occasion aspect and were expressed as court celebrations; Although the century and its ruling atmosphere have been described more than Nowruz and Mehrgân; On the other hand, Ram, Âfrijkân (Abrizgan) and Khorroz (Shab Chele) have been important among the masses of people. In the celebration of songs, the presence of Iranian culture in Arabic poetry is visible in the form of elements such as landscape poems, flowers, colors, Names of kings like Kasra Annoshe-ravan, Ŝahanŝâh (The Imperor) vintage and musichttps://jis.ut.ac.ir/article_94236_47dfd04707d1781bffc50353f345ade4.pdf