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Mohammad ansari; jahangi safari; Ebrahim zaheri abdevand
Abstract
The story of Baradaran-e-Talaee is a well-known tale in Bakhtiari culture, rich in mythological motifs such as sacrificial rituals for the mother goddess, character comparisons with gods, and symbolic elements such as rings, snow, mountains, and pomegranates. A proper understanding of this story depends ...
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The story of Baradaran-e-Talaee is a well-known tale in Bakhtiari culture, rich in mythological motifs such as sacrificial rituals for the mother goddess, character comparisons with gods, and symbolic elements such as rings, snow, mountains, and pomegranates. A proper understanding of this story depends on recognizing these motifs. This research explores them in connection with texts such as Shahnameh, using a documentary and descriptive-analytical approach. Findings show that the central myth in this story is marriage to the Peri and its associated rituals, some of which—such as ritualized marriages involving water sources, including aqueducts—are still observed in certain regions of Iran. Furthermore, the story’s characters are either transformed gods or modeled after divine archetypes. For example, the Darvish, with both Ahura and Ahriman aspects, resembles the god Vayus. Many traits of the Peri—such as her connection to water and springs, sacrificial rituals, transfiguration, and turning the hero into stone—are reflected in the actions of the cave girl. Certain events, such as the ritualistic killing of a young man or Darvish at a fountain, are rooted in sacrificial rites to the water goddess. Transforming characters into gold symbolizes immortality, while exogamy and the prominent role of the father and daughter in mythological marriage reflect deep-rooted ancient traditions.
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mahdi rafatipanah mehrabadi
Abstract
The philosophy of inclusion considers all beings, including humans, animals, plants and birds, to be part of the universe, which follow a single principle, the principle of life, and move towards a single goal, which is cosmic order. Based on this, the present article seeks to answer the question ...
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The philosophy of inclusion considers all beings, including humans, animals, plants and birds, to be part of the universe, which follow a single principle, the principle of life, and move towards a single goal, which is cosmic order. Based on this, the present article seeks to answer the question of whether it is possible to find the philosophy of inclusion in the culture of ancient Iran by examining the historical, ritual, religious and mythological evidences of ancient Iran? And if so, how is the position of each component of nature defined in this system and what are the functions defined for them in order to maintain the cosmic order? The findings of the research show that in the Iranian worldview, man is not considered as a superior who has moral and ontological superiority over other beings. In this mean, man is just a part of the world that is responsible for establishing cosmic order in the fight against evil and demonic forces, the same as other creatures. Understanding natural phenomena as entities that have intrinsic value and can play a role in humanʼs material and spiritual development is the main message that ancient worldview has for modern humans. In fact, the philosophy of inclusion in the form of the worldview of ancient Iran can be used for environmental protection in the framework of the discourse of green radicalism and especially ecological theology along with other components of this discourse such as Islamic, Christian, Buddhist and Jewish ecological theology.
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davoud pakbaz kataj; hasan karimian; mosayeb amiri; Majid Montazer- Zohouri
Abstract
Dehdasht is one of the most important cities of southwestern Iran during the Islamic era, which was of great importance and prosperity in the Safavid period. This city was in the Safavid era the Dar al -Molk and the ruler of the large province of Kohgiluyeh, which covered the Arrajan wide area. ...
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Dehdasht is one of the most important cities of southwestern Iran during the Islamic era, which was of great importance and prosperity in the Safavid period. This city was in the Safavid era the Dar al -Molk and the ruler of the large province of Kohgiluyeh, which covered the Arrajan wide area. The city of Dehdasht, during its period of prosperity, had all the signs of an urban center. The purpose of this paper is to analyze and examine the factors contributing to the decline of the city of Dehdasht from the Safavid period to the end of the Qajar era and the time of its decline. In this study, which has been conducted using a historical-analytical method, an attempt is made to answer the question of what factors led to the decline of the historic city of Dehdasht, and to which period in history does the end of its political and social life belong? Based on the results of the analysis of historical sources and archaeological studies, war and riots and successive looting, insecurity, destruction of communication networks, decreased business prosperity, heavy taxation and deterioration of the economic situation led to the decline of the historic city of Dehdasht and the city's emptying of the people. The weakness and gradual decline of the city also began with the weakening of the Safavid government and continued until the Qajar period, but the final collapse and end of its political and social life dates back to the late Qajar period.
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sajjad omidoiur; abolfazl delavari
Abstract
The Concept of National Identity in Sufi Communities: A Case Study of the Ahl-e Haqq Order in Iran
Today, the concept of national identity constitutes a central issue in the nation-state building project and is a fundamental component of social capital. At the same time, defining the role of Sufi ...
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The Concept of National Identity in Sufi Communities: A Case Study of the Ahl-e Haqq Order in Iran
Today, the concept of national identity constitutes a central issue in the nation-state building project and is a fundamental component of social capital. At the same time, defining the role of Sufi communities within this project remains a contentious subject. A critical and underexplored question is whether national identity and a positive attitude toward Iranian nationhood exist among Sufi adherents—a question that this study addresses, demonstrating that, at least for some groups, the answer is affirmative.
The prevailing assumption is that Sufis are inherently non-national, leaning instead toward cosmopolitanism—or even transcendent universalism. This research challenges such notions by examining the extent of national identity awareness and allegiance among followers of the Ahl-e Haqq Order, one of Iran’s largest Sufi traditions.
Conducted through phenomenological analysis in the counties of Sahneh, Sarpol-e Zahab, and Delfan (in Kermanshah and Lorestan provinces), this study draws on 21 purposively sampled cases from the target population. Findings reveal that the lived experience of Ahl-e Haqq followers is predominantly shaped by tariqa (order-based) identity, which, far from hindering national identity formation, actively facilitates its manifestation in everyday life through various mechanisms
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Muhammad Choopani; Ghafar Borjsaz
Abstract
Introduction: Rhetoric is the art of effective communication, tailored to the audience's situation and status. The term "speech" encompasses all verbal and semantic components. Purpose:This research aimed to explore the functions and rhetorical capacities of pronouns within the context of Zahhak's story, ...
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Introduction: Rhetoric is the art of effective communication, tailored to the audience's situation and status. The term "speech" encompasses all verbal and semantic components. Purpose:This research aimed to explore the functions and rhetorical capacities of pronouns within the context of Zahhak's story, and to identify the specific functions and rhetorical capacities employed by Ferdowsi.
method:This study utilizes a descriptive-analytical approach and employs rhetorical criticism. Findings: This research identifies two main areas where the pronoun's rhetorical capacity is developed: the interaction between pronouns and verbs, and the phonetic layer of speech. In the former, pronouns are used as adverbial complements of verbs and in syntactic shifts from nouns to verbs, satisfying both syntactic and semantic needs while inducing desired effects on the audience. In the latter, pronouns affect the formation of a specific phonetic environment in speech. conclusion: The study concludes that pronouns play a significant role in the rhetorical efficacy of the story, serving various rhetorical and semantic purposes. Another function of pronouns in this story is to demonstrate their role in "binding the predicate" to convey certainty. Pronouns also play a role in various rhetorical processes at the phonetic level of speech. These processes include the "settling" of pronouns and their impact on creating a specific phonetic atmosphere in speech.
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Omid Majd; Hadi Bakaeian
Abstract
As one of the metropolises of the Islamic world, Neishabur has played an important role in the political, social, economic and cultural developments of Iran and the Islamic world between the third and seventh centuries of the Islamic calendar. Examining the history of Neyshabur in this period reveals ...
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As one of the metropolises of the Islamic world, Neishabur has played an important role in the political, social, economic and cultural developments of Iran and the Islamic world between the third and seventh centuries of the Islamic calendar. Examining the history of Neyshabur in this period reveals very significant signs of a small Iran in the area of the borders of the seat of the Greater Khorasan state. In fact, by examining and understanding the developments and events of this key city of Iran, one can be aware of many different developments in Iran during that period. Due to the importance of this city in the period under discussion, there are few writings, including historical, geographical, noble culture, local histories, etc., that do not mention Neishabur and its political and noble developments. An overview of the rich and extensive history of Neishabur shows a balanced and relatively fast development between the 3rd and 6th centuries AH in all areas. All-round balance in the political, economic-social and scientific-cultural fields and the formation of the first important developments in the history of Iran in this city, such as political centrality, the formation of the first educational institutions with a systematic structure, are the prominent points of the rich history of ancient Neyshabur, which in This article has been investigated. For a more detailed analysis, in this article, the history of Neyshabur is divided into three separate parts of political history, social history, and economic history.
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Ahmad Heidari
Abstract
Courtyard, corridor and iwan are among the elements that have played an important role in information the living spaces of a residential unit, both private and public. The public part of a structure is known as the porch and exterior, and its function has been a place to receive an official guest ...
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Courtyard, corridor and iwan are among the elements that have played an important role in information the living spaces of a residential unit, both private and public. The public part of a structure is known as the porch and exterior, and its function has been a place to receive an official guest or a place for ceremonies and public gatherings. In the meantime, the hypostyle design (hypostyle) is one of the elements that was added to some buildings such as Aliaqapo and Chehelston during the reign of Shah Abbas II Safavid and then spread in different forms. The resemblance of the Safavid hypostyle to the general court of the Shah Jahan period, which had become common in India a little earlier, led some scholars to consider the Safavid hypostyle as a representation of the Audience hall Gurkani. The question of this research is why and how hypostyle became popular in Safavid architecture and how was its origin or evolution? This research has been done by descriptive-analytical method. The result of the research shows that hypostyle Mughal Empire is a combination of Achaemenid columned halls and Mandapa of Hindu temples and was first built in India during the Shah Jahan period and then Safavid borrowed from it. This element became desirable in Iranian architecture and in order to create a suitable open and empty space, after the Safavid period in the nave of the mosques of Zandieh and Qajar period, it has been used in a transformed way.
