Iranian Studies

Abstract Iranian-Islamic architecture, as one of the most important manifestations of Iranian identity and civilization, has faced challenges in the field of spatial identity continuity in recent decades under the influence of social, economic, and managerial developments. The rupture between cultural values, principles of vernacular architecture, and contemporary processes of space production has in many cases led to the weakening of the identity coherence of architectural environments. Therefore, the present study aimed to review the components of spatial governance in contemporary Iranian-Islamic architecture and to explain an interpretative framework for reproducing spatial identity. This study is applied in terms of purpose and qualitative in terms of approach with a descriptive-interpretative nature that was conducted using a case study strategy. The research population included professors, elites, and experts in this field, 23 of whom were selected through purposive sampling and based on the principle of theoretical adequacy. Data were collected through semi-structured interviews and examined using Glaser's data-driven approach and interpretive analysis of the themes. The findings of the study showed that spatial governance in contemporary Iranian-Islamic architecture is multidimensional in nature and the reproduction of spatial identity is affected by the interaction of five main dimensions including cultural-identity, managerial-institutional, social-participatory, aesthetic-physical, and eco-oriented components. Also, weak institutional cohesion, dominance of economic logic over spatial decision-making, reduced social participation, and distancing from indigenous principles were identified as the most important factors weakening spatial identity.

Abstract During the Qajar period, the translation of historical texts into Persian surged in response to pressing societal demands, yet this practice was far from a purely historical exercise. Motivated by a desperate quest to diagnose the roots of Iran’s backwardness and to find a viable path to development, various translations emerged, with historical works drawing substantial interest from courtiers, statesmen, and reformists. Employing a historical methodology, this study critically examines the translation process of these historical texts and analyzes their underlying political orientations. It specifically investigates how political, cultural, and social factors influenced these translations, exploring existing orientations such as selectivity in content, deliberate distortions, and the strategic emphasis on certain themes. The findings indicate that these translations were carried out in a distinctly selective fashion, with their bias predominantly shaped by the imperatives of power and a focused interest in the careers of prominent European rulers. This selective process reveals that most translations were politically charged, often aligned with modern state theory, and fundamentally oriented toward identity-formation. As a result, while they had a relatively modest impact on deepening Iranians’ understanding of their own historical context and identity, they inadvertently set the stage for major intellectual developments in the subsequent era.

Abstract The legitimacy of rule in the Shahnameh is realized by emphasizing the Farr and Farr e Yazidi and Kayani. Despite these, the Shahnameh also emphasizes in some cases that Farr e Yazidi and Farr e Kayani are not always a protective halo of politics and power, but rather a false ladder that leads to autocracy and self-deification. According to Ferdowsi, this is the fate of the Pishdadi king of Jamshid. In the case of Kai Káús, the lack of some moral and social qualifications can also eliminate the halo surrounding the ruler. In these two cases, the political metaphysics of the ruler seems to be inadequate and requires a moral perspective. The representative of this moral perspective is Fereydoun. However, Fereydoun's political metaphysics, along with his moral competence, finally reach their perfection in Kai Káús. Such a development necessitates the creation of a desirable governing institution and structure. But the inevitable logical consequence of such an institution and structure is the absence of the king as the ruling and full-fledged subject of politics. This article, while examining two forms of political legitimacy (metaphysical and moral) in the four mythical and epic kings of the Shahnameh, concludes that Keykhosrow goes beyond the limitations of the first two legitimities and comes to project the institution of governance, an institution that is focused on the efficiency, effectiveness, and general satisfaction of the subjects, rather than the divine grace and moral competence of the king and his personal presence in politics.

Abstract This research examines the multifaceted semantic significance of the hearth (ojāq) within Iranian folk culture. Beyond its material function as a space for cooking and warmth, the hearth has evolved into a profound symbolic and ritual entity within Iranian beliefs and customs.A comprehensive understanding of this role necessitates an analysis of the interplay between material culture, ritualized beliefs, family structures, and social order.The primary objective of this study is to elucidate and analyze the symbolic functions of the hearth, with a specific focus on its nexus with concepts such as generational continuity,health, blessing (barakat), sanctity, and domestic stability.Furthermore, this research aims to illuminate the various dimensions of the hearth’s meaning by integrating ethnographic data with anthropological theoretical frameworks. The study’s scope encompasses beliefs, rituals, and ethnographic data collected from diverse regions of Iran that directly or indirectly relate to the hearth, tannour (oven), ash, soot, and their associated concepts. The research employs a descriptive-analytical approach, utilizing ethnographic analysis grounded in key anthropological theories, specifically Mircea Eliade’s concepts of sacred space and rites of passage, Gaston Bachelard’s perspective on the house as an intimate space, and Mary Douglas’s theory of purity and pollution. Data were primarily gathered through literature review and analysis of ethnographic documents.The findings indicate that in Iranian folk culture, the hearth serves as the “sensitive center”of the home, playing a pivotal role in the reproduction of fundamental cultural meanings. Ultimately,the hearth transcends its utilitarian purpose, functioning as a“symbolic institution” that represents and reinforces the essential values of life.

Abstract This study undertakes a comparative examination of the concept and quality of love in two prominent works of Persian mystical literature: Tamhīdāt by ʿAyn al-Quḍāt Hamadānī and the Ghazals of Ḥāfeẓ of Shiraz. The primary objective of this research is to analyze and compare the perspectives of these two eminent mystical thinkers on the notion of love, with particular emphasis on its ontological, epistemological, and spiritual dimensions. Love, as one of the most fundamental concepts in Islamic mysticism, is a multifaceted, complex, and dynamic phenomenon that, when confronted with notions such as reason, religious law, mystical experience, and intuitive knowledge, reveals diverse interpretations and expressions. While certain key themes—such as the dominance of love, the conflict between love and intellect, heedlessness, and the origin of love—are commonly found across various mystical texts, a close comparative analysis reveals significant parallels between ʿAyn al-Quḍāt’s views on love and the themes presented in Ḥāfeẓ’s poetry. Utilizing qualitative content analysis as its methodological framework, this study identifies and examines the key symbols, metaphors, and motifs related to love in both works, mapping the similarities and differences in their conceptualizations. Ultimately, while it is not possible to definitively assert a direct influence of ʿAyn al-Quḍāt on Ḥāfeẓ, the textual evidence indicates a profound, meaningful, and undeniable intellectual connection between the mystical thought of these two influential figures in the history of Persian Sufism.

Abstract The principal subject of Hamza al-Isfahani’s History is chronology and the harmonization of the timelines of various nations. However, the work also contains numerous reports related to astrological judgments, which introduce a distinctive layer of complexity. The present study investigates how and why astrological prognostications are interwoven with historical narratives in Hamza’s text. The findings suggest that Hamza resorted to the influence of celestial bodies and prognostication as causal forces in both the recent past and his own contemporary context. Through this approach, he sought, first, to alleviate the anguish caused by Arab domination over Iranians; second, to convey a message of hope to his contemporaries by anticipating the collapse of the prevailing ineffective order, the end of recurrent instability, and the imminent emergence of a more favorable era; and third, to shield himself from potential repercussions arising from his views on contemporary history. The astrological predictions in Hamza’s History stand in a compelling tension with a traditionist, God-centered framework and an eschatological outlook.

The principal subject of Hamza’s History is chronology and the harmonization of the timelines of various nations. However, the work also contains numerous reports related to astrological judgments, which introduce a distinctive layer of complexity. The present study investigates how and why astrological prognostications are interwoven with historical narratives in Hamza’s text.



The findings suggest that Hamza al-resorted to the influence of celestial bodies and prognostication

The astrological predictions in Hamza’s History stand in a compelling tension with a traditionist, God-centered framework and an eschatological outlook.

Abstract Education in Qajar Iran functioned as a field for reproducing power relations and social prestige. Educational endowments in pre-modern Islamic schools played a central role in the continuity and organization of local education. Relying on stable financial resources and religious legitimacy, these institutions enjoyed relative independence from political power, allowing for the continuity of education and the reproduction of religious literacy in the absence of direct government intervention.This study explains the organization of local education in Abadeh (1210-1344 AH) by analyzing the relationship between the institution of Waqf (endowment) and cultural capital. The central problem is how the educational system operated without direct central government intervention and how local elites managed this sphere within the “Protected Domains” (Mamalik-i Mahrusah) structure. Using a descriptive-analytical approach and multi-level documentary analysis of 42 archival sources (endowment deeds, school records, and administrative correspondence), the study employs Pierre Bourdieu’s “Cultural Reproduction” theory. Findings show that education in Abadeh was an “autonomous field” based on the institutional logic of Waqf. In the absence of a centralized bureaucracy, Waqf served as a strategic tool for converting elites’ economic capital into symbolic capital (prestige). The transition to modern education was a “hybrid process” emerging from traditional networks rather than a sudden rupture. The silence of documents regarding the lower classes confirms education’s role in reproducing structural inequalities under the guise of religious charity.