University of Tehran, Faculty of Theology and Islamic StudiesIranian Journal for the History of Islamic Civilization2228-790658120251116Re-Creation of the Hadith Memories of the Companions Based on Halbwachs' Theory of Collective Memory; Case Study: The Hadith on the Non-Obligation of Ghusl (Full Ablution) for Janābah (Major Ritual Impurity)Re-Creation of the Hadith Memories of the Companions Based on Halbwachs' Theory of Collective Memory; Case Study: The Hadith on the Non-Obligation of Ghusl (Full Ablution) for Janābah (Major Ritual Impurity)12710473110.22059/jhic.2025.385019.654533FAHadiKhajaviIslamic Study Faculty, Imam Khomeini University, Ghazvin, IranValiolahBarzegar KalishemiAssistant Professor, Department of History and Civilization of Islamic Nations, Faculty of Islamic Sciences and Research, Imam Khomeini International University (IKIU), Qazvin, IranFatemehAhmadvandAssistant Professor, Department of History and Civilization of Islamic Nations, Faculty of Islamic Sciences and Research, Imam Khomeini International University (IKIU), Qazvin, IranJournal Article20241112The process and origin of Hadith formation have presented researchers with many questions. Today, sociological and psychological research can be utilized to aid Islamic studies. By evaluating Hadiths, a group of them can be considered the recounting of the Companions' memories of the Prophet (PBUH) after his passing. The memories of the Companions introduce categories such as the sociology of memory, the impact of society on the intersubjective construction of memories, and the functions of memory back into research. The Hadith memory is the re-creation of an action or behavior of the Prophet (PBUH) that was imprinted as a memory in the mind and memory of the witnesses. The mind stores this memory within the framework of an image and a social situation, and at the time of recall, it re-creates it based on the present, current needs, and in line with a social function. This research seeks to answer the question of how the process of re-creation of the Companions' memories within the framework of Hadith and the effective social components in its construction occurs, utilizing Maurice Halbwachs' theory of collective memory. The shared memories and experiences of the members of a society or group create the basis for the formation of collective memory. This research, in its historical approach, explains the idea of Hadith memories, the contexts of their formation, and analyzes the effective social elements in the construction of these memories. The case study of the Hadith "When one circumcised part passes the other circumcised part, <em>ghusl</em> is obligatory" within the framework of a memory has shown that concepts such as "Memory Politics", "Popular Memory", "Memory Dynamism", and "Continuity and Renewal" have played a role in the re-creation of this Hadith memory and the formation of collective memory.The process and origin of Hadith formation have presented researchers with many questions. Today, sociological and psychological research can be utilized to aid Islamic studies. By evaluating Hadiths, a group of them can be considered the recounting of the Companions' memories of the Prophet (PBUH) after his passing. The memories of the Companions introduce categories such as the sociology of memory, the impact of society on the intersubjective construction of memories, and the functions of memory back into research. The Hadith memory is the re-creation of an action or behavior of the Prophet (PBUH) that was imprinted as a memory in the mind and memory of the witnesses. The mind stores this memory within the framework of an image and a social situation, and at the time of recall, it re-creates it based on the present, current needs, and in line with a social function. This research seeks to answer the question of how the process of re-creation of the Companions' memories within the framework of Hadith and the effective social components in its construction occurs, utilizing Maurice Halbwachs' theory of collective memory. The shared memories and experiences of the members of a society or group create the basis for the formation of collective memory. This research, in its historical approach, explains the idea of Hadith memories, the contexts of their formation, and analyzes the effective social elements in the construction of these memories. The case study of the Hadith "When one circumcised part passes the other circumcised part, <em>ghusl</em> is obligatory" within the framework of a memory has shown that concepts such as "Memory Politics", "Popular Memory", "Memory Dynamism", and "Continuity and Renewal" have played a role in the re-creation of this Hadith memory and the formation of collective memory.https://jhic.ut.ac.ir/article_104731_c40e8b4d5ff8cc6a88c394fc8faa537e.pdfUniversity of Tehran, Faculty of Theology and Islamic StudiesIranian Journal for the History of Islamic Civilization2228-790658120251116An Analysis of Nastaʿliq Calligraphy Styles, The Tabriz School of the Turkmen DynastyAn Analysis of Nastaʿliq Calligraphy Styles, The Tabriz School of the Turkmen Dynasty285310473210.22059/jhic.2025.381289.654514FAEsmailHassanzadehAssociate professor Department of History, Faculty of Literature, Alzahra University, Tehran, IranZekrollahMohammadiAssociate Professor, Department of History, Faculty of Literature, AlZahra University, Tehran, IranJournal Article20240823Art in the post-Ilkhanid period, alongside religion, became an element of identity and legitimization for governments. The advancement of calligraphy and miniature painting, alongside other arts, led to dynamism in society, creating diversity and multiplicity within the framework of a Mongol-Turkic and Iranian identity. The Shiraz school of calligraphy under the Al Injou and Al Muzaffar in the 8th century pioneered this movement. Baghdad and Tabriz under the Jalayirids achieved innovation by combining the legacy of Shiraz and the ingenuity of Tabriz. The Nastaʿliq script was the manifestation of this dual mixture, reaching its peak in Tabriz. With the forced migration of Tabrizi artists to Samarqand and Herat, the artistic center also shifted its location. With the rise to power of the Qara Qoyunlou and Aq Qoyunlou rulers, the Turkmen school of calligraphy regained strength with its distinct characteristics. This research, using a historical-analytical method, identifies the variety of Nastaʿliq calligraphy types within the Turkmen domain. Based on the lineage of the script, six parallel currents of calligraphy activity were identified, which, according to the master-head, can be referred to as the:"Khwarazmi Style", "Abd al-Hayy Astarabadi Style", "Khalvati Tabrizi Style", "Harawiyan Style", "Azhar Tabrizi Style" & "Miscellaneous Style". There were competitions and collaborations between these styles. This typology is based on specialized aspects of script recognition and the master-student relationship. The present research demonstrates that the Turkmen period cannot be overlooked due to the brevity of its political rule. The article's objective is to show the continuation of the calligraphy tradition beyond the borders and court of the Timurids. The progress of calligraphy during these dynasties is comparable to the progress of the Timurid and Safavid periods. Furthermore, the main origin of the Timurid School of calligraphy was the western provinces of Iran, which was transferred to the Turkmens somewhat unchanged and later, provided the basis for the formation of the Safavid School. However, the position of the Turkmen school should not be reduced merely to an intermediary and transitional tool; rather, it added to the aesthetics and subtlety of the penmanship.Art in the post-Ilkhanid period, alongside religion, became an element of identity and legitimization for governments. The advancement of calligraphy and miniature painting, alongside other arts, led to dynamism in society, creating diversity and multiplicity within the framework of a Mongol-Turkic and Iranian identity. The Shiraz school of calligraphy under the Al Injou and Al Muzaffar in the 8th century pioneered this movement. Baghdad and Tabriz under the Jalayirids achieved innovation by combining the legacy of Shiraz and the ingenuity of Tabriz. The Nastaʿliq script was the manifestation of this dual mixture, reaching its peak in Tabriz. With the forced migration of Tabrizi artists to Samarqand and Herat, the artistic center also shifted its location. With the rise to power of the Qara Qoyunlou and Aq Qoyunlou rulers, the Turkmen school of calligraphy regained strength with its distinct characteristics. This research, using a historical-analytical method, identifies the variety of Nastaʿliq calligraphy types within the Turkmen domain. Based on the lineage of the script, six parallel currents of calligraphy activity were identified, which, according to the master-head, can be referred to as the:"Khwarazmi Style", "Abd al-Hayy Astarabadi Style", "Khalvati Tabrizi Style", "Harawiyan Style", "Azhar Tabrizi Style" & "Miscellaneous Style". There were competitions and collaborations between these styles. This typology is based on specialized aspects of script recognition and the master-student relationship. The present research demonstrates that the Turkmen period cannot be overlooked due to the brevity of its political rule. The article's objective is to show the continuation of the calligraphy tradition beyond the borders and court of the Timurids. The progress of calligraphy during these dynasties is comparable to the progress of the Timurid and Safavid periods. Furthermore, the main origin of the Timurid School of calligraphy was the western provinces of Iran, which was transferred to the Turkmens somewhat unchanged and later, provided the basis for the formation of the Safavid School. However, the position of the Turkmen school should not be reduced merely to an intermediary and transitional tool; rather, it added to the aesthetics and subtlety of the penmanship.https://jhic.ut.ac.ir/article_104732_05ce0f0973a966be857fd55d6b48900b.pdfUniversity of Tehran, Faculty of Theology and Islamic StudiesIranian Journal for the History of Islamic Civilization2228-790658120251116A Comparative Study of the Transformation of Constellation Figures with Human Iconography from al-Ṣūfī's Ṣuwar al-Kawākib in Qazvīnī’s ʿAjā'ib al-Makhlūqāt Case Study: Bodleian Library, Oxford Manuscript No. 144 and Munich Library Manuscript No. 464A Comparative Study of the Transformation of Constellation Figures with Human Iconography from al-Ṣūfī's Ṣuwar al-Kawākib in Qazvīnī’s ʿAjā'ib al-Makhlūqāt Case Study: Bodleian Library, Oxford Manuscript No. 144 and Munich Library Manuscript No. 464548610473310.22059/jhic.2025.390596.654558FAالههPanjehbashiAssociate Professor, Department of Painting, Faculty of Art, Alzahra University, Tehran, IranZeinabMohammadjani DivkolaeiM.A, Department of Painting, Faculty of Art, Alzahra University, Tehran, IranJournal Article20250215The oldest surviving manuscript of ʿAbd al-Raḥmān al-Ṣūfī al-Rāzī's <em>Ṣuwar al-Kawākib al-Thābitah</em> dates back to 400 AH and is currently preserved in the Bodleian Library, Oxford. Other copies of al-Ṣūfī's <em>Ṣuwar al-Kawākib</em> exist from the 9th century AH, which share many similarities with their older counterpart in terms of the design and execution of human figures. In 678 AH, Qazvīnī wrote cosmological essays in his book titled ʿ<em>Ajā'ib al-Makhlūqāt wa Gharā'ib al-Mawjūdāt</em> (Wonders of Creation and the Peculiarities of Existing Things) , in which the human figures of the fixed constellations are similar to al-Ṣūfī's <em>Ṣuwar al-Kawākib</em> in terms of bodily postures and conventional motifs, but are executed with different styles and techniques than al-Ṣūfī's book. The aim of this research is to identify and explain the constant and variable factors in the design of constellations with human iconography from al-Ṣūfī's book <em>Ṣuwar al-Kawākib</em> as they appear in Qazvīnī’s <em>ʿAjā'ib al-Makhlūqāt</em>. The research questions are as follows: Which human-figured constellations in Qazvīnī's book are similar to al-Ṣūfī's? What visual changes have been made to the human figures in Qazvīnī's book while adhering to astronomical rules and the positions of the stars? This is a fundamental and descriptive-analytical research conducted through a comparative study. The data was obtained by searching library and documentary sources and by observing existing manuscripts. The results show that the human-figured constellations Cepheus, Boötes (<em>ʿAwwā</em>), Hercules (<em>Jāthī</em>), Cassiopeia (<em>Dhāt al-Kursī</em>), Perseus (<em>Bārshāwush</em>), Auriga (<em>Mumsik al-Aʿinnah</em>), Ophiuchus (<em>Ḥawwā</em>), Andromeda (<em>al-Mar'at al-Musalsalah</em>), and Centaurus (half-human, half-animal) in Qazvīnī's book are similar to al-Ṣūfī's. Unlike al-Ṣūfī's book, the constellations in Qazvīnī's are drawn in color, with simple faces and without attention to detail, and with less dynamic, static bodies. Furthermore, their clothing is executed in a completely Arab-Islamic style. Based on the examinations, it appears that the faces and clothing of the human figures in Qazvīnī's book were inspired by Yaḥyā ibn Maḥmūd al-Wāsiṭī's book <em>Maqāmāt al-Ḥarīrī</em>.The oldest surviving manuscript of ʿAbd al-Raḥmān al-Ṣūfī al-Rāzī's <em>Ṣuwar al-Kawākib al-Thābitah</em> dates back to 400 AH and is currently preserved in the Bodleian Library, Oxford. Other copies of al-Ṣūfī's <em>Ṣuwar al-Kawākib</em> exist from the 9th century AH, which share many similarities with their older counterpart in terms of the design and execution of human figures. In 678 AH, Qazvīnī wrote cosmological essays in his book titled ʿ<em>Ajā'ib al-Makhlūqāt wa Gharā'ib al-Mawjūdāt</em> (Wonders of Creation and the Peculiarities of Existing Things) , in which the human figures of the fixed constellations are similar to al-Ṣūfī's <em>Ṣuwar al-Kawākib</em> in terms of bodily postures and conventional motifs, but are executed with different styles and techniques than al-Ṣūfī's book. The aim of this research is to identify and explain the constant and variable factors in the design of constellations with human iconography from al-Ṣūfī's book <em>Ṣuwar al-Kawākib</em> as they appear in Qazvīnī’s <em>ʿAjā'ib al-Makhlūqāt</em>. The research questions are as follows: Which human-figured constellations in Qazvīnī's book are similar to al-Ṣūfī's? What visual changes have been made to the human figures in Qazvīnī's book while adhering to astronomical rules and the positions of the stars? This is a fundamental and descriptive-analytical research conducted through a comparative study. The data was obtained by searching library and documentary sources and by observing existing manuscripts. The results show that the human-figured constellations Cepheus, Boötes (<em>ʿAwwā</em>), Hercules (<em>Jāthī</em>), Cassiopeia (<em>Dhāt al-Kursī</em>), Perseus (<em>Bārshāwush</em>), Auriga (<em>Mumsik al-Aʿinnah</em>), Ophiuchus (<em>Ḥawwā</em>), Andromeda (<em>al-Mar'at al-Musalsalah</em>), and Centaurus (half-human, half-animal) in Qazvīnī's book are similar to al-Ṣūfī's. Unlike al-Ṣūfī's book, the constellations in Qazvīnī's are drawn in color, with simple faces and without attention to detail, and with less dynamic, static bodies. Furthermore, their clothing is executed in a completely Arab-Islamic style. Based on the examinations, it appears that the faces and clothing of the human figures in Qazvīnī's book were inspired by Yaḥyā ibn Maḥmūd al-Wāsiṭī's book <em>Maqāmāt al-Ḥarīrī</em>.https://jhic.ut.ac.ir/article_104733_e5ff4fee35d6d29e2fc8b86a3909b7f8.pdfUniversity of Tehran, Faculty of Theology and Islamic StudiesIranian Journal for the History of Islamic Civilization2228-790658120251116The Iranian Adhān: A Cultural Semiotic Analysis of Moʾazzinzadeh Ardabili's AdhānThe Iranian Adhān: A Cultural Semiotic Analysis of Moʾazzinzadeh Ardabili's Adhān8710810473710.22059/jhic.2025.389702.654555FAMortezaTavakoli ZiyaratgahiM.A. Graduate in Sociology, Department of Sociology, Faculty of Social Sciences, Allameh Tabataba’i University, Tehran, IranJournal Article20250130The tradition of calling the Adhān (call to prayer) with a beautiful voice in Iran is as old as the introduction of Islam to the country. This Islamic tradition, by being integrated with Iranian culture and art, has created unique manifestations in the history of Iranian music and architecture, and has been preserved and expanded over successive periods. Among these, the Adhān of the late Moʾazzinzadeh Ardabili is considered one of the most enduring Iranian Adhāns, both for his recognition and utilization of the Bayat Tork Dastgah (specifically the <em>Rūḥ al-Arwāḥ</em> Gusheh) and for his creation and innovation in tone and vocal techniques. This set of characteristics is what distinguishes the Iranian Adhān from other Adhāns in the Islamic world. This research, conducted using the method of Cultural Semiotics, demonstrates that the resonance of Moʾazzinzadeh's Adhān from the minarets of mosques is the simultaneous embodiment of Iranian-Islamic music and architecture, which has left a unique auditory experience in the Iranian collective memory. Based on the results:
The semiotic role of integrating music and architecture in Moʾazzinzadeh's Adhān is identified as having an ordering and meaning-giving function to religious action and rituals.
The intertwining of Moʾazzinzadeh's Adhān with sacred time is also identified as one of the most important reasons for the enduring legacy of this Adhān in the Iranian collective memory.The tradition of calling the Adhān (call to prayer) with a beautiful voice in Iran is as old as the introduction of Islam to the country. This Islamic tradition, by being integrated with Iranian culture and art, has created unique manifestations in the history of Iranian music and architecture, and has been preserved and expanded over successive periods. Among these, the Adhān of the late Moʾazzinzadeh Ardabili is considered one of the most enduring Iranian Adhāns, both for his recognition and utilization of the Bayat Tork Dastgah (specifically the <em>Rūḥ al-Arwāḥ</em> Gusheh) and for his creation and innovation in tone and vocal techniques. This set of characteristics is what distinguishes the Iranian Adhān from other Adhāns in the Islamic world. This research, conducted using the method of Cultural Semiotics, demonstrates that the resonance of Moʾazzinzadeh's Adhān from the minarets of mosques is the simultaneous embodiment of Iranian-Islamic music and architecture, which has left a unique auditory experience in the Iranian collective memory. Based on the results:
The semiotic role of integrating music and architecture in Moʾazzinzadeh's Adhān is identified as having an ordering and meaning-giving function to religious action and rituals.
The intertwining of Moʾazzinzadeh's Adhān with sacred time is also identified as one of the most important reasons for the enduring legacy of this Adhān in the Iranian collective memory.https://jhic.ut.ac.ir/article_104737_bbc392c7aff3feb89172a3237edf3405.pdfUniversity of Tehran, Faculty of Theology and Islamic StudiesIranian Journal for the History of Islamic Civilization2228-790658120251116Background and Analysis of the Intellectual and Cultural Ties between Iran and TunisiaBackground and Analysis of the Intellectual and Cultural Ties between Iran and Tunisia10913910474210.22059/jhic.2025.382329.654523FAAbolfazlKhoshmaneshAssociate Professor, Department of Quranic and Hadith Sciences, Faculty of Theology and Islamic Studies, University of Tehran, Tehran, IranJournal Article20240914Iran and Tunisia are two countries with significant historical, geographical, and cultural distances, yet they share noteworthy connections and commonalities. Factors contributing to the differences between the two countries include geographical distance and linguistic, intellectual, cultural, religious, and political distinctions. Factors contributing to the commonalities between the two countries include civilizational backgrounds, historical ties, religious attachments before and after Islam (ranging from Manichaeism and Islam to the Twelver Shia school and love for the Ahl al-Bayt (AS), a history of anti-colonial and anti-authoritarian literature, linguistic and cultural connections through the three languages of Persian, Arabic, and French, as well as shared intellectual and cultural figures. Explaining these ties is now more vital than ever to strengthen interactions and prevent divergence between the two countries. The main point of the article emphasizes the effective foundations for connection and communication between these two countries in Asia, Africa, and the Islamic world. It calls for greater interaction with the intellectual and civilizational regions of the Arab and Islamic world and a stronger effort to remove the factors fueled by the active "Iranophobia apparatus", which can cause disagreement and associated costs at any time.Iran and Tunisia are two countries with significant historical, geographical, and cultural distances, yet they share noteworthy connections and commonalities. Factors contributing to the differences between the two countries include geographical distance and linguistic, intellectual, cultural, religious, and political distinctions. Factors contributing to the commonalities between the two countries include civilizational backgrounds, historical ties, religious attachments before and after Islam (ranging from Manichaeism and Islam to the Twelver Shia school and love for the Ahl al-Bayt (AS), a history of anti-colonial and anti-authoritarian literature, linguistic and cultural connections through the three languages of Persian, Arabic, and French, as well as shared intellectual and cultural figures. Explaining these ties is now more vital than ever to strengthen interactions and prevent divergence between the two countries. The main point of the article emphasizes the effective foundations for connection and communication between these two countries in Asia, Africa, and the Islamic world. It calls for greater interaction with the intellectual and civilizational regions of the Arab and Islamic world and a stronger effort to remove the factors fueled by the active "Iranophobia apparatus", which can cause disagreement and associated costs at any time.https://jhic.ut.ac.ir/article_104742_efee8ffba0a544dc1a98a074cdca18d8.pdfUniversity of Tehran, Faculty of Theology and Islamic StudiesIranian Journal for the History of Islamic Civilization2228-790658120251116Shahzad: The Iranian Princess in ZanzibarShahzad: The Iranian Princess in Zanzibar14015910474710.22059/jhic.2025.386910.654544FAAmirbahramArabahmadiAssociate Professor, Department of West Asian and African Studies, Faculty of World Studies, University of Tehran, Tehran, IranJournal Article20241214This article relies on available information and field studies to primarily examine the life and character of an Iranian lady who was married for several years to Sultan Sa'id bin Sultan, one of the powerful rulers of the Bou Sa'idi dynasty governing Oman and Zanzibar. In addition, the author has attempted to provide a well-reasoned answer to the raised question: "Can this Iranian princess be considered influential in the dissemination of Iranian culture on this historical island?" The research method is library-based, relying on a descriptive and analytical logic. The author has tried to present first-hand information on this subject despite a severe lack of sources. Regarding the background of this discussion, it is worth noting that no independent research has been conducted on this Iranian princess so far. Therefore, the researcher has attempted to draw a comprehensive picture of this historical figure from the Qajar period. Although the author does not claim innovation for this article, investigating a subject that has been completely neglected in domestic academic circles can be considered the innovative paradigm of this article.
This article relies on available information and field studies to primarily examine the life and character of an Iranian lady who was married for several years to Sultan Sa'id bin Sultan, one of the powerful rulers of the Bou Sa'idi dynasty governing Oman and Zanzibar. In addition, the author has attempted to provide a well-reasoned answer to the raised question: "Can this Iranian princess be considered influential in the dissemination of Iranian culture on this historical island?" The research method is library-based, relying on a descriptive and analytical logic. The author has tried to present first-hand information on this subject despite a severe lack of sources. Regarding the background of this discussion, it is worth noting that no independent research has been conducted on this Iranian princess so far. Therefore, the researcher has attempted to draw a comprehensive picture of this historical figure from the Qajar period. Although the author does not claim innovation for this article, investigating a subject that has been completely neglected in domestic academic circles can be considered the innovative paradigm of this article.
https://jhic.ut.ac.ir/article_104747_2a058092ca926c5a1e19414522d789f3.pdfUniversity of Tehran, Faculty of Theology and Islamic StudiesIranian Journal for the History of Islamic Civilization2228-790658120251116Evaluation of the Location of the City of Ruyan Based on Islamic Texts and Archaeological DataEvaluation of the Location of the City of Ruyan Based on Islamic Texts and Archaeological Data16018810474810.22059/jhic.2025.375097.654477FAParastooMasjedi KhakAssociate professor, Department of Geography- Iranian Studies, Faculty of Literature and Humanities, University of Guilan, Rasht, IranZahraDehnoeiM.A. Graduate, Department of Archeology, Faculty of Literature and Humanities, University of Neyshabur, Khorasan Razavi, IranHassanKohansal VajargahAssisstant Professor, Department of History, University of Guilan, Gilan, IranJournal Article20240420The city of Ruyan was the capital of a small but long-lasting dynasty named the "Padosbanan". The territory of this dynasty, whose lineage reached back to Kiyous, the elder brother of Anoushirvan, was located in the west of Tabaristan. This dynasty was finally eliminated with the rise to power of the Safavid government. Numerous written sources mention the province of Ruyan and its center, referring to its status, which indicates the importance of this city. Additionally, several archaeological surveys have been conducted in the Kujour region, providing the basis for evaluating the potential location of the city of Ruyan by integrating historical evidence. In this study, the authors used the references made to Ruyan in historical texts, and especially the archaeological surveys conducted in the region, to determine the extent and geographical coordinates of the Islamic-era sites and castles. They then used the "ArcMap" software to specify the location of each site and castle, showing its extent on the map. The main research question is: "Based on archaeological evidence and information from written sources, which historical sites can be matched with the location of the historical city of Ruyan, and which site has the greatest correspondence with the location of this historical city?" The research method is based on library and field studies. The results showed that while the site previously suggested as the location of Ruyan was a large area, "Poul 1 Site" also appears to be identifiable as the city of Ruyan, given the extent of its site and castle, as well as its correspondence with historical sources.The city of Ruyan was the capital of a small but long-lasting dynasty named the "Padosbanan". The territory of this dynasty, whose lineage reached back to Kiyous, the elder brother of Anoushirvan, was located in the west of Tabaristan. This dynasty was finally eliminated with the rise to power of the Safavid government. Numerous written sources mention the province of Ruyan and its center, referring to its status, which indicates the importance of this city. Additionally, several archaeological surveys have been conducted in the Kujour region, providing the basis for evaluating the potential location of the city of Ruyan by integrating historical evidence. In this study, the authors used the references made to Ruyan in historical texts, and especially the archaeological surveys conducted in the region, to determine the extent and geographical coordinates of the Islamic-era sites and castles. They then used the "ArcMap" software to specify the location of each site and castle, showing its extent on the map. The main research question is: "Based on archaeological evidence and information from written sources, which historical sites can be matched with the location of the historical city of Ruyan, and which site has the greatest correspondence with the location of this historical city?" The research method is based on library and field studies. The results showed that while the site previously suggested as the location of Ruyan was a large area, "Poul 1 Site" also appears to be identifiable as the city of Ruyan, given the extent of its site and castle, as well as its correspondence with historical sources.https://jhic.ut.ac.ir/article_104748_208ccefbcd0e0a5781f7912f15abec94.pdfUniversity of Tehran, Faculty of Theology and Islamic StudiesIranian Journal for the History of Islamic Civilization2228-790658120251116Mohammad Mirza Muhandis's Description of the Geography of Iran in the Manuscript Geography of Persian and Arab IraqMohammad Mirza Muhandis's Description of the Geography of Iran in the Manuscript Geography of Persian and Arab Iraq18921710474910.22059/jhic.2025.381894.654518FAMohammad JavadMohammad HosseiniPhD Student in, Department of Islamic History, Faculty of Literature and Humanities, University of Tehran, Tehran, IranJournal Article20240906Manuscript No. 705 of the Malek National Library and Museum is a treatise titled <em>Geography of Persian and Arab Iraq</em>, authored by Mohammad Mirza Muhandis (date of writing: 1301 and 1302 AH/1884-1885 CE), a grandson of Fath Ali Shah Qajar. During the reign of Naser al-Din Shah, he worked as an engineer and cartographer, undertook multiple journeys, and produced numerous writings, including journals written for government officials. The present article is a report on the content of the aforementioned treatise, which spans over 400 pages. The research aims to inform researchers in the fields of Iranology, Iraqology, and the history of holy sites about the significance of this manuscript and to facilitate its critical editing and publication. This treatise is written in the form of a travelogue from Tehran to the Holy Shrines in Iraq and contains valuable geographical and historical information about Iran during the Naseri era. The author recorded observations during his travels, including:
Mountains, rivers, and the climate of different regions.
Tombs and pilgrimage sites, caravanserais and water reservoirs, bridges and ice houses.
Historical information about ancient sites.
Products of each city, latitude and longitude of the cities, and distances between cities and stops.
Descriptions of the holy shrines in Iran and Iraq (then Ottoman Iraq).
Considering published works, it appears that this treatise has not been studied until now. In the current research, mainly the section on the geography of Iran has been analyzed, while the section concerning the geography of Iraq and the description of the shrines of the Imams in the Holy Shrines in Iraq<em> </em>requires a separate article.Manuscript No. 705 of the Malek National Library and Museum is a treatise titled <em>Geography of Persian and Arab Iraq</em>, authored by Mohammad Mirza Muhandis (date of writing: 1301 and 1302 AH/1884-1885 CE), a grandson of Fath Ali Shah Qajar. During the reign of Naser al-Din Shah, he worked as an engineer and cartographer, undertook multiple journeys, and produced numerous writings, including journals written for government officials. The present article is a report on the content of the aforementioned treatise, which spans over 400 pages. The research aims to inform researchers in the fields of Iranology, Iraqology, and the history of holy sites about the significance of this manuscript and to facilitate its critical editing and publication. This treatise is written in the form of a travelogue from Tehran to the Holy Shrines in Iraq and contains valuable geographical and historical information about Iran during the Naseri era. The author recorded observations during his travels, including:
Mountains, rivers, and the climate of different regions.
Tombs and pilgrimage sites, caravanserais and water reservoirs, bridges and ice houses.
Historical information about ancient sites.
Products of each city, latitude and longitude of the cities, and distances between cities and stops.
Descriptions of the holy shrines in Iran and Iraq (then Ottoman Iraq).
Considering published works, it appears that this treatise has not been studied until now. In the current research, mainly the section on the geography of Iran has been analyzed, while the section concerning the geography of Iraq and the description of the shrines of the Imams in the Holy Shrines in Iraq<em> </em>requires a separate article.https://jhic.ut.ac.ir/article_104749_ffd065bf0d63693123af05f3f647571c.pdfUniversity of Tehran, Faculty of Theology and Islamic StudiesIranian Journal for the History of Islamic Civilization2228-790658120251116Comparative Study of the Texts on the Mihrabs of Iranian Grand Mosques (From the Abbasid to the End of the Qajar Period)Comparative Study of the Texts on the Mihrabs of Iranian Grand Mosques (From the Abbasid to the End of the Qajar Period)21824610475010.22059/jhic.2025.390936.654560FAFatemeSoleymaniM.A. Department of in Handicrafts, Farabi International Campus, Art University, Tehran, IranSamadSamanianProfessor, Department of Faculty of Applied Arts, Art University, Tehran, IranJournal Article20250223Inscriptions remaining from the beginning of the Islamic era across Iran hold high esteem, preserving the beliefs and thoughts of the people. Inscriptions placed on the mihrabs (prayer niches) of mosques are among the most important elements of these structures, and studying their content reveals some of these beliefs. This research was conducted with the aim of examining the mihrab texts from the Abbasid period to the end of the Qajar era. The question raised is: "What texts and themes do the inscriptions contain, and what changes did they undergo during the period under study?" To identify the mihrab inscriptions, after identifying the country's Grand Mosques, 21 mihrabs were selected as the basis for analysis and comparison. The research method is descriptive-comparative, and data collection was carried out through library studies and field visits. The results indicate that the content of the mihrabs is a blend of Qur'anic verses, hadiths, dhikr (remembrance of God), supplications, creedal phrases, and poetry. Despite the long time span between the creation of the works, the change in ruling dynasties, and based on the samples of verses and narrations, the frequency of use of <em>Suras ĀliʿImrān, al-Isrā', Āyat al-Kursī, al-Jumuʻah,</em> and <em>al-Muʼminūn</em> was observed to be relatively similar, suggesting the importance of their themes among Muslims. After the Saffarid period, hadiths related to the importance of prayer and the mosque, the hadith of the Ten Promised Paradise, and the hadith of <em>Jābir</em> appeared on the surfaces of the mihrabs. Mention of God's names and phrases exalting the Prophet and the Imams had the largest share in the mihrab writings. For the first time in the Safavid and Qajar periods, the inclusion of couplets and poems with themes mentioning the Imams and describing the mosque was observed.Inscriptions remaining from the beginning of the Islamic era across Iran hold high esteem, preserving the beliefs and thoughts of the people. Inscriptions placed on the mihrabs (prayer niches) of mosques are among the most important elements of these structures, and studying their content reveals some of these beliefs. This research was conducted with the aim of examining the mihrab texts from the Abbasid period to the end of the Qajar era. The question raised is: "What texts and themes do the inscriptions contain, and what changes did they undergo during the period under study?" To identify the mihrab inscriptions, after identifying the country's Grand Mosques, 21 mihrabs were selected as the basis for analysis and comparison. The research method is descriptive-comparative, and data collection was carried out through library studies and field visits. The results indicate that the content of the mihrabs is a blend of Qur'anic verses, hadiths, dhikr (remembrance of God), supplications, creedal phrases, and poetry. Despite the long time span between the creation of the works, the change in ruling dynasties, and based on the samples of verses and narrations, the frequency of use of <em>Suras ĀliʿImrān, al-Isrā', Āyat al-Kursī, al-Jumuʻah,</em> and <em>al-Muʼminūn</em> was observed to be relatively similar, suggesting the importance of their themes among Muslims. After the Saffarid period, hadiths related to the importance of prayer and the mosque, the hadith of the Ten Promised Paradise, and the hadith of <em>Jābir</em> appeared on the surfaces of the mihrabs. Mention of God's names and phrases exalting the Prophet and the Imams had the largest share in the mihrab writings. For the first time in the Safavid and Qajar periods, the inclusion of couplets and poems with themes mentioning the Imams and describing the mosque was observed.https://jhic.ut.ac.ir/article_104750_a6a162137f6210daa5bb0f380c8b7145.pdfUniversity of Tehran, Faculty of Theology and Islamic StudiesIranian Journal for the History of Islamic Civilization2228-790658120251116The Duality of Authoritarianism and Reformism in Sultan Abdülaziz and its Impact on the Tanzimat EraThe Duality of Authoritarianism and Reformism in Sultan Abdülaziz and its Impact on the Tanzimat Era24727010475110.22059/jhic.2025.395274.654581FAMahdiEbadiDepartment of History and Civilization of Islamic nations, Payame Noor University, Tehran, IranJournal Article20250519Rereading the process of the collapse of the Ottoman state necessitates attention to the various developments of the late Ottoman period. Examining the policies of the Ottoman sultans of this era is of great importance. In a situation where the center of power had shifted from the Bab Humayoun (Imperial Gate/ Palace) to the Bab Ali (Sublime Porte/ Government) since the beginning of the Tanzimat period, the sultans of this era harbored the idea of restoring the absolute power of the Ottomans despite adapting to the new circumstances. Sultan Abdülaziz (r. 1277-1293 AH/1861-1876 CE), after ascending to the throne, actively sought to revive the authority of the Bab Humayoun. Therefore, this article seeks to investigate: "What impact did the dual mindset and approaches of this Ottoman Sultan have on the developments of the Tanzimat era?" A review of Abdülaziz's actions and measures during his reign, relying on the method of historical character analysis, shows that to achieve the revival of Sultanic authority, Abdülaziz tried to portray himself as the main proponent of the Tanzimat and reforms. While pretending to be committed to reformist modernization, he focused his efforts on weakening the Bab Ali. Abdülaziz attempted to lead the modernization within the state and society by preventing the rise of the successors of Ali Pasha to the position of Grand Vizier and sidelining figures like Midḥat Pasha. This was an endeavor in which he did not achieve much success. Consequently, instead of reforming affairs, not only did the Ottoman state's internal and external problems not decrease, but the exacerbation of the annual budget deficit revealed public dissatisfaction with him. Accordingly, in addition to reformist and modernizing groups, the traditional segments of Ottoman society also opposed the policies of this Ottoman Sultan. As a result of the continuation of the precarious situation and the political deadlock that arose, Abdülaziz was deposed from the throne by the efforts of Ottoman political figures because he was unwilling to relinquish his absolute authority. Therefore, according to the findings of this research, the duality governing Abdülaziz's policy-making and his vacillation between absolute authoritarianism and reformist modernization led to the further weakening of the Ottoman state during this time.Rereading the process of the collapse of the Ottoman state necessitates attention to the various developments of the late Ottoman period. Examining the policies of the Ottoman sultans of this era is of great importance. In a situation where the center of power had shifted from the Bab Humayoun (Imperial Gate/ Palace) to the Bab Ali (Sublime Porte/ Government) since the beginning of the Tanzimat period, the sultans of this era harbored the idea of restoring the absolute power of the Ottomans despite adapting to the new circumstances. Sultan Abdülaziz (r. 1277-1293 AH/1861-1876 CE), after ascending to the throne, actively sought to revive the authority of the Bab Humayoun. Therefore, this article seeks to investigate: "What impact did the dual mindset and approaches of this Ottoman Sultan have on the developments of the Tanzimat era?" A review of Abdülaziz's actions and measures during his reign, relying on the method of historical character analysis, shows that to achieve the revival of Sultanic authority, Abdülaziz tried to portray himself as the main proponent of the Tanzimat and reforms. While pretending to be committed to reformist modernization, he focused his efforts on weakening the Bab Ali. Abdülaziz attempted to lead the modernization within the state and society by preventing the rise of the successors of Ali Pasha to the position of Grand Vizier and sidelining figures like Midḥat Pasha. This was an endeavor in which he did not achieve much success. Consequently, instead of reforming affairs, not only did the Ottoman state's internal and external problems not decrease, but the exacerbation of the annual budget deficit revealed public dissatisfaction with him. Accordingly, in addition to reformist and modernizing groups, the traditional segments of Ottoman society also opposed the policies of this Ottoman Sultan. As a result of the continuation of the precarious situation and the political deadlock that arose, Abdülaziz was deposed from the throne by the efforts of Ottoman political figures because he was unwilling to relinquish his absolute authority. Therefore, according to the findings of this research, the duality governing Abdülaziz's policy-making and his vacillation between absolute authoritarianism and reformist modernization led to the further weakening of the Ottoman state during this time.https://jhic.ut.ac.ir/article_104751_3b1fed21404a3452128fdf8a083e8101.pdfUniversity of Tehran, Faculty of Theology and Islamic StudiesIranian Journal for the History of Islamic Civilization2228-790658120251116Critical Rationality Based on the Viewpoint of Shaykh Hadi NajmabadiCritical Rationality Based on the Viewpoint of Shaykh Hadi Najmabadi27130010475210.22059/jhic.2025.395007.654579FASeyed HoseinMirPhD Student in Business Management, Faculty of Political Science, Central Tehran Branch, Islamic Azad University, Tehran, IranAliakbarAminiAssistant Professor at the Department of Political Thoughts, Faculty of Political Science of, Tehran, Central Tehran Branch, Islamic Azad University, IranAbdolhoseinAllahkaramAssistant Professor at the Department of Political Thoughts, Faculty of Political Science of, Tehran, Central Tehran Branch, Islamic Azad University, IranFatemehsadatMirInstructor at Department of Organizational Behavior and Human Resource, Faculty of Management and Accounting Allameh Tabataba`i University, Tehran, Iran0000-0002-7040-2967Journal Article20250511Rationality, as a key concept in the history of human civilization and humanities, holds a fundamental place in both modern Western theories and the discourse of religious reformism in Iran. The present research attempts to conduct a historical investigation into the concept of critical rationality, focusing on the views of Shaykh Hadi Najmabadi, a modernist thinker of the Qajar period. This article, using an analytical-interpretive approach and employing documentary methods and content analysis, seeks to explore and re-read rationality within Shaykh Hadi’s intellectual system. The research findings indicate that rationality, in Shaykh Hadi's view, is not merely instrumental or subservient to power; rather, it possesses a critical, ethical, and libertarian dimension that can be placed within the framework of a dialogue between Islamic tradition and contemporary political science theories. In this research, data analysis led to the extraction of 64 initial codes, 9 secondary concepts, and 3 organizing categories. Accordingly, the three main dimensions of critical rationality in the viewpoint of Shaykh Hadi Najmabadi are: Reason as an independent source of knowledge, Critique of Power (Political/Religious) relying on Reason, and Critical Rationality as a force for social reform.
This analysis shows that indigenous ideas, when critically re-read, have the capacity to expand theories of political scienceRationality, as a key concept in the history of human civilization and humanities, holds a fundamental place in both modern Western theories and the discourse of religious reformism in Iran. The present research attempts to conduct a historical investigation into the concept of critical rationality, focusing on the views of Shaykh Hadi Najmabadi, a modernist thinker of the Qajar period. This article, using an analytical-interpretive approach and employing documentary methods and content analysis, seeks to explore and re-read rationality within Shaykh Hadi’s intellectual system. The research findings indicate that rationality, in Shaykh Hadi's view, is not merely instrumental or subservient to power; rather, it possesses a critical, ethical, and libertarian dimension that can be placed within the framework of a dialogue between Islamic tradition and contemporary political science theories. In this research, data analysis led to the extraction of 64 initial codes, 9 secondary concepts, and 3 organizing categories. Accordingly, the three main dimensions of critical rationality in the viewpoint of Shaykh Hadi Najmabadi are: Reason as an independent source of knowledge, Critique of Power (Political/Religious) relying on Reason, and Critical Rationality as a force for social reform.
This analysis shows that indigenous ideas, when critically re-read, have the capacity to expand theories of political sciencehttps://jhic.ut.ac.ir/article_104752_a067698121b493ab41c04b1dc859df1d.pdfUniversity of Tehran, Faculty of Theology and Islamic StudiesIranian Journal for the History of Islamic Civilization2228-790658120251116The Pirghazi Mausoleum Complex of the Historical City of Dehdasht: From Tomb to Khaneqah, an Analysis of its Architectural Structure and Khaneqah FunctionThe Pirghazi Mausoleum Complex of the Historical City of Dehdasht: From Tomb to Khaneqah, an Analysis of its Architectural Structure and Khaneqah Function30133210475610.22059/jhic.2025.392101.654565FAZabihallahMasoudiniaPhD graduate Department, Faculty of Conservation and Restoration, Art University of Esfahan. Esfahan, IranAhmadSalehi KakhkiAssistant Professor, Department of Archaeology. Faculty of Conservation and Restoration.Art University of Esfahan .Esfahan, IranJournal Article20250503The Historical City of Dehdasht is considered one of the most important historical cities in Southwestern Iran. The presence of multiple mausoleums both inside and outside the city's defensive wall indicates the central role of religion in the formation and expansion of this city. One of the most prominent of these mausoleums is the Pirghazi Mausoleum Complex, located in the "Rabad" area, outside the city's defensive wall. Despite the lack of written sources and the absence of targeted archaeological studies, the significance of this complex, as one of the few remaining mausoleums in Southwestern Iran, remains unknown. This research aims to examine the architectural structure, features, and functions of this complex within the context of the historical city of Dehdasht, using a descriptive-analytical method based on field observations and library studies. The main research questions are: To what period or periods does the Pirghazi Mausoleum Complex belong? What role and function did this complex play in the historical city of Dehdasht?
Despite widespread damage, the complex's complex and diverse architecture is still discernible. The naming of the building and the common titles used by local residents, along with the presence of varied architectural spaces; demonstrate the complex's religious-cultural status and its supra-regional influence. Based on architectural studies, a comparison of its <em>Muḍarras</em> (stepped) dome with similar examples, and archaeological findings, the complex dates back at least to the 5th and 6th centuries AH. After the formation of its initial core, sections were added or renovated in later centuries. It appears that the Pirghazi Complex initially served as a gathering place for the followers of the Isḥāqīyah tariqa (Sufi order), and after the death of its Shaykh, it became known as "Pirghazi" and was transformed into a Khaneqah (Sufi lodge) with religious, educational, missionary, and welfare functions.The Historical City of Dehdasht is considered one of the most important historical cities in Southwestern Iran. The presence of multiple mausoleums both inside and outside the city's defensive wall indicates the central role of religion in the formation and expansion of this city. One of the most prominent of these mausoleums is the Pirghazi Mausoleum Complex, located in the "Rabad" area, outside the city's defensive wall. Despite the lack of written sources and the absence of targeted archaeological studies, the significance of this complex, as one of the few remaining mausoleums in Southwestern Iran, remains unknown. This research aims to examine the architectural structure, features, and functions of this complex within the context of the historical city of Dehdasht, using a descriptive-analytical method based on field observations and library studies. The main research questions are: To what period or periods does the Pirghazi Mausoleum Complex belong? What role and function did this complex play in the historical city of Dehdasht?
Despite widespread damage, the complex's complex and diverse architecture is still discernible. The naming of the building and the common titles used by local residents, along with the presence of varied architectural spaces; demonstrate the complex's religious-cultural status and its supra-regional influence. Based on architectural studies, a comparison of its <em>Muḍarras</em> (stepped) dome with similar examples, and archaeological findings, the complex dates back at least to the 5th and 6th centuries AH. After the formation of its initial core, sections were added or renovated in later centuries. It appears that the Pirghazi Complex initially served as a gathering place for the followers of the Isḥāqīyah tariqa (Sufi order), and after the death of its Shaykh, it became known as "Pirghazi" and was transformed into a Khaneqah (Sufi lodge) with religious, educational, missionary, and welfare functions.https://jhic.ut.ac.ir/article_104756_a717cdc2de2b4e651225f34ed53d6551.pdf