the dynasty

Since many of Hafez's poems reflect the conditions of his time and the events of his life, understanding the history of Hafez's era and awareness of his relationships with powerful figures is crucial for comprehending his poetry. Essentially, grasping a significant portion of Hafez's verses depends on knowledge of the circumstances of his time and the events of his life. Neglecting the historical context of Hafez's poetry can lead to misunderstandings of the meanings of his verses and the concepts and interpretations within them, as well as disrupt the logical connections between the verses. A famous ghazal by Hafez that begins with "Taleh agar madad dahad…" is a prominent example where ignoring this context results in a complete breakdown of the connection between its verses, inevitably leading to a suspension of the hidden meanings and interpretations within it and, consequently, misinterpretation. In this study, using content analysis and a descriptive-analytical approach, we will identify the subtle references in the poem and represent the logical connections between its verses by matching the ghazal with its historical context. In light of the attention to the implications of the elements within the mentioned ghazal, one can speculate about the approximate date of its composition.

One of the goals of compiling historical Shahnamehs in the Ottoman era was to legitimize the Ottoman family and record a favorable image of their rule. The epic-historical poem "The History of Sultan Suleiman" is the first work of SeyyedLuqmanOrmavi, the third Shahnameh of the Ottoman court. In this article, using Van Dijk's critical discourse analysis method, Luqman's attempt to create a glorified image of Sultan Suleiman and the Ottoman family and legitimize them in Sultan Suleiman's history has been investigated, rather than the role of the Shahnameh. The role of the writers of Shahnameh in establishing the Ottoman government should be better revealed. According to the results of this study, Luqman used very positive attributes, nicknames and similes in describing friends (Ottoman kings, Sultan Suleiman, his soldiers and generals) and repeatedly described their conquests and battles in an exaggerated way. On the other hand, the aliens, that is, the enemies of the Ottomans, have been described with very reprehensible traits, and even the bravery and resistance of the enemy has been attributed to their cunning. The poet, above all, has used the religious discourse in the direction of legitimizing ottoman friends and has shown all the battles of Suleiman and his troops in the path of truth, with the aim of consolidating and spreading Islam and destroying the infidels. On the other hand, Ottoman enemies are described with anti-religious attributes (such as infidels and Satan), and their defeat is the result of enmity with God. Luqman has also used the discourse of the Shahnameh in creating his desired image. In general, the poet has used a variety of linguistic and rhetorical tools to paint the desired image of his admirers and give legitimacy to the Ottoman kings.

This article studies the roots of the dispute between the Sām dynasty and the central Kayanian government in Balkh (the old mythical reign of Persia). Although in Shahnameh, the Sām dynasty is presented as hostile to the Zoroastrian beliefs, and their opposition to Gushtāsp’s rule appears to be due to religious motives, the existence of political unrest in the Sistān region suggests that the conflict between the Sām family and the house of Gushtāsp is rooted in political issues, and the religious conflict is also a part of this political conflict. This means that if the demand for political independence and power had not been raised in the emirate of Sistān, religious differences could not have caused the marshaling of the two dynasties, whose conflict is reflected in significant parts of the national epic, especially in the story of Rostam and Esfandiyar.

Herat is one of the major cities in the eastern part of Greater Iran and northwestern Afghanistan. Like other cities of Khorasan, Herat was destroyed after the Mongol attack. The destruction and stagnation caused by the invasion of the Mongols had a short period and a process of reconstruction has begun after fifteen years. Studying the development process of Herat on that period, helps to clarify the urban transformations that occurred during the 13th to 16th centuries. It should also be said that the results of this research will be effective for understanding urban development models in the Timurid period and after. The main purpose of this article is to study the development process of Herat city during the Kartid and Timurid periods. The fundamental question of this research is what effect has the origin of the above governments had on the development trends in Herat city?

The method used in this research is analytical-historical. The method of collecting information has been done in two stages: first stage; Studying historical sources, archaeological reports and research projects that have been published in relation to the general contents of the subject. The second stage: documenting the developments of Herat city during the period of Kurt dynasty and Timurid which was done based on the impressions of library and field studies. At the end, the analysis and arrangement of the research findings in order to achieve the trend of the development of Herat city, which has been presented in the desired time frame.

The main city of Herat, which we know today as Old Herat, was located in the middle of the Enjil Block, between the north of the Hari River and the south of the Enjil canal, and just south of the Kohan-Diz of Herat. This area had a quadrangular defensive wall that dates back to the Timurid or possibly the Mongol era. With the destruction of the city of Herat due to the Mongol invasion (1221 A.D), the city of Herat has been uninhabited for fifteen years. Finally, with the decree of Ogedei Khan, the process of rebuilding the city started in 1236 A.D and these reconstructions have been focused mainly on the restoration of irrigation canals in the outskirts of the city (Heravi, 2006: 158). With the beginning of the rule of Malik Shams al-din Kurt, the founder of the Kurt dynasty, the square defensive wall of the city was restored and the people of Herat started building inside the city. At the same time, there was construction outside the defensive wall (Ibid: 217). During the reign of Malik Fakhr al-din, the wall of Herat was rebuilt and strengthened, and he also built several buildings inside the city (Ibid: 463). The construction of gardens in the northern suburbs of Herat became popular during the reign of Malik Ghiyas al-din, as several royal gardens were built in the northern suburbs of Herat at this time (Allen, 1983: 94). At the end of the Kurt dynasty and during the rule of Malik Mu'ez al-din Hussein, the outer defensive wall of Herat was built. This wall covers the entire old city and the surrounding countryside. Withthe capture of the city in the 14th century by Timur, much damage was caused to the city of Herat, including the destruction of the outer defensive wall (Zamchi Esfazari, 1960: 81).During the reign of Shahrokh, Herat was chosen as the capital of the Timurid state. At this time, by order of Shahrokh, Herat's defensive wall was restored and two intersecting bazaars were built in the center of the city, as well as Shahrokh's Madrasa complex and Khaniqah in the north of the city (Hafiz-i Abru, 1970: 10). The most important construction activity in the period of Shahrokh was focused on the construction in the northern outskirts of the city. As was constructed and restored several buildings, between the northern wall and Joy-i Enjil, along the path of Khiaban-i Herat, like Gouharshad and the Firouzshah complexes, and several gardens. In addition to that, several buildings and gardens were built in the lands between the Juy-i Enjil and Juy-i No, which have been indicative of the development of the city's suburbs towards the northern mountains of Herat (Allen, 1983: 46-49). During the reign of Sultan Hossein Bayqara, the last powerful ruler of the Timurid dynasty, most of the construction was concentrated in the northern suburbs of Herat. During this time, a large number of religious and non-religious complexes and buildings were built and restored along Khiaban-i Herat, between Malik Gate and Joy-i No (Khowandmir, 1993: 194-198). Apart from these buildings, as in the previous periods, a series of gardens were built and restored between the lands of Juy-i No and Juy-i Enjil. Among these gardens, the Jahanara garden is considered the most important royal garden of Hossein Bayqara. The digging of the Juy-i Sultani, which was carried out at the end of Abu Saeed's period at the bottom of Gazurgah mountain and parallel to Juy-i Nu and Juy-i Enjil, caused the extent of the northern suburbs of Herat to extend to the foot of Gazurgah, Zanjirgah, and Mukhtar mountains until the end of Hossein Bayqara's period. The construction of this canal paved the way for the construction of numerous gardens and tombs in this part of the northern suburbs of Herat (Golombek & Wilber, 1995: 58-59).

The city of Herat can be considered the highest level of urban development during the rule of the nomadic population that entered Iranian lands after the Mongol invasion. The urban developments that have occurred in this city can be considered a combination of the Timurids' urban planning in their two former capitals, Samarkand and Kash. Like the inner city of Kash, Shahrokh also built two intersecting bazaars with a Chaharsu in the center of the city in Herat. The construction of the square-shaped defensive wall of the city cannot be attributed to the Timurid period, but the lack of change in its dimensions indicates the closeness of its shape to the Timurid urban development. Like the Samarkand, the importance of construction on the outskirts of the city has increased gradually in Herat as well. After the period of Shahrokh, almost no other new buildings were built inside the walls of Herat city. The Timurids of Herat, like Timur and the rulers of Kurt, used the northern outskirts of the city as a suitable place to build settlements and future developments. In this direction, the construction of various gardens and buildings continued in the northern suburbs of Herat until the end of the Timurid government of Iran, until there was no place left for new constructions in this area of the city. In this way, the city of Herat, which was limited to the old Herat area with a square defensive wall at the beginning of the Timurid period, expanded based on the development of water resources (construction of water channels) as much as possible towards the northern suburbs. At the end of the Timurid period, unlike the Kurt period, no outer defensive wall was built to determine the extent of the city, and only the natural barrier defined by the mountains in the north of Herat determined the final extent of this development. These constructions are all indicative of the nomadic tendencies of the Timurids and their related nobles who, like the Mongols, despised life inside the city walls and wanted it to be as close as possible to live in nature.

In the 10th century, with the advent of Safavid Dynasty, a fundamental reform was made in Iranian society and, consequently, in all its thought and art domains. In this era, a style with vivid difference from the previous ones was born and the Persian poetry was reformed either in terms of form or meaning. Creation of new themes limited to one verse was one of the topics that had the most importance in the poet of this style and was replaced by all poetry topics. Through investigating the sonnets of four of the most eminent poets of this style the following results were obtained regarding theme: new themes and beautiful literary language have tight and direct relationship with each other and the poets depict such colorful theme using beautiful words and expressions. Features like attempts to find new themes, difficulty in understanding the theme for the audience, making wonder and joy for the poet and audience and freshness are the most fundamental components of ne themes. In addition, such themes are found through thought and silence and the principal source of their discovery are the environmental elements around the poet.
 

The emergence of Indian style with its different paradigm moved Persian poetry moved into a different route, which was incomparable with previous eras (Ismaili and Hasanpooralashti, 2014, 44-21). The most important concern for poets in this school is creating untapped concepts within a line as well as generating delight for its readership. In fact, in the poetry of this period, the concept has the highest significance and replaces poetical subjects to the extent that in the views of some scholars, Indian style is the poetry of the concept rather than the subject (Shamsia, 1995, 298).
To create fresh concepts, poets engaged in this style recourse to anywhere and anything to achieve their objectives. Even though the poets paid special attention to these terms and meanings, in their works, there were not any coherent and clear words concerning the quiddity of these terms. Also, views about their poetry are various and even antithetical. The lack of clarity and coherence generates questions for critics, audiences, and readers of Indian style poetry. Therefore, the authors of this paper are to address what are the characteristics and nature of the poems of the poets in question and find a possible answer.

This study is text-oriented and capitalizes on a descriptive-analytical approach along with the library-documentary method. As evident in the title of this study, though perusing the sonnet divans of four Indian style poets: Saeb Tabrizi, Kalim Kashani, Orfi Shirazi, and Taleb Amoli, the current article strives to find the quiddity and essence of Indian style concepts and synonyms from the standpoints of the poets.

Undoubtedly, paying attention to concepts and inventing them is the key concern of poets in the Indian style.  Few are poetical divans whose creators to be free from finding new concepts and meanings. This attention has been to the degree that it penetrated to their poetry and has been the subject of the (poetical) discourse, and this means that “poets in this period employed many poetical and rhetorical terms in their poetry, and spoke about it. They also evaluated their poetry, whether it qualifies or not (Hasanpooralashti a, 2005, 70). Concepts and synonyms include the meaning of the alien, colorful meaning, conspicuous meaning, delicate meaning, complicated meaning, circular meaning, elevated thought, fresh thought, new discourse, etc. which were frequently applied in the divans of this era. In continuance, explanations concerning the quiddity of concept and its synonyms will be mentioned.
3.1. Features of new concepts
One cannot easily achieve new concepts and a delicate meaning.
Also, articulating this meaning is difficult, and its understanding demands attention and cogitation.
This colorful meaning generate delight for the poet and wonder and joy for his readership
Undoubtedly the principal feature of the new concept and alien meaning in the Indian style is its freshness and uniqueness. In other words, the concept is new and the meaning exotic so long as they have not been utilized in their current fashion in the past, and they are unique to the poet or the result from the metamorphosis of the subjects which formerly were used.
3.2. Techniques of Creating Concepts
The poets operating in this style have referred to some techniques for creating the new concepts, and alien meanings, prominent among them are cogitation and silence.
3.3. The Wellsprings of New Concept Discovery
Due to changes that happened in the area of poetical subjects in this era, as well as the emphasis was placed om untapped concepts and exotic meanings, it is natural that the sources of the poets had altered too.
The Indian style poet treads a different path. Since, in this period, orthodox topics are toppled, the poets did not cull their themes from books and their predecessors. Instead, they got their inspiration from their surroundings. Hence, the poet permits himself to fish for new concepts from everywhere and everything. It has been their principal characters in this period. In this regard, all constituents of plain creation, their immediate Nature, the simple life of the mass could be the source of fresh concepts for them, and this phenomenon forms through forging abstract relations and imaginative bonds with inner thoughts.

In the 10th century, with the rise of the Safavid dynasty, there was a dramatic evolution in Iranian society. Persian poetry, which has always been the most important and main media in this land, thus in turn led to the emergence of a specific style in Persian literature. This style became known as the Indian style. The poets of this style were different in their style from those ones following Khorasani style poets who imitated the nature and its elements. They were also different from the mystic poets of the Iraqi style whose vision was entirely inner and universal. The newly emerged style paid attention to both the outside world and its embedded elements, and the inner world and their mental and psychological conditions. In this regard, they touched on a combination of the inside and the outside worlds. Notably, all could occur in only one poetic verse. Therefore, paying attention to themes became the most important mental concerns of poets of this style. In few anthologies, it is possible to know that its owner is free from the idea of finding new themes and new meanings.
This attention is so tangible that its themes and synonyms are clearly related to their poetry as well. According to the poets in this style, it can be argued that the themes and synonyms are a network of connections among the words of a verse, achieved by great effort and discovery of verbal and spiritual proportions which make them difficult to understand.
Moreover, the themes and synonyms must express a speech in a virgin and deep-thinking manner and precisely must reflect all elements of existence, ordinary life and nature components and thus create happiness for the poet and his audience.

Dowalrānī Xezerkhān tells the love story of Xezer (xażer) Khān, Ala-edin khalji’s son, and the princess of Gogojrāt named Dīveldī. This Masnavi written in the poet’s late life comprises two parts. The first part was written at the request of Xezer Khaan in 715/1315 and the second part, including 319 extra verses about murders of Khalji's prince and his brothers, was appended between 720 & 721/1320 & 1321. The poetic language of this historical tragedy is mature, simple, pleasant, and free from conventional conservatism. Multiple literary compositions, simple but skillful illustrations, Amr Khusraw’s special subject headings, and new styles on writing Dah-Nameh are the most outstanding particularities of Dowalrānī Kheżerkhān. None of Amr Khusraw’s historical Masnavis have as much special names as Dowalrānī Kheżerkhān, including good historical, cultural, political, geographical, and social information about the history of the rulers of India, especially Khalji dynasty, their methods of government, political relations, prince's choice, royal wedding, names of people, places, and positions, and also government officials. Dowalrānī Kheżerkhān is the only work of Amr Khusraw, which has a version belonging to the poet's lifetime. This manuscript under the number 178 is preserved in Arg Library of the Republic of Afghanistan. Another feature of the book is illumination of the new aspects of Amr Khusraw’s life and thoughts, as well as mentioning of his son’s name, Ein-ud-dīn Mobārak, and the poet's story of desertion from Mongols.

Based on Foucault’s viewpoint, Power dominates all mechanisms of social exchange and it is linked to truth. Power in every society or period produces certain discourses as truth. According to Foucault's holistic plan for power, it is power that monitors, tames, normalizes, and identifies the human.The process of power, including discourse power, Bio power, and disciplinary discourse (Genealogy), monitors the least detailed subject’s behavior. Also, there are discourses in the time and place that create conflict atmosphere and semantic disputes (Archeology). Meanwhile, this study duo to the infrastructures, signifiers, and discursive functions, especially power discourse analyzes and compares the two texts to understand how power discourse and its proportions produce and the role of man. The research method is descriptive and comparative which are indicating that in the story of Goshtasp the dominant discourses are religious-political identities, political identities, and Iranian king identity. On the other hand, in the Nibelungen Song there are religious - political identity, political identities, German king identities and class identity. In conclusion, the religious - political identity discourse with two signifiers (holy and magic), have found a dominance and influence on the others discourse identity. Goshtasp and Kriemhilde are not normalized by power, but they are the powerful and knowledgeable characters, and combine the ideas of other characters with their own. Esfandiari and Siegfried were not normalized by power relation, but they adjust to the prevailing relations later.

According to historical books, "’Āl Sahl" was an original Iranian family who played a prominent role in the first Abbasid government after the Barmakids. Fadl ibn Sahl, known as Dhu al-Ri'āsatayn (The man of two chairmanships), Hasan ibn Sahl, his brother and wazir of al-Ma'mun), and Ibrahim bin Hasan, hajib (chamberlain) of al-Mutawakkil, were the most distinguished characters of this family. Al-Buhturi (d. 284 H.) despite of his Arab origin, praised this family, after familiarity with them, in several of his odes and confessed their merits, and of course received their generous gifts. Al-Buhturi mixed ’Āl Sahl praises with the names of Sassanid kings, which manifests the desire of this Arab poet to Iranian civilization and culture. The method of this research is comparative one relied on imageologic approach from French school. We can conclude that al-Buhturi, due to his abundant interests in ’Āl Sahl, reflects also in his poems numerous dimensions of the Iranian civilization and culture. He manifested clearly through 'Arab I' the transcendental characteristics of the human beings in the portrait of 'Iranian the other'.

Shah shoja’ (733-786 AH) is the most prominent king of the Muzaffar dynasty and one of the greatest kings of the eighth century in Iran. He was interested in poetry, literature, and the training of scholars and poets, and had gathered many of them at his court. He is the main audience of Hafez"s poems. In this article, we intend to discuss the role and influence of Shah shoja’ on Hafez"s poems. For this purpose, while introducing Shah shoja’ and expressing his role in the scientific and literary process of the eighth century, we presented two newly found sonnets from him and these two sonnets in terms of style with two sonnets from Hafez who welcomed these two sonnets of the Shah Brave is composed, we compared.

The present study is a theoretical study in the form of library research. The area and community studied are books on eighth-century history, literature, and poetry, as well as manuscripts that include poems by Shah shoja’.

Remained Arabic and Persian poems and also letters from Shah shoja’ demonstrate his cognition of eminent poets such as Sa’adi and Ferdowsi. He also annexed some poems from these poets. Furthermore, Shah shoja’ was proficient in poet criticism.

Shah Shoja "as a cultured audience and people of taste and literature, in addition to understanding the poems of Hafez and other poets, has not been ineffective in their formation and type of poetry; In such a way that Hafiz has composed two lyric poems in response to his lyric poems, Informed Salman Savoji has changed his ode due to criticism of Shah Shoja’ and Ezz al-Din Motahar has guaranteed five verses of the verses of the brave king in his ode.

At the beginning of the tenth century AH by establishment of the safavid dynasty the evolution of architecture and urbanisation in most cities of Iran was appeared and new style of urbanism and Architecture expanded in famous cities like Qazvin and Isfahan which were known as the capital. Moreover, a smaller city such as Kerman changed in Architecture and urbanisation. In Afshar, Zandieh and Qajarieh dynasty, the capital had frequent change and Western urbanization and architecture expanded herein which later influenced the native architecture and as a result, different buildings appeared. Because of its political position and importance, Kerman not only used architectural patterns from the ruling dynasty, but also received influence from special sample and climate condition in the process of shaping the city. The process of reconstruction and expansion of Kerman in safavid period was designed in coordination of the location of city, the methodical and systematic pattern. This was applied by the subsequent dynasty especially Qajar. Various, complicated and relatable factors shaped the structure of architecture and the city iself. The study of possible changes in Kerman structure during the Safavid period can illustrate the differences made in historical system of this city.The research questions that we will answer in this article are as follows:Firstly, what were the Spatial-physical characteristics of Kerman in Safavid period and what was the reason of shape changing in Safavid period in the aforementioned city.Secondly, whether Kerman is designed according to the Esfahan’s patterns of urbanization. It is hypothesized that the structure rules of kerman was based on spatial-physical characteristics of Ganjali Khan and according to this statement the city had changed flourishing and expanding in proportion to the commercial-economic spaces. The structure of Kerman is a bit affected by Isfahan urbanization, but the difference is that the development of Kerman is based on its special condition and communication position.

This study is descriptive, historical and analytic by using library research and studying the available written documents. Through these elements, the structure of the myth will be explained according to the local resource and adapting it to the current condition of city and archaeological data.

In Safavid period, Kerman had four important Spatial-physical characteristics including: 1- Kohandezh (Citadel)  2- Shahr i- no (new city) 3- Masjed Jame no (new Jame Mosque) and 4- districts of the city.In this period, part of some districs had changed. Even though from Safavid period until Shah Abbas I era, there exist few information about the architecture and mentality of Kerman and the developments of this city, but from Shah Abbas era,  this situation changed and different resources pointed out to this city regularly. According to these resources, we can study the changes and later present a general view.The available evidence shows that main expansions and changes in the structure of Kerman in Safavidperiod appeared in Shah Abbas I and Shah Abbas II; however, during Shah Safi and Shah Soleyman these expansions can be traced very rarely.In this period, one can trace the relation between three elements of mosque, citadel and square and their communicative element which is Bazar in different ways from previous periods.In kerman during Safavid period, major changes appeared in the structure of the city, these changes can be examined in several dimensions. First, changes in the structure of city constructing square and its surrounding buildings which were mad by rulers and political faces, and second, the changes made by the general public, such as the construction of districs in the north and south of the city. These changes took place significantly and on a large scale, which caused a new face of Kerman to be appeared in this period. The selection of this part of the city as part of the urban renewal and revitalization by Ganjali Khan had several important reasons. Firstly, due to population movement during the Muzaffarid period, with the construction of the Mosque Jame in the east and the Pamenar Mosque in the north-east, people wanted to go again to the tomb of Turan Shah, which was a holy place and also due to its proximity to Malek Mosque (which may have been the Kerman Grand Mosque before the construction of the Mozaffari Jame Mosque). Secondly, the renovation of places and  districts near Ganjali Khan square has been one of the priorities of urban reconstruction and expansion. The reconstructions of the central south part of the city ( districts around Malek Mosque) have been formed after the square and the buildings around it. This population transfer and revitalization of districts were part of the ambitious and long-term changes that were predictable due to the concentration of facilities and they justified the expansion of the city to the west at this time.The districts of Kerman were divided according to the tribal conflicts in the Safavid period (Mashizi, 1991, p. 389). That is, the east side of the Bazar belongs to one group and the west side of the Bazar to the other groups. This Bazar was known as Khajeh Bazar and led from the east to Tal Shahr quarter and from the west to Pai Katang and Qutbabad quarters, which then reached Ganjali Khan square. It then led south to the Malek Mosque, with the Nemati groups on the west and the Heydari groups on the east. The quarters that before the Safavid period actually formed the ossification of the city of Kerman were Shah Adel quarter in the south of the city, "Masjed-e-Molk" quarter Next to Shah Adel quarter, "Pikecting" quarter in the north of Ganjali Khan complex, "Bazar Qala" quarter in the south of the city "Qutbabad" quarter in the northeast of Ganjali Khan complex, "Mardakan" quarter in the north of the city and near "Gabri" gate, "Khawajajeh" quarter in the north of the city "Zoroastrian" " quarter in the north of the city and outside the city wall and "Kuliha" quarter (in the Kermani dialect of gipsies) in the northwest of Ganjali-Khan complex. During the Safavid period, quarters around the city center created by Ganjali Khan underwent significant changes and transformations. Three quarters in the northern part of Ganjali Khan complex were rebuilt. Sar-e-Tal or Sar-e-Pol quarter in the north-east of the complex (north of Optional Bazaar) and gipsies quarter in north. In Ganjali Khan endowment letter, the location of this quarter is mentioned near Ganjali Khan Caravanserai in the east of the square and it is called "the new quarters of Kerman" (Bastani parizi, 1991 ,p.  128).

During the Safavid period, the city experienced various changes that had a great impact on the growth of the city in this period and later periods. Following the example of Ganjali Khan in insisting on the implementation of his great plan, which he called "New City", lots of changes took place in the design and construction of Kerman, which were also used by the later rulers of the Safavid period in that city. In fact, in this period, the urban communication structure which was previously more north-south changed to west-east, the density of reconstruction of quarters around Ganjali Khan complex and especially "North Shahr-e- no" were more significant.About forty years later, this construction density was formed in the southern part of the complex, close to the southern communication road to the Ganjali Khan complex and also close to the government citadel. The construction of the East-West Bazar which took place during the reign of Shah Abbas I and during the reign of Ganjali Khan, was a sign of very extensive and long-term changes in the creation of a new city initiated firstly by the construction Ganjali Khan complex.

Ayn al-Qudat Hamadani, despite his short life, is one of the prominent thinkers of the mystic tradition of Iran and Islam. Most of the research about this famous mystic has been around historical issues related to his lifetime or his mystic and theological views. This is while Ayn al-Qudat Hamadani’s thoughts contain significant political dimensions that have been neglected so far. This study, adopting the framework of paradigmatic-implicative approach, intends to examine the way he dealt with the crises of his time and his interpretations of them. Accordingly, the study aims to investigate the most important political implications and intellectual potentials residing in Ayn al-Qudat Hamadani’s method of confronting the political and intellectual crises of his time. The results of this study show that Ayn al-Qudat Hamadani is a thinker who, while being immersed in mystic thought, has a precise and conscious analysis and explanation of political crises and circumstances of his time and has offered serious and vehement criticisms of them. The present article argues that Ayn al-Qudat Hamadani’s critical confrontation with the intellectual and political crises and challenges of his time entails obvious political implications in his thoughts. Accordingly, Ayn al-Qudat can be considered not only a prominent figure in the realm of mysticism but also a sagacious intellectual who is deeply concerned about issues in public and political spheres.

Narrative scrolls are an important part of the folklore fiction that have not been properly addressed so far. Sometimes inside the scroll there are even some antique points and narrations that are not mentioned in Shahnameh and the heroic poems influenced by Shahnameh. In order to comprehend the epic and heroic texts more accurately, familiarizing with these narrations is an effective method. Therefore, collecting, preserving, scientifically proofreading and publishing these scrolls are fundamental. To this aim, the authors of this article have proofread the content of one of the ancient scrolls. The mentioned scroll which is kept in the National Library with the following registry number, 35098/5, was written in 1208 AH in Tehran. The scroll is important from different angles, including some of its narrative points. In this paper, some of the features of the aforementioned scroll, especially its new fictional points have been examined.

Iran-China relations are not limited to political and economic affairs. The invasion of China by Genghis Khan in early 14th century and the rise of Yuan Dynasty changed the situation for China's non-indigenous ethnics. The ruling Mongols used these immigrants as their administrative agents in China. In fact, the Mongol rulers of China exploited these non-indigenous forces to prolong their political presence in this country. A large ethnic group that migrated (or was forced to migrate) to China during this era was the Persian speakers of Transoxiana, Khorasan, and other parts of Iran. These immigrants were appointed to different administrative and commercial positions by Mongol rulers of China and as a result, Persian language gradually introduced to the Chinese administrative and commercial literature. In other words, the spread of Persian language in China is due to the administrative system of the Yuan Dynasty on the one hand, and immigration of Persian speakers to China on the other. During this epoch, Persian became the common tongue between Muslim ethnicities and the religious language of a new ethnic group formed in China called Hui Hui. This new ethnic group was rooted in the community of the Persian speaker immigrants from Transoxiana and other parts of Iran who were settled in China and were absorbed in the Chinese society. The use of Persian in Chinese administrative system continued in the Ming Dynasty era. A new department was even established in the court of the King for translation of Persian texts to Chinese. Consequently,

Medical Sciences is considered as one of the most important characteristics of culture and civilization which passed many ups and downs in its lifetime. Afsharid and Zand dynasties ruled during one of the most critical periods of Iranian history. Repeating internal and international wars weakened all the governmental structures and the social life. However, during this time, the European progressed very fast in terms of scientific developments, including medicine and Iranian passed just the opposite way. Despite such a chaotic situation that influenced the scientific and cultural atmosphere of the country, we witness the presence of some medicine men, who are, in fact, the last generation of Iranian outstanding medicine men. These medicine men carried out many important services in medical area like educating numerous students. Inspired by Indian medicine, these doctors, who were trained in the school of great Iranian physicians, added to the richness of their former teachings. Recognition of diseases and attention to its treatment based on experimental principles and mental state and principles of proper nutrition in the treatment of patients, is one of the points of medical attention of this period. One of the points to consider in the medical life of this period was the widespread presence of European physicians and their competition with Iranian physicians in the field of politics and government. These competitions started from the Safavid era and continued during this period. The great proximity of Iranian physicians to the kings of this period showed their superiority over foreign rivals. 

Applying a descriptive-analytical method and by analyzing different texts, this study seeks to introduce Iranian and foreign medicine men and their comparison in terms of explaining the Iranian medical practice and medical condition in this period.   

Results of the research show that in spite of the decline of Islamic culture and civilization in medical area, we witness the presence of the last famous Iranian medicine men whose prominence went beyond the borders of Iran. Different ways of treating diseases, specially emphasizing on psychological issues and writing multiple medical books and their ability in comparison with European doctors who resided in Iran are the most important (Assef, 1969, p.139) Physicians of this period, such as Alavi Khan, were among the most famous physicians of their time and even after their time, and their fame spread to the borders of India Paying attention to the psychological aspects of patients and applying the correct principles of nutrition by them, especially the treatment of various diseases of Nader Shah Afshar and writing several books in the field of medicine and knowledge of herbal medicines and training of students all show the high position of this sage in medicine. Was. (lbid: p. 145).  The challenges and efforts of Iranian physicians compared to European physicians who came to Iran in the form of religious, political and commercial delegations during this period, show the relative superiority of Iranian physicians in diagnosing and treating diseases. European physicians who came to Iran through various East India companies and were recruited to the court in various ways for political influence, according to the data of this period, did not have a correct understanding of medicine and were treated only with the use of some new pain killers (Bazin,1961 P. 29, 75).  And their only purpose was to increase the commercial interests of these companies. Diseases such as cholera, plague, and malaria were more prevalent during the period in question. Due to the weaknesses of the political structure of the governments of the time and their inattention to the disease, the people had no choice but to flee and migrate from the place of the disease. During this period, especially the plague in Zandieh period, many people suffered casualty (Navai. 1997, p. 83). 

Numerous compilations of some Iranian medicine men in this period and their comparison in terms of treating diseases with European doctors present in Iran confirm the superiority of Iranians in diagnosing and treating different diseases. Presence of Iranian doctors in the Indian Court of the Gurkanis due to the wide presence of Europeans in that country is another point of this claim. Iranian physicians of this period had a special emphasis on the experimental and psychological issues of patients. Attention to psychological issues in the treatment of diseases and emphasis on maintaining the peace of mind of patients were among the issues of concern for physicians of this period. Attention to other medical issues, especially the careful study of patients 'symptoms and experimental activities in this field, including the observation of patients' urine, shows the importance of experimental topics in the treatment of diseases of this period. An combination of Indian and Iranian drugs indicates the convergence between Indian and Iranian medicine. At this time, we are also witnessing the presence of Western medical claimants in Iran. However, their medical science was in its infancy and they did not have a significant advantage over Iranian medical knowledge and sometimes they were surprised by the herbal medicines of this period in the rapid treatment of diseases. Despite this practice, their orientalist view and emphasis on the superiority of the West over the East, especially in the field of medicine, is very much seen among the works of Westerners at that time and scholars of the later period; Therefore, their resources should be used with caution.

One of the new methods of text analysis is critical discourse analysis. In this way, in order to derive the relations of power and ideology from the underlying layers of the text, in addition to paying attention to the phonetic, linguistic, and literary features of the text, factors outside the context, namely situational, cultural, and social contexts are also considered. The purpose of this study was to explore the verbal strategies proposed by Fairclough in Dorraye Nadere, to explain the role of these strategies or discourse patterns in shaping the specific style of the text, and to find the dominant discourse in the book based on the characteristics of critical discourse analysis. This study was conducted by using the content analysis method with an integrated method (both qualitative and quantitative ways). The statistical population of the present study was the full text of Dorraye Nadere book. The sampling method was randomly selected and the sample size was calculated based on Cochran’s formula. The findings of the study indicated that the text of Dorraye Nadere has discursive structures so that power relations can be achieved in the lower layers. An examination of the Dorraye Nadere from the point of view of vocabulary, grammar, and cohesion showed that the characteristics considered in Fairclough’s approach were within the framework of various formal values in this text. At the level of interpretation, the manifestations of temporal texture and the relationship between power and ideology were quite evident in the text ofDorraye Nadere.

Wus'at-i- Mashrab of the Safavid literature (Indian style) is a social, cultural and political thought. This idea was made by immigrant poets who were considered educated in society. The frequency and distribution of the term in poetic collections, historical sources and poetic and Sufi Tazkiras (treatises) prompted us to explain and analyze this term. The purpose of this article is to show its various dimensions and to explore the context of the idea's formation and development. On this basis, the poets of the Safavid era have built the popular idea into a unified system whose central idea is to ignore the distinctions and differences that have caused divisions in society. This article is categorized into seven sections by extracting definitions, characteristics, metaphors, and functions of its dimensions: non-sectarianism, opposition to religion, its relation with mysticism,Mashrab and love, seeking for pleasure, Mashrab as ethical form of life and ontological aspect of Mashrab.

This research aims to do a content review on the materials printed and published in “Kalamat-e Anjoman” about the history of Kashan. This study also assesses these materials using archival documents in order to confirm or refute the contents. This research used a descriptive/analytical method and the data were obtained from “Kalamat-e Anjoman” and archival documents. Findings show that Abdolrasol Madani’s, the book’s author, narrative of the social, economic, and political situation of Kashan during the Qajar era is close to the facts in the past; this is confirmed and corroborated by archival documents, hence his credible reports. This fact-checking study determines Abdolrasol Madani’s adopting a comprehensive view, paying heed to the lives of the underprivileged, even their daily habits such as smoking huka and opium, improper decorum, etc.

According to history resources, Juvayni Dynasty took their ancestors’ jobs and positions adequately. The dynasty included a series of prominent men who, for three to four generations, worked as well-known figures for bureaucrat organizations and did their responsibilities without concerns for governors’ who were mainly non- Iranian.
Juvayni dynasty are a true sample of the particularly bureaucrat social class of Iran who, as this article explains, have left a good lasting reputation of themselves in the history of Iran. Conducting a research about a dynasty who had a significant role in the Iranian bureaucratic life even in the most critical days of the society is of great significance. Also, the dynasty’s way of continuous sustainability and endurance against the dictatorship of ignorant people and destroyers such as Mongols is a remarkable point which this article deals with.

At the beginning of reign of Shah Abbas I In the late tenth century AH when Isfahan was chosen as the capital of Iran, the historic gardens appeared in the up-country areas adjacent to this city. Abbas Abad historic garden is one of these gardens. It could be argued that these gardens had been created for the purpose of providing a summer recreation place and temporary residence for the King and his companions on journeys from Isfahan to destinations such as the north of the country. The present study has been carried out on the basis of sources such as historical and pictorial written documents, books, manuscripts as well as field studies. From among the basic sources used by the authors, one might refer to Kleiss’s field studies and the travel account written by Don García de Silva Figueroa. This paper aimed at studying the garden bed in order to enhance our understanding of this work. Accordingly, the results of the study have added substantially to our understanding of Abbas Abad historic garden. According to the current findings, the structure of the garden bed has specified a village consisting of garden, farms, mines, cemetery and castle. The castle had been served as the primary residence for the residents of Abbas Abad, and thereafter, the residents’ migration to Saleh Abad caused the castle to be abandoned. This paper focuses on the importance of up-country areas and agricultural heritage of Natanz regarding their manifestation in this garden, thereby indicating a kind of Iranian garden with garden-farm design. This design consists of formal garden and farmlands with separate fences which their purpose of creation has been reviewed. Since Abbas Abad garden has been rarely referred to in historical texts, this paper focuses on the ways to this garden in Safavid and Qajar dynasties. Moreover, reviewing the corresponding documents between the garden owners and the Endowments organization, the study has reviewed the manner of water supply as well as understanding of plant species of this garden.

Garden is a surrounded area created by human using flower, plant, tree, water and special buildings which become a uniform entity as a whole. According to the Florence charter, historic garden is regarded as an architectural work and is combination of landscape and architecture which is dependent upon the climate of its location. The city of Natanz is located at the center of Iranian Plateau. Therefore, it has unique features; On the one hand it is located in a dry and desert region, on the other hand, due to the existence of the Karkas mountain chain it has such an ideal and favorable climate that has gained the attention of rulers and kings since a long time ago, especially in the Safavid dynasty, which due to existence of wild animals and birds and plenty of water as well as suitable geographical location, the kings had paid particular attention to this region and chosen it as their hunting ground as well as summer house. This garden has been frequently referred to in historical texts and travel accounts as the exact date of its creation could be estimated. The purpose of this paper is to study and recognize one of the unique classic gardens of Safavid dynasty as well as the manner of its creation in the course of history which is aimed at preservation of this national work and enriching the concept of Iranian garden and enhancing its value as well. This paper initially focuses on reviewing the general features, the region and location of this garden, and subsequently, its details will be reviewed. Moreover, the architecture of the work and its features have been studied and comparative comparison has been drawn between this garden and its other similar contemporary gardens. In the view of methodology, two research methods have been used in this research consisting of desk study, e.g. studying books, pictures, maps etc. and field study which includes visiting the site, providing and presenting data such as maps, sketchy drawing and interviewing with native people of the region.