مجله کاشان شناسی
سال دوازدهم شماره 2 (پیاپی 23، پاییز و زمستان 1398)

Imam Ali (PBUH) has a great place in Sufi ideology. The reflection of Imam’s words in their works is a manifestation of this high status. One of the great Sufis is Sheikh Abd al-Razzaq Kashani (b. 650-660- d. 736 AH) is the inheritor of the Suhrawardiyah way and Ibn-Arabichr('39')s thoughts, whose special devotion to the Ahl al-Bayt (PBUT), especially Imam Ali, is reflected in his writings. This article struggled to find the place of Imam Ali (PBUH) in the writings of Abdul Razzaq, and the range of Imam’s effect on him. Answers of these questions show that, there is a deep connection between Sufism and the traditions of Shia Imams (PBUT) in the words of Kashani and other prominent figures of Sufi way. The most important findings of this study are as follows. Kashani’s writings are under the influence of Imams words. Most of his praises and descriptions about Imam are like those of Shia’s and therefore he is either Shia or Sunni who believes in twelve Imams (a combination between Sunni and Shia). Theology, demeanor, Ahl al-Bayt and Imam Ali, Governing, generosity, and etc. are some of the contents of Imam’s words in the writings of Abd al-Razzaq. Kashani has usually used these hadiths as citation or sometimes in the form of description, translation or paraphrase. He sometimes cited these hadiths using Sufi laxity.

Mullah Mohsen Faiz-e-Kashani (996-1077 AH) is one of the great Imami thinkers in the second period of the Safavid dynasty in Iran, who is influenced by two views of Sadra and Hadith’s philosophy. He has presented his thoughts on politics by relying on the traditions of the Ahl al-Bayt (PBUT) and focusing on the virtues of Islamic philosophy. Thus, the main question of this article is how Feyz-e-Kashani regards politics and political life? The findings of this research, which is the result of theoretical-oriented textual research and library data, show that Feyz’es real devotion derives from the school of Ahl al-Bayt and following their way, which is virtuism. Therefore, based on the virtue oriented and Islamic canonical (Quran and the tradition of Ahl al-Bayt (PBUT)) philosophical views (political philosophy) and based on the conditions of his time, tried to reinstate the political and intellectual powers of Shia as the true Islam.On this basis, he regards politics as a virtue and the principle of guiding and educating human beings to achieve true prosperity. According to Feyz, a policy based on virtue is in complete agreement with logic and the law of God and obeying it is admissible, but if it is not virtue oriented, it is in conflict with human’s logic and the law of God. Therefore, it is necessary to avoid it. Accordingly, society needs a law and an administrator. this law is the law of God, and its administrators are the great virtuists or representatives of these law, who are, prophets and imams. Therefore, the desirable government for Feyz is a virtue oriented one which is achieved through a virtuous policy; and the leader of this government is a prophet or a God-chosen Imam. But during the absence of Imam, the fulfillment of this need is first upon the true and virtuous scholars and then upon a virtuous and just ruler who is accepted by the scholars.

Tamghachiha is one of the historic neighborhoods of Kashan, which has a special place in the historic urban area because of being located next to essential elements of the city such as Suq Gate and Bazaar, as well as the existence of valuable buildings. This neighborhood has been damaged due to urban changes such as urban development, new constructions, and especially the construction of Bab al-Havaej street. Therefore, this article struggles to answer following questions. What changes were made to this neighborhood because of the construction of the aforementioned street and its following consequences. What is the extent of these changes and what secondary damages did they have, especially to the authenticity and integrity of this urban region? The method of this research is descriptive-analectic and the data were mostly collected through library and field research. The purpose of this study was to analyze the destructive effects of the aforementioned urban development on Tamghachiha neighborhood. The conducted study, which is based on the charter of urban conservation, show that the integrity and the authenticity of this historic neighborhood have been destroyed. This destruction is particularly evident by comparing the current situation of the region with the last genuine recorded aerial photos. This comparison shows how changes in the composition of elements that form an urban area, as well as changes in the features that represent the identity of a historical region, have ultimately affected and severely undermined the neighborhood authenticity. Accordingly, with the destruction of its original values, the neighborhood these days lack the eminent qualities which forged its identity. In addition, this study shows that because of the changes made to this neighborhood due to the construction of Bab al-Havaej street, undermined the integrity of this urban region in such a way that the neighborhood has lost its situation in the urban area and has become isolated.

Ritual poetry is a poem committed to and influenced by religious, theological and moral teachings and rich in Islamic teachings, which is in the service of religious values. Considering the religious atmosphere in Kashan and its social and cultural status, it can be said that ritual poetry in Kashan is an important part of poetic literature and many Kashani poets have been active in this field. The history of the religious knowledge and its teachings confirms that deviations and distortions, superstitions and false ideas have never been and are not separated from this field; Therefore, while examining these damages, we should try to provide the ground for recognizing the correct knowledge from the incorrect one and pure from the impure one for the audience of this literary and ritual genre. Pathology of ritual poetry, as one of the religious pathologies, focuses on the weaknesses, defects and inadequacies of the content, literature and language of this literary genre. In other words, recognizing the dochr('39')s and donchr('39')ts, slips and pests of this collection of poems is one of the pathological priorities of ritual poetry. In this study, the analysis and pathology of the ritual poetry of Kashan poets have been done in terms of content and the views of Islamic intellectuals and researchers in this field have been analyzed from the perspective of original Islamic texts and sources. The results of the research show that the pathology is very wide in terms of content, and this warns that people’s beliefs are more distorted and innovated than other ideas. This research has been done using an analytical-descriptive method along with content analysis. Our scope of work is analyzing and criticizing the poetry of those ritual poets in Kashan whose works have been published only as a book.

Mills, which used to have a great role in the production of agricultures in the history of Iran, are architectural works, in which the skeletal structure is influenced by their functions and physical facilities, are now slid into obscurity because of the developments in technology. Two questions are discussed in this study: where were mills and what was their connection to this historical city and agricultural lands. What structural-functional parts do they have? In this research, which is based on historical and field research on the skeletal structure, studies these suburban mills, factors involved in pinpointing their location around the city, their connection to water sources and different agricultural regions, and then conducts structural-functional typology on their architecture. After that, Akharin mill undergoes structural-functional analysis. Watermills that are around Kashan, were on the path of water in three natural routes including: Soleymaniye spring in Finn to Kashan route, Ghahrood stream in Lathor region, and the route of Barzok to Ravand stream. Architecture of these mills were based on local technologies, and their skeletal structures are based on the unique function of mills. These mills are consisted of, entrance, platform, middle corridor, storehouse, miller’s room, stable, small porch, milestone, mill race, and water tunnel.

So far, the history of Kashan has been viewed through the eyes of many travelers, but these eyes have rarely been eyes of women travelers. Depicting Kashan’s situation in Naseri and Pahlavi era from writings of two women, who came from cultural archeologic families, is an important source of recognizing Kashan, which is analyzed in this article. This critical analysis is conducted with the assumption and purpose of development possibilities from the role of operator and structure (woman and city), and with a historical, comparative, and feminine point of view. The main sources for this inquiry are daily notes of Jane Dieulafoy and Tania Girshman when they were living our visiting Iran, which is in the form of their diary. The viewpoints of women are important because the most valuable look upon development has always been the look of those who are underdeveloped. Therefore, these notes are important from a sociological, historical, feminine, political, governmental, and also for the role Sialk and Kashan’s Telegraph house. Also, some of now a day’s reasons and teachings about development are presented in the end.

The transition from the world of tradition to modernity has different meanings and interpretations but it seems that the common ground between all culturally and historically rich countries is that following modernity does not negate traditions. Studying architectural status in a country like Iran and the analysis of the link between past and present architecture shows that we have not payed enough attention to the historical architecture. At best we have only noticed the façade. Because of the deep connection between culture and architecture, especially in culturally and historically rich cities, it is possible to produce rich and permanent works of architecture. Because of the Aran o Bidgol’s rich history in culture and architecture, this city is among those which have been through some changes in the midst of modernity and the struggle between staying faithful to tradition or to move toward modernization. In this study we call these changes “Intermediate architecture”. What is cultural intermediation? And how can the true definition of this term help conserve the cultural and historical life of this historical city? These are the study’s main research questions. The results show that the economy and architecture are two key components in the cultural architectural life of this city. The interaction between these key components has a defining role in preserving the historical urban fabric of Aran o Bidgol.