فصلنامه پژوهش های تاریخی
سال سیزدهم شماره 4 (پیاپی 52، زمستان 1400)

Bushehr had a high status and was of high importance among the southern entry routes and ports in Iran on the coast of the Persian Gulf during the Qajar period (1210-1344 AH/1788-1925 AD). This port city was considered the center of economic exchanges, political and cultural relations, and even military affairs. Connection of this important center with the inner cities and the capital, as well as the ongoing issues related to this connection through Bushehr-Shiraz road network, added to the need for paying more attention to this subject matter. The passage of this transportation route through the areas controlled by Mamasani tribes and their strong impacts on the security and prosperity of activities along this road or insecurity, sluggishness, and the many problems created in this regard indicated the active and reactive effects of this road network triggered by the tribal structure of inhabitants surrounding it. Considering the importance of this issue, this study aimed to investigate the effects of tribal elements on the functions of the roads through Mamasani District along Bushehr-Shiraz road network during the Qajar period. In fact, we sought to answer this question: "What effects did the Lor tribes of Mamasani District have on the functioning of the roads in this region along the important Bushehr-Shiraz road network during the Qajar period?" This research dealt with this issue through library, documentary, and field study methods.

The discourse upon the reasons of the formations and  growth of historical and cultural phenomena is inevitably mandatory. A cultural phenomenon that has recently started to grow and attracted its own advocators is Halgheh Mysticism. The study at hand intended to utilize both  research on the basis of interview and a field research to find an answer to the following query: “What historical and cultural patterns has the progress of Halgheh Mysticism been linked to?”The data of the study were the results of library-based research, interviews with theoreticians of New Religious Movements (NMRs), interviews with people, who had become inclined towards Halgheh Mysticism, and observations on this mode of mysticism within the bounds of social media. The most significant achievement of this research was that Halgheh Mysticism, in its 4 historical periods, had attained an eye-catching development by benefitting from education both online and in person, emphasis on the rights of women and political prisoners, and efforts to formulate popular mottos. It should, however, be mentioned that there were several differences between the methods and contents developed in these 4 periods based on the findings. The contents in the 1st and 2nd periods were mostly built upon religious tenets, whereas the issues at stake in the 3rd and 4th periods were rarely compatible with Islam’s tenets. Furthermore, in the 3rd and 4th periods and subsequent to the event of Taheri’s arrest, masters and trainers were the main advertisers, whereas the classes were held in person by the founder of Halgheh Mysticism in the 1st and 2nd periods.

Sufism in relation to culture and civilization is one of the controversial issues among contemporary researchers. In this paper, after presenting the current controversial ideas on this topic in Iran and the key role of Sufis in the development of thoughts, culture, and Islamic civilization as well as condidering the manifestations of the new civilization and concepts in Iran in the Qajar era, the authors of the present paper discussed Sufi masters’ approach towards the culture and new civilization, as well as their related issues, which could be helpful in perceiving the relation between Sufism, culture, and civilization. Thus, in the current paper, the socio-cultural viewpoints of Nur Alishah Gunabadi as one of the great Sufi masters of Nimatullahi Sufi Order in Qajar era about the culture and new civilization, along with their related matters, were investigated. The researchers also pointed out some views of Sultan Alishah,  who was Nur Alishah Gunabadi’s father and Sufi predecessor. Consequently, Nur Alishah as a jurist mystic, who had comprehended the new culture and civilization, adjusted the religious viewpoints and circumstances of the new civilization to the cultural affairs of the new era with fidelity to genuine Islamic teachings.IntroductionSufism in relation to culture and civilization and their related issues in the Islamic world is one of the controversial topics among contemporary researchers. There are two different approaches related to the mentioned issue. On the one hand, there is a negative look at Sufism and mysticism considering them as causes of the decline of culture and Islamic civilization. On the other hand, advocates of the second approach believe that culture and civilization are some remarkable issues considered by Sufies, who have been always important characters for the developments of culture, as well as Islamic thoughts and civilization. According to the mentioned issues, as  that Qajar era could be claimed to be a period of recognition of Iranian culture and the new civilization for Persian scholars, the discussion on Sufi masters’ approach towards culture and the new civilization can be helpful in perceiving the relation between Sufism, culture, and civilization. Moreover, since Nimatollahi Sufi Order, which is one of the important Sufi orders with a strong background, has played an important role in Iran’s social circumstances in Qajar era, the researchers, for the first time, investigated the role of culture and new civilization based on the socio-cultural views of Hajj Mulla Ali Gunabadi known as Nur Alishah (A.H.L.1284-1337/A.D.1867-1918), one of the great Sufi masters of Nimatollahi Sufi Order. Since Hajj Mulla Ali Gunabadi was the son and Sufi successor of Hajj Mulla Sultan Mohammad Beidokhti known as Sultan Alishah (A.H.L.1251-1327/A.D.1835-1909), as well as the renewer of Nimatollahi Sufi Order, who was raised in his Sufi order, the researchers mention some of his juridical views as well. Materials & MethodsThe present study is a library research based on the main data in the library resources. Some of Hajj Mulla Ali’s manuscripts on socio-cultural issues in Qajar era were used in this regard. The current research used a descriptive-analytical method with reference to historical texts.Discussion of Results & ConclusionIn the current research, the researchers explained some clues about Hajj Mulla Ali Gunabadi’s interest in the culture and new civilization, as well as their related issues, thus showing his true perception of the domination of these issues on social etiquettes. Moreover, some contents of interest for learning the new sciences and technologies, along with Islamic sciences, were presented. The last part of the article dealt with Hajj Mulla Ali Gunabadi’s juridical views. He, like his father, avoided to issue juridical views as much as possible, but as a jurist mystic, he inevitably issued some of such views on some questions. The researchers mentioned three of these views of Nur Alishah on bigamy, narcotics, and slaveholding, which were related to the cultural changes and social issues in the new era. During this investigation, the researchers pointed out some of Sultan Alishah’s views on the prohibition of bigamy and opium as well. By referring to Islamic texts, such as Quranic verses and narrations, and due to the domination of cultural requirements in the society in the new era, it was found that Nur Alishah had had to issue these views exactly like his father and prohibit slaveholding. The result of the present study revealed that the new civilization and its different manifestations, such as development of science in the world, were some issues of Hajj Mulla Ali Gunabadi’s interest. He, like his father and other Sufi ancestors, believed that paying attention to culture and social progress was inevitable. Consequently, he tried to adjust the religious viewpoints and circumstances of the new civilization to the cultural affairs of the new era with fidelity to genuine Islamic teachings. Hence, this was a confirmation for some scholars’ views, who believed that not only Sufism and Sufis’ mystical teachings were not the reasons for the decline of civilization and an impediment to progress in the Islamic world, but also real Sufis made development of Islamic culture and progress of intellectual sciences in the Islamic world.

The establishment of the modern state in contemporary Iran brought about a fundamental change in the traditional education. The special function of the educational institution in its modern form is to reproduce and institutionalize the ideology of politics. Emphasis on the ancient history of Iran and the central role of the emperor in the Iranian political system during the reign of Mohammad Reza Shah Pahlavi has been formulated as an external manifestation of nationalism in various studies, but the intentional injection of this ideology into the content of history textbooks has not been studied by any researcher. In the present study, from this perspective, attention has been paid to how national components are reflected in textbooks through linguistic analysis. The technique used in the linguistic analysis of the content of history textbooks in the second Pahlavi period in this research is derived from the research of Ruth Wodak (2015) in this field. She pays attention to 5 different levels of language formation stages for the formulation of scientific propositions. Therefore, this study, in the dialectic between history and ideology and power, seeks to investigate the strategies of political institutions (second Pahlavi era) in creating the text, interpretation, and the selection of historical propositions by examining the content of history textbooks according to Ruth Wodak’s approach of historical discourse analysis.

In the Pahlavi era, industrialization was one of the policies of the government, and therefore establishing new factories especially textile factories were among the most important priorities due to offering employment opportunities and added value. One of the cities that was deemed suitable for establishing textile factories was Bushehr where Bushehr Etemadieh textile factory was officially established in 1938. The aim of this study is to investigate the establishment, the activities, and the effects of spinning and weaving factories on the socio-economic conditions of Bushehr. The main question of this study is: what factors lead to the establishment of the spinning and weaving company in Bushehr, and what impact did it have on the economic and social situations in this city? This research uses the descriptive-analytical method based on documentary data of library archives and national libraries, local new documents, periodicals, library resources, and first-hand texts. The results showed that the company had a great impact on the economic and social structure of Bushehr, and in addition to increasing employment and migration, it led to growing awareness of the workers and the formation of urban workers and non-petroleum products in the city.

Abu Bakr Mohammad Ibn Zakaria al-Razi, one of the greatest Iranian scientists in the Middle Ages, discovered “alcohol” through the distillation process for the first time. In spite of this discovery, which had been done via Razi’s ancient Latin version, some of the European historians of sciences denied it and attributed it to the occidentals’ chemists. More importantly, Razi’s version could be an experimental method for preparing alcohol. This method, however, had wrongly attributed to the occidentals’ scientists because the European scientists had been influenced by Islamic philosophers, especially Razi. After presenting a short history of the fabrication of alcohol in the world, this paper aimed to discuss in detail Razi’s treatise in this regard. Also, it re-examined his experimental method in the laboratory to show that his description of the operation had actually made this discovery possible with the chemical instruments of his time. It is important to know that in addition to Razi, other Islamic chemists like Jabir Ibn Hayyan, al-Kindi, and al-Antaki had already discovered alcohol through different methods. For example, in his book entitled "Kitāb Kīmiyā' al-'Iṭr Wat-Taṣ'īdāt", al-Kindi had discovered alcohol via wine distillation. However, Razi’s method was better than al-Kindi’s since the occidental alchemists of the Middle Ages had been more influenced by his method. Indeed, Razi was the first alchemist who discovered alcohol.