نشریه مطالعات ایرانی اسلامی
سال دوازدهم شماره 1 (بهار 1401)

Yazd is several thousand years old in textiles, in the Safavid period of the Golden Age and the greatest textile designer in the history of Iran, namely Ghias-ud-Din Naqshband Yazdi. Dozens of fabrics, some of which were unique, were produced in Yazd. The same growth more or less continued during the Pahlavi era, and the establishment of textile industries was introduced as part of industrial development policy. The weakness of private sector investment and the lack of capital security, which were inherited from this past to this dynasty, paved the way for the entry of the first Pahlavi in the industrial investments of this era. Due to high borrowing, World War II, economic recession, etc., fluctuations occurred and as a result of the First World War, the population of Yazd markets and Timcheh became empty and the industry of Sabbaghi, traditional textile weaving, sock weaving, zillow weaving, etc.was disrupted and their owners were forced to trade more. Foreigners were drawn. In continuation of this process, the next generation of Yazdi merchants were formed and dozens of textile factories, etc. were established in Yazd. The great impact of the Silk Road on Iranian trade and the location of sedition in many Iranian cities, including Yazd, led to the growth of various industries, including textiles and textiles in Iran, including Yazd. Yazd was considered, but now the second volume of industrial investment in Yazd province with employment of 25,000 people, is related to textiles. Yazd ranks second in the production of cotton fabrics and synthetic fibers, second in the production of machine-made carpets, second in the production of Fastoni fabrics and first in the production of rumble fabrics. Yazd ranks first in the field of weaving and second in the field of spinning in the whole country. The plant was purchased from Germany. In Iran, the textile industry grew by machine in the early 14th century. Yazd's first industrial factory was not easily established. Yazdi came and with the help of the National Bank of the company in March 1305, with an initial capital of 250 thousand tomans, established a textile factory. By following and reviewing the plans of the first Pahlavi II along with the modernization and upgrading of textile machinery, the Iranian textile industry achieved self-sufficiency in the 1950s. In the Pahlavi period, the main focus was only on the trade in weaving or Yazdi silk handkerchiefs or making Yazdi bath bags or making cheap Yazdi zillows for most of Iran's mosques. Yazd textile played a significant role in the self-sufficiency of Iran's textile industry in the 1940s. Had. Pahlavi considered Yazd as its origin as one of the poles of Iran's textile industry In addition to the strengths, the establishment of these industries in Yazd faced weaknesses such as lack of specialized manpower and the texture of the agricultural economy in Yazd, prevented the emergence of industrial working class in this area of Iran, so the textile industry in Yazd is facing a shortage of specialized manpower It turned out. To solve this challenge, the first Pahlavi forced the transfer of workers from central Iran to Yazd, a policy that failed. The passage of the law banning the hijab and the uniformization of clothes dealt a severe blow to the silk weaving industry and art. The ban on the import of silk during the second Pahlavi period created many opportunities for huge profits. He came to Yazd. Over time, Yazdi weavers gained special skills not only in artistic weaving but also in designing and manufacturing machines, tools and textile designs. He found that, of course, Kafaf did not produce a high amount of textiles in Yazd; Therefore, a part of the required silk was imported from the cities around Yazd. And the industry became Yazdi weavers. In Meybod, weaving with a history of about 600 years (or even more) is still lived and woven in the hands of powerful old women in some old neighborhoods. In the desert region of Meybod, with the hot and dry climate, it is necessary for human beings to use suitable fibers for their clothing. Yazd is one of the most famous cashmere weaving centers in Iran, whose weaves are world famous. Following this method of historical research (descriptive-analytical) and citing historical findings and sources, this study deals with the evolution of textiles in the Pahlavi period with emphasis on the role of Yazd in the Pahlavi period.

Mourning rituals are one of the most rooted rituals in the world. In pre-Islamic Iran, these rites originated from the ancient rituals of Siavash, and with the advent of Islam and the decline of Siavash's rites, the annual mourning of Muharram began to expand. Due to the continuity and survival of these rituals, the historical course of these rituals has always been of interest to researchers. The present study, focusing on the first periods of the emerge of Islamic mourning rituals, before the unified Safavid government, seeks to answer the question of what Social and political issues have been involved and influential in the formation, expansion and evolution of Islamic mourning rituals in this period? The research method is historical-analytical and the initial result indicates that in this period, mourning rituals, under the influence of social and political conditions, changed in terms of content and structure; In terms of content, history replaced myth, and in terms of ritual structure, the grounds for narrative forms in mourning, such as “Maghtal khani” and “Marsiye khani” and “Roze khani” were provided.For political and ideological reasons, Iranians combined Shiite thought with Iranian cultural contexts. The legacy of the Siavashan rituals soon adapted to the conditions under the oppression of the Shiites and took on an Islamic color and flavor in the martyrdom of the Shiite fighters. Al-Buwayh is the first Shiite government in Iran, and this historical period is the beginning of the emergence of official mourning rituals with Islamic content. Thus, the first stage of the evolution of Iranian mourning rituals in this period took place: In this period, "the transformation of mythical content into historical content" took place. It is noteworthy that, although the content of the mourning changed, the components and elements of Siavash's mourning rituals were repeated in full. This indicates the unconscious action of society in preserving and perpetuating ritual demonstrations, and giving society priority to ritual behavior.During the rule of the Seljuk Turks, who were Sunni, there was of course no official support for Shiite mourning rituals, but at the same time there was no serious prohibition or scope. Probably during this period, ritual mourning, which had previously been mainly in the form of demonstrations and rallies, was often limited to mourning in mosques and places of worship. The limitation of place, which is a direct result of the government's lack of official support for the rituals, played a significant role in the evolution of the form of the mirrors and paved the way for the growth of another branch of mourning based on "narration" which later culminated in " Roza Khani ".    During the Mongol rule, due to the lack of resources on Iranian mourning rituals, one can only be sure of the spread of "lamentation" and "Maqtal writing”(Books recounting the death of revered Muslim). Because it must be due to the spread of static mourning and the need to emphasize the narrators or Roze khani. On the other hand, the evolutionary process of "lamentation" and "Maqtal "during the rule of the Sunni caliphate shows the originality of individual creations in Iranian culture and history; Between the Shiite rule of Diyalameh  and the Safavids, where Shiite rituals continued to thrive on the ups and downs of restrictions, composing poems and narrating historical news was probably a safer practice than holding overt Shiite rituals.

In ancient Iran and the ancient Zoroastrian texts of Iran, medicine was divided into two parts: “Giti Pezeshk” and “Mino Pezeshk”. “Giti Pezeshk” restored the body, and “Mino Pezeshk” who worked to heal the souls of patients was the same as the modern treatment of psychiatrists. Doctors were restoring the body and psychiatrists were trying to cure the patients. Among the various treatments, Mantra therapy, i.e. word therapy, had a special place and because it was a non-invasive method, it was more superior to other treatments. Zoroastrians sought the root of many physical ailments in the anguish of the soul. Prophet Zarathustra considered himself a “Mantran” who was able to invite people to monotheism through eloquence. Many Zoroastrian religious texts refer to different types of diseases and methods of treatment for each one of them. A section of Yasht-ha is dedicated to the prayer of “Ierima Ishio” which is addressed to “Ieriman”, the god of healing. Dēnkart, Bun-dahišnīh, Sad-dar or Saddar, Hūspāram-nask, and Pahlavi narrations are other Zoroastrian religious texts that provide material related to the period of Sassanid medicine. One of the ancient Zoroastrian traditions, which in their religious texts are similar to “Mantra therapy”, is known as the “Sold/Fūrūxte Shodan” tradition and is similar to the modern inductive medicine. Utilizing the prayers and recitations contained in the ancient Holy Books of the Avesta to create peace of mind for sick children is one of the methods of “Mantra therapy”. Sick children suffering from mental illness and lack of emotional support from the family cause physical disorders. They were handed over to another family so that the child could heal the damage to her/his soul by changing her/his living conditions and obtaining different experiences. The care and attention of the parents and children of the new family led the suffering child to regain his normal health, as the prejudices and judgments of the past get practically or completely eliminated. In such a process, people, the environment, and even the child’s name is changed. In connection with other children and different family cultures, she/he was mentally and spiritually supported by his new parents and ultimately achieved self-confidence and peace of mind. The connection between the Zoroastrian priest/Mūbad and medical care in the process of “Mantra therapy” accelerates the child's recovery. Performing the following eight steps and accompanying the other children encouraged the child to try and fight the illness. The hope and motivation of life emphasized the metaphysical aspects and created a positive attitude in the child by reciting prayers entitled “Health/Tandorosty”, “Avesta to wear new clothes”, “Enchantment for healing” and healed his spiritual wounds. After that, the child was back to normal and a suitable atmosphere was created for his inner happiness and stronger desire to live a happy life. The first stage refers to an old lady named “Čemaroo”. She goes around the town to cure Evil Eye and cure the suffering child. She covers her face with a white cloth to get free eatables from the neighbors and bring it to feed the sick child. It is believed that if a sick child eats the collected food, she/he will be cured. In the second stage, a stranger is chosen as the second mother by the “old woman/Čemaroo”. In the next steps, the child goes to the new house and gets acquainted with the family members. Finding a new family, emotional support and attention, causes a change in the child’s mood and this causes a change in her physical and mental condition. Prayers are conducted for instilling good health for the child followed by a bath, dawning new clothes and burning the old clothes as a symbol of destroying the old pains and sufferings and turning it into happiness in the new life. Then the white cloth, which the Zoroastrian priest/Mūbad has consecrated by reciting the prayer, is dyed in green color. This symbolic process depicts the whiteness and purity combined with the greenness and freshness of green. White and green are two symbolic colors in Zoroastrian culture. These two colors help to heal the soul and ultimately restore the child's health. Then coins are glued to the dyed cloth with the intension of giving them away as alms to the poor promoting an attribution of generosity and charity to ward off calamity from the sick child. In the last stage, spreading the “Sofre Sabzi” on the votive table is first a complement to the dyed fabric. The Sofre includes white-shelled eggs and greens. After the prayer is recited, the appearance of a green dot on the egg shell is believed to be a symbol of the improvement in the child's health condition and his physical recovery. The white dots on the green cloth and the green dots on the egg shell symbolizes the child's joy and freshness. After complete recovery, the child himself decides either to return to his own home or stay in the house where he was healed.

The practical life of the Prophet and her cultural life are full of a series of negotiations and dialogues that have always been an effective tool for propaganda and evangelistic strategy and cultural influence in the tradition of the Prophet. Regardless of the manner of negotiation or how cultural and political dialogue takes place, the purpose of this article is to critique the different types of negotiations or dialogue that existed in the political model of the Prophet between him and other political representatives, rulers and tribal elders. What is certain is that Islam is a religion of peace and dialogue. Muhammad's method (Sira), both in inviting to Islam and in connection with other religions, especially Christians and Jews, showed that it was a friendly and peaceful method based on divine revelation. The government of the of Prophet Muhammad (PBUH) has been an unparalleled example in the implementation of peace, friendship, and patience, relying on monotheism in calling the villages of the villages and the Bedouins to monotheism.  This government showed that it could pave the way for the spread of Islam by establishing political relations and concluding neutral alliances or alliances with neighboring tribes and regions. The findings of the study indicate that basically in the political culture of Prophet Muhammad (PBUH), the main dialogue and negotiation has been undeniable. One of the most important historical achievements of the beginning of Islam was the political success of the Prophet Muhammad in negotiating with representatives of tribes, clans, rulers and representatives of different lands, which increased the scope of conversion to Islam. And all the lands of Hejaz, especially in the general era of Aam Al-Wafood or Sunnah Al- Wafood, should join the Prophet Muhammad and renounce war and enmity, and establish a culture of peace and dialogue in their relations. Studies have shown that the formation of the political system of Prophet Muhammad (PBUH) in Medina was one of the most important political events and the basis of propaganda developments of that era. The establishment of the government could have been a decisive factor in bringing about political change, and having divine legitimacy and popular support and public acceptance was one of the advantages of the political government of the Prophet Muhammad. The policy of dialogue and tolerance with the People of the Book or a conscious invitation by sending representatives fluent in the Qur'an could quickly prepare the Hejaz for the authoritative acceptance of Islam. Of course, this was not limited to the Hejaz, but also included distant lands such as Yemen. The sending of prominent representatives such as Ali ibn Abi Talib and Mu'adh ibn Jabal to invite the Yemeni people to Islam and their success in inviting Yemen has been due to the same spirit of interaction and pacifism and the ability of Muslim negotiators and inviters. Based on this, it can be concluded that mainly the direct talks of Prophet Muhammad's special envoys had the best result to end the tribal conflicts, and at the same time, many people were attracted to his morals and accepted peace instead of war. Some have become Muslims. Another result of this research could be identifying the goals of the Prophet Muhammad's negotiations. These goals are: maintaining the security and independence of the Islamic community; Dissemination of Islamic culture and development; Influencing other societies and exercising religious power; Using economic levers to protect the interests of Islamic society and create unity in the Arabian Peninsula. The research has been done in a historical way with a descriptive-analytical approach based on original historical sources.

One of the characteristics of Greater Iran has long been proved so far, is its great cultural dominance over the surrounding and even distant countries that have been in the sphere of cultural influence of Iran since ancient times. This powerful feature has caused the fluid and powerful culture and civilization of Iran from the far distant past to dominate some of Iran's current neighbors, which until about two hundred years ago formed parts of Iran and its results and achievements have remained stable until now. One among these powerful cultural symbols is the existence of masses of antiquities and historical monuments, in other words, the "tangible cultural heritage" of Iran, which is still seen in Iraq, Afghanistan, Pakistan, Azerbaijan, Armenia, Turkey, Syria, Bahrain, Turkmenistan, etc. Apart from these countries, which have always been and still are in the realm of Iranian civilization and cultural influence, the scope of Iranian culture has long covered countries and distant regions such as North and East Africa, in the form of tangible and intangible heritage. One of the magnificent achievements of Iran's tangible cultural heritage in Africa is the abundance of historical monuments in present-day countries of Somalia, Kenya, Tanzania (Zanzibar Archipelago), Comoros and even Mozambique - in the form of mosques, palaces, stone mansions, baths, tombs,mausoleums and ... - built by Iranians artistically and today are considered among the exquisite cultural heritage of above-mentioned countries. These monuments, which are mainly reminiscent of the migration of groups of Iranians from the Persian Gulf in the late fourth century AH and a few Iranians migrating to the coasts and islands of East Africa in the eighteenth and nineteenth centuries, although not in good condition today and some have even become half-ruined, but based on their well-structured glory and strength, still demonstrate the efforts of our ancestors, who with great effort and long stay in this region (despite the existing problems) have had dynamic and lasting effects in promoting Iranian culture and civilization. However, it is unfortunate that in scientific circles in the country, there is almost no information about these magnificent historical monuments that have been built entirely by Iranians, and this part of Iran's tangible cultural heritage has been completely abandoned inside Iran.One of the most well-known Iranian historical monuments in the East African region, which is now considered as one of the most exquisite and attractive historical buildings of the Autonomous Republic of Zanzibar, is the "Kidichi Persian Bath", which is located in a short distance from the shores of the Indian Ocean and has its own style of pure Iranian architecture; gives the glory, grandeur and strength of Iranian culture and civilization to the indigenous and international visitors.    In this manuscript, relying on the available sources and some detailed field studies; This valuable historical monument has been examined as the main subject. In parallel, the author hasOne of the characteristics of Greater Iran has long been proved so far, is its great cultural dominance over the surrounding and even distant countries that have been in the sphere of cultural influence of Iran since ancient times. This powerful feature has caused the fluid and powerful culture and civilization of Iran from the far distant past to dominate some of Iran's current neighbors, which until about two hundred years ago formed parts of Iran and its results and achievements have remained stable until now. One among these powerful cultural symbols is the existence of masses of antiquities and historical monuments, in other words, the "tangible cultural heritage" of Iran, which is still seen in Iraq, Afghanistan, Pakistan, Azerbaijan, Armenia, Turkey, Syria, Bahrain, Turkmenistan, etc. Apart from these countries, which have always been and still are in the realm of Iranian civilization and cultural influence, the scope of Iranian culture has long covered countries and distant regions such as North and East Africa, in the form of tangible and intangible heritage. One of the magnificent achievements of Iran's tangible cultural heritage in Africa is the abundance of historical monuments in present-day countries of Somalia, Kenya, Tanzania (Zanzibar Archipelago), Comoros and even Mozambique - in the form of mosques, palaces, stone mansions, baths, tombs,mausoleums and ... - built by Iranians artistically and today are considered among the exquisite cultural heritage of above-mentioned countries. These monuments, which are mainly reminiscent of the migration of groups of Iranians from the Persian Gulf in the late fourth century AH and a few Iranians migrating to the coasts and islands of East Africa in the eighteenth and nineteenth centuries, although not in good condition today and some have even become half-ruined, but based on their well-structured glory and strength, still demonstrate the efforts of our ancestors, who with great effort and long stay in this region (despite the existing problems) have had dynamic and lasting effects in promoting Iranian culture and civilization. However, it is unfortunate that in scientific circles in the country, there is almost no information about these magnificent historical monuments that have been built entirely by Iranians, and this part of Iran's tangible cultural heritage has been completely abandoned inside Iran.One of the most well-known Iranian historical monuments in the East African region, which is now considered as one of the most exquisite and attractive historical buildings of the Autonomous Republic of Zanzibar, is the "Kidichi Persian Bath", which is located in a short distance from the shores of the Indian Ocean and has its own style of pure Iranian architecture; gives the glory, grandeur and strength of Iranian culture and civilization to the indigenous and international visitors.    In this manuscript, relying on the available sources and some detailed field studies; This valuable historical monument has been examined as the main subject. In parallel, the author has tried to answer the main question that what was the motive and purpose of the construction of this building in a detailed and reasoned manner. The research method of this article is based on library studies as well as description and analysis approaches. It is worth mentioning that despite the severe lack of available resources, the author has tried hard to provide pristine and first-hand information about this unique monument located in the coasts of Zanzibar Archipelago. At the same time, as already mentioned, an important part of the available information is the result of the author's objective observations and field studies works in Tanzania (Zanzibar Archipelago). In connection with the background of this discussion, it is important to know that so far no independent research has been done about this historical Iranian bath inside and outside the country. Therefore, by collecting available scattered information and conducting some field studies works, the researcher has endeavored to draw a comprehensive picture of this Iranian site and provide valuable information about it's precious and valuable historical significance to domestic and international researchers and scholars.Although the author does not claim to be innovative about this manuscript, but once again it is emphasized that the studying and scrutinizing of Iranian architectural historical monuments in Tanzania (Zanzibar Archipelago) which have remained standing for a number of centuries and have been neglected by Iranians, are too important and have to be introduce properly.

This article attempts to examine Francois Deroche’s views on the “Kufic script” and the manuscripts (Qurans) written in this script, in order to demonstrate that he has succeeded to solve the problem that has always existed in the usage of the term. Since the late eighteenth century when the term “Kufic script” was utilized to describe the writing system of early Qurans, the term has been extensively applied in this case. The generic use of this term led to the ignorance of distinguishing characteristics which are present in the script system of Qurans transcribed over a wide period of time and space. This has been criticized by the researchers in paleography and they have emphasized the inaccuracy of the term. Among them, Francois Deroche has focused mainly on the analysis of early Qurans and according the inaccuracy of the term “Kufic scrip” has attempted to categorize these Qurans according to the typology of the script in order to explain the date of transcription and specific features of each manuscript. He has introduced three other terms: Hijazi style, Umayyad style, and Abbasid style instead of “Kufic script”, according to different steps of development and  change in this script. Therefore, he could draw a clear and innovative picture of the temporal-formal developments in early manuscripts of Quran. This paper aims to explain Francois Deroche’s views in the typology and stylistics of early Qurans and in resolving the disputes in this field, based on the study of his works and a look at what other researchers have raised. This will demonstrate the benefits of his studies in analyzing “Kufic script”. It is also discussed that despite the importance of his studies in this field, they have been generally overlooked in Persian researches into the early Qurans.