نشریه پژوهش های ایرانشناسی
سال سیزدهم شماره 2 (تابستان 1402)

The present research aims to explore the significance of revisiting the opinions of Muslim scholars, particularly the prominent Muslim thinker Farabi, in relation to public policy-making in the field of Iranian Islamic architecture. The main question addressed in this study is: "What capacity do the opinions of Muslim scholars, both in general and specifically those of Farabi, offer for formulating public policies in the realm of Iranian Islamic architecture within the framework of governance?"To answer this question, the research utilizes the method of document content analysis to examine the opinions of these scholars and categorize their responses. The findings of the study indicate that, from the perspective of Muslim scholars, it is essential to establish a harmonious relationship between opinion and action when dealing with issues related to collective life. They argue that effective public policy-making should be seen as a comprehensive governance tool, rooted in cognitive abilities that understand the reality of human existence. By adopting such an approach, the aim is to propel collective life towards an ideal model based on a value system.The overall implications of these viewpoints provide alternative theories for policy-making in the domain of Iranian Islamic architecture. Therefore, understanding the nuances of opinion and action, adopting a holistic approach to Iranian Islamic architecture, and supporting and overseeing the implementation of public policies are considered significant contributions of Muslim scholars in shaping public policy-making in the field of Iranian Islamic architecture. Farabi's intellectual framework serves as a valuable case study in this regard.

The course of literary themes in different periods of Persian poetry shows that the relationship between literature and society is an inevitable and definite relationship. Literary works are the product of social content and a mirror of the thoughts, culture and customs of society.  One can find social equations for what is presented in the literature and show that there is a two-way relationship between literary topics and social, political, historical and cultural issues. For example, the reflection of geopolitical issues influenced by individual and religious nervousness arising from the political and governmental necessities of the time, in the interests of Islamic caliphs and authoritarian rulers of post-Islamic Iran, shows that court poets as one of the media.  In order to strengthen the interests of the ruling political and religious currents, the prominent propagandists of the society have expressed themes in line with the communicated discourses, such as encouraging kings to open up the country and attacking other lands to spread the religion.  Islam and Khulud have been the names of kings in the pages of history, as a result of which geographical space and, consequently, the accumulation of capital have brought to the rulers of the time.  Therefore, considering the importance of this issue politically, geographically and socially and its manifestation in the way of thinking of court poets, we decided to study the issue from the perspective of the most prominent poets of the fifth century AH and the great conqueror of that era, Mahmoud Ghaznavi. Conclusion Show that based on the spirit of the Ghaznavid era of Iran, poets with ideological views, flattering behavior and flattery have taken important steps towards the idea of territorial expansion, politically and ideologically, and the king of the time in action They have helped with openness and territorial development, both psychologically and psychologically. It is worth mentioning that the present research is descriptive-analytical and has been done by library method.

An effective and useful communication requires an expression that has a proper structure so that it does not threaten the dignity of the participants, and the strategies of Politeness in verbal exchanges are to establish a useful and effective communication by preserving the image of the participants and not threatening the reputation of the speaker and audience; However, contrary to the usual global practice in which the process of democratization of relations, reduction and elimination of differences between the level of participants and the tendency to equality and level, has prevailed, in our society today, it is observed that in some verbal interactions; Consciously or unconsciously, polite expressions, terms and words have been used too much of necessity and necessity, which in addition to violating Grace's "principle of quantity" and threatening the speaker's face, this assumption can also be considered probable. Which is for the purpose of flattery. However, for any purpose, the structure is inappropriate and speakers need to be both aware and have the right verbal communication skills to speak correctly, consciously and artistically in their verbal interactions and their speech has a structural balance, for this purpose in this article In addition to citing the results of the findings of other researchers in this field, in order to achieve a suitable and preferred structure, the conversations of the book "Tales of Amir Ali 1" which has 28 parts and 30 stories modern have been studied and while finding several related examples, and mentioning some One of them in a suitable place in the text of this article, based on the theory of Brown and Levinson Politeness and its , faces and indicators and capacities of pronouns, verbs and broad terms of Persian language and review and analysis of all data in a descriptive-analytical method for this question. What is the structure of polite and flattering expressions in verbal exchanges? And other possible questions related to the position have been answered appropriately and new tricks have been proposed that are unprecedented. That is, it is an innovative and new solution.

The set of studies about Iran, especially historical, literary, cultural, geographical, and linguistic studies, is called Iranology. A science that is four centuries old and was created by westerners. Iranology from the establishment of the first language schools to the establishment of Iranology in the world's major universities has passed great changes in these four centuries. In the twentieth century, some Iranians also entered the field of Iranology due to traveling to Europe and observing the work of orientalists and Iranologists, breaking the monopoly of Iranology of the west. The purpose of this study is to investigate the nature of western Iranology and how "National Iranology" was formed by using descriptive-analytical method. The achievements of this research show that on the one hand insufficient literacy of western Iranologists, Iranology influence project and biased expression of research results by Orientalists and Iranologists and on the other hand scientific presentation away from prejudice and bias by Iranian researchers, self-knowledge versus otherness, recognizing the cultural and historical capacities of Iran to the whole world, researchers' interest in research on Iran, and government support for Iranian studies has led to the formation of "National Iranology" in the contemporary century. Researchers such as Allameh Qazvini and Pourdavod, as the first National Iranologists, took very important steps in promoting the science of Iranology and others like Abbas Iqbal, Mojtaba Minavi, Iraj Afshar, etc. continued their path. The establishment of the Pahlavi Library in the 1340s is a turning point in Iranology. communication and cooperation with Iranology and Oriental Studies Centers, collaboration with Iranologists around the world, creating a special archive and library for Iranology, organizing World Congresses of Iranology, follow up on information and publications of world centers related to Iranian culture and provide services about Iranian culture and civilization such as: the establishment of new centers of Iranology, teaching Persian language in universities around the world and publishing journals of Iranology were among the most important tasks of Iranology in this library. Library officials sought to determine the general Iranian studies policies of all countries from Tehran. The next stage in the development of Iranology occurred in the 1380s. The establishment of the Iranology Foundation and the entry of Iranology into universities led to the further development and expansion of National Iranology.

The constitutional movement was one of the most decisive events in the history of Iran. One of the consequences of constitutionalism was the formation of associations that worked in various ways to support or criticize the constitution. "Anjoman-e Eslamiyeh" of Tabriz was one of these organizations, which in 1326 A.H., with the efforts of a group of Tabriz clerics, including Mir Hashem-e Davachi, was established in the vicinity of the gate of Sorkhab and the alley of Davachi/Shotorban. After the parliament was bombed by the king (Muhammad Ali Shah) the association became a supporter of the government. Despite the importance of the subject, so far no independent article has been written about the Anjoman-e Eslamiyeh, and the present article seeks to fill a part of the existing scientific gap. In addition, by criticizing the dominant view of Iran's constitutional history, the article has tried to adopt a new approach to constitutional critic associations, especially Anjoman-e Eslamiyeh, which is based on the review of sources.The establishment, continuity and fall of Anjoman-e Eslamiyeh raises the question of how and with what motivation the association was formed and what role did it play in the developments of Tabriz in the midst of the transition period? in this article, an attempt has been made to answer the above question with a descriptive-analytical approach and using the qualitative research method. The hypothesis of the current research is that Anjoman-e Eslamiyeh, which was formed from the religious, political, social and economic motives of the "Founders of Eslamiyeh", at the beginning of the so called "Estebdad-e Saghir" period, became a center of support for the government of MuhammadAli shah in Tabriz, but the conflict of opinions of the founders of Eslamiyeh along with the resistance of the people of Tabriz and their suspicion of the government forces, paved its way to collapse.AbstractThe constitutional movement was one of the most decisive events in the history of Iran. One of the consequences of constitutionalism was the formation of associations that worked in various ways to support or criticize the constitution. "Anjoman-e Eslamiyeh" of Tabriz was one of these organizations, which in 1326 A.H., with the efforts of a group of Tabriz clerics, including Mir Hashem-e Davachi, was established in the vicinity of the gate of Sorkhab and the alley of Davachi/Shotorban. After the parliament was bombed by the king (Muhammad Ali Shah) the association became a supporter of the government. Despite the importance of the subject, so far no independent article has been written about the Anjoman-e Eslamiyeh, and the present article seeks to fill a part of the existing scientific gap. In addition, by criticizing the dominant view of Iran's constitutional history, the article has tried to adopt a new approach to constitutional critic associations, especially Anjoman-e Eslamiyeh, which is based on the review of sources.The establishment, continuity and fall of Anjoman-e Eslamiyeh raises the question of how and with what motivation the association was formed and what role did it play in the developments of Tabriz in the midst of the transition period? in this article, an attempt has been made to answer the above question with a descriptive-analytical approach and using the qualitative research method. The hypothesis of the current research is that Anjoman-e Eslamiyeh, which was formed from the religious, political, social and economic motives of the "Founders of Eslamiyeh", at the beginning of the so called "Estebdad-e Saghir" period, became a center of support for the government of MuhammadAli shah in Tabriz, but the conflict of opinions of the founders of Eslamiyeh along with the resistance of the people of Tabriz and their suspicion of the government forces, paved its way to collapse.KeywordsConstitutionalism, Tabriz, Anjoman-e Eslamiyeh, Mir Hashem-e Davachi, Estebdad-e Saghir.

One of the scholars who studied Safavid pathology during the Safavid dynasty, while holding the highest religious position in the government, is Mullah Mohammad Baqir Sabzevari, well-known as Mohaqeq Sabzevari. In his book Rozatol-Alnwar Al-abbasi, written at the request of Shah Abbas II, in addition to providing guidelines for ruling the government and principles for statecraft, he tried to describe the harms that the Safavids suffered. This study seeks to answer this question: from the perspective of Sabzevari in the book Rozatol-Alnwar Al-abbasi, what social harms did Safavid suffer from? Therefore, using a descriptive-analytical method and collecting datasets by library searching, the following findings have been reached: Sabzevari's religious pathology of Safaviya, according to the type of damage mentioned by him, is classified in five fields: pathology of religion, religious knowledge, religious society, religiosity and religious institutions. Sabzevari has been working as a social reformer to improve the livelihood and resurrection of the people, the reformist idea in Rozatol-Alnwar Al-abbasi is based on the practical wisdom of Islam and It shows a justice-oriented and compassionate approach to the general public. Rozatol-Alnwar Al-abbasi should also be mentioned as a text in order to formulate and realize the model of faithful politics, which, based on Islamic beliefs, judgments and ethics, offers a method of ordering good and forbiding bad, at a time when social reform is possible only through accompanying kings. In this book, he has stated his meaning in many cases with ironic expression, and in some cases, he has directly described the harms Sabzevari considers three factors to be involved in order to fix the mentioned damages and preserve and survive the government, which arise from the specific foundations of his political thought: 1- Inner factor: improving the ruler's inner (spiritual) relationship with God 2- External factor: improving the relationship of the ruler with the people and Statesmen in observing the principles of statecraft 3- External and internal factors: justice and peace with the people and fight against oppression and oppressors.