نشریه مطالعات ایرانی اسلامی
سال دوازدهم شماره 4 (زمستان 1401)

The European tourists who came to Iran during the Safavid era, by recording their memories and observations and writing travelogues, introduced and transmitted the culture, science, art, character, behavior, manners and habits, lifestyle and scientific and civilizational heritage of Iranians. They played an important role in European societies and created a kind of, Iranian studies discourse in the West. By traveling and staying in Iran, by observing, investigating and researching, contacting and talking to people and knowledgeable people, and accessing written sources of Iranian history, these tourists have provided useful information about Safavid Iran to their countrymen and made them familiar with the name, prestige and greatness of Iran. The purpose of this research is to investigate the ratio of European tourists with the category of Iranology based on travelogue information and in a descriptive-analytical method, and it raises the question of what role European tourists of the Safavid era played in the development of , Iranian studies? The findings of the research show that various aspects of Iran's civilization were reflected in the travelogues of these tourists and introduced to Europe. From this point of view, tourists have played an important role in the category of Iranian Studies in the West and its expansion. Their reports have been effective in encouraging Europeans to visit Iran and write travelogues, which is an important step in the growth of Iranian studies among Europeans

1.Abstract
Changing the status of "Iranian studies" to “Iranistics " comes from the fact that the basis of the model of "Knowledge" has undergone a transformation. IN authentic Iranian studies, "Descartes' duality"; old and rejected, is assumed. Here, man is not considered as a mere knower, but knowledge is considered as a joint product between the knower and the phenomenon, and in this context, the patterns of knowledge and scientific autopsy of Iran undergo fundamental changes. On the one hand, the way information is reflected in the researcher's mind is important, and on the other hand, the role of the land of Iran in creating logic and the type of lived experience that the residents of this land have learned from living in it is expressed. In other words, place identity plays a major role in the type of knowledge resulting from the emotional intelligence of its residents. In Iranian studies, the researcher and the way the data is reflected in his mind become important. Because the result of such an analysis takes place in the form of the researcher's cultural, social and linguistic components, and therefore the influence and impact of the long-standing pattern of understanding and knowledge of each researcher is recognized by what we mean.In other words, the basics of knowledge are directed to the realm of culture and sociological features of the observer. This fundamental turn in the principles of Iranian studies should first be attributed to the theory of "Mirror Identity" and "Geographical Device of Iran".This pattern of reflection on phenomena has created a new realm of understanding and knowing Iran and being Iranian for us and can help us to better understand the atmosphere of Iran. And create a more logical connection with the environment and understanding of cultural differences. And explain the reasons for Iran's immortality throughout the ages. Therefore, in Iranian Studies, not only the researcher's mind and mental schemes, but also the residents' mental schemes and the decoding of their mental image are of interest. In this method, the "meaning of the land" is formed, which is a conceptual metaphor of the effect of the land on the understanding and logic of the knowledge of its inhabitants.
2- Introduction     
The recognition of various texts from Iran will be done by interpreting them through semiotic and semantic analysis until reaching the field of semantics and usage. Understanding the difference between Irenology and "Iranian knowledge" will help us present Iran not only as a hard truth but also as an interpretable reality and a factor in the epistemological logic of its inhabitants' thoughts and experiences. This perspective reveals the secret of Iran's cultural unit's immortality and permanence, based on culture and a rich cultural ecology, rather than race or nationalism. In this article, we discuss cultural Iran, Iranian identity based on Sapir-Whorf's (1960) theory, an epistemological identity, and introduce it.
3- Material & Methods   
 A question arises here: One question arises: why has Iran, among its 15 neighboring countries with a history of independence, always remained a cultural and independent unit in history's context? We can answer this question by referring to several central theories in the field of epistemology. In this article, we analyze two important epistemological features of Iran, relying on the theory of several researchers who are experts in this field. The phenomenological approach and the benefit of "text analysis" led to six new theories about Iran's land, resulting in a semantic autopsy. To achieve the research's goals, we studied the sources of the six theories, re-read and analyzed the texts, deduced the extracted conceptual propositions about Iran's characteristics, and explained the importance of each one.
4- Discussion of Results & Conclusions    
The research indicates that the change in researchers' approach from Irenology to Iranian knowledge defines new horizons of the cognitive understanding of the inhabitants of the land of Iran for us and leads to the mechanism of the influence of place in the epistemological framework of Iranians.
Studies have shown that Iranian studies can explain many cultural events our national rituals and celebrations and how the inhabitants of Iran understand their biological place. This issue can help us in understanding the biological, cultural, and social structure existing in Iran in the field of epistemology. As mentioned in the geographical framework of Iran, many of our collective and cultural behaviors are teachings that the place has instilled in them in the form of experimental and emotional knowledge.
Therefore, the concept of Iranianism is also separated from the classic forms of race, blood, and nationalism, which usually do not have documented scientific support.
Iranianism is presented in the field of epistemology in this way: the inhabitants of the land of Iran, since they have lived in this place, have a special mental and intellectual framework under the influence of the place's identity and think according to its cultural place.
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Cultural relations between Iran and Russia have historical roots due to their proximity. Oriental studies in Russia have always been carried out in a part of the institution affiliated with the government, for this reason, the first Iranologists were generally diplomats, translators, and civil and military officials. In the beginning, this knowledge was created to respond to the needs of foreign policy and to serve military and economic goals. Still, in the process of its rapid evolution, its scope and scientific scope became research in languages, literature, history, works, writings, and the culture of the people of the East. It was also extended and found a further field. Thus, the present article tries to examine the relationship between applied Iranian studies and academic Iranian studies in Russia and to answer the question: What has been the status of Iranian studies in Russia? What is the condition of Iranology today? What is our approach to Russian Iranologists? This study is compiled based on available sources and relies on documentary and library methods and will have an analytical approach.

The expansion of the relationship between Iran and Europe since the end of the Qajar period and especially after the constitutional revolution, caused Europeans to pay attention and even interest in Iran, and as a result, there was an increase in visits to Iran. One of the consequences of this flow was the expansion of Iranian Studies in the West and the writing of important scientific works in this field. The works made interested Iranians make more efforts to carry out very rare research about Iran and Iranian studies. Mohammad Qazvini is one of the most important of these enthusiasts who has a decisive role and contribution to the evolution of Iranology knowledge in Iran and the West. His long and arduous journey to the West, in addition to showing the Iranian culture and civilization to the Europeans, has had a two-way impact on the personalities of Western Iranologists and his attitude. Therefore, he can be considered the beginning of a revolution in Iranian Studies in the West. Therefore, this research aims to, apart from expressing the importance of Mohammad Qazvini in this trend, deal with his relationship with the most important Iranologists of that time and his influence on modern scientific and research works and methods and their transfer to Iran.

Khayyam is one of the most famous Iranian poets. His poems are famous not only in Iran, but all over the world. Khayyam's quatrains have been translated many times into all living languages of the world, including Russian. This research was done with the aim of familiarizing Iranian researchers with the nature of Khayyam studies in Russia. And he has discussed the translations of Khayyam's quatrains and the important views of Russian critics about the poems of this great poet. Preliminary studies show that until now Iranian readers are only familiar with the theory of "Wandering Quartets" by Valentin Alekseevich Zhukovski, which is mentioned in most of the books, and to some extent with the view of Yevgeniy Edvardovich Berthels, a Russian orientalist. In this article, an attempt has been made to analyze the views of other Russian critics and researchers about Khayyam's personality and quatrains with a descriptive and analytical method. Since Omar Khayyam's character and method are still the subject of serious scientific debates in the universities of the world, we intend to answer these questions in the present research with a descriptive

What is Khayyam's position among Russian translators? How is Khayyam depicted in the translations of his quatrains in Russian?




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Iranian studies in Bosnia and Herzegovina have a long history. For a long time, scientists and writers of this region have been familiar with the various elements of Iranian culture. From the beginning of the 20th century, the activities of Bosnian Iranologists began in a contemporary scientific and academic style. But there is still a long way to reach the desired point. According to the necessity of getting acquainted with Iranology in the universities of Bosnia and Herzegovina, in this article, we intend to describe the general history of Iranology in this country, introduce some prominent figures in this field, and briefly introduce and evaluate their actions and scientific and research works. Then, the future prospects of Iranology in Bosnia and Herzegovina and the possible axes of its development should be mentioned. The research method in this article is the historical method and is based on field information