فصلنامه مطالعات تاریخ فرهنگی
پیاپی 57 (پاییز 1402)

Examining the historical evidence and clues shows that despite the various economic behaviors and transactions in the pre-Islamic Arab society; the mentioned society did not have the necessary economic health and had provided the grounds for two strata - rich and poor. This had pushed the society away from the economic balance. On the other hand, the approach of Sira Nabawiyya to provide a correct model of economy required to present, define and effort to replace economic teachings based on Islamic principles instead of principles and behaviors derived from Jahiliyyah thought. The present research tries to use the method of thematic analysis and also by using the existing definitions in the new institutionalism approach in economics to achieve the shape and general logic of the prophet's actions in the direction of changing and aligning the attitude and behavior of people and finally, institutionalizing the economic teachings of Islam, and answer the question that how did the Prophet (PBUH) change the attitude and behavior based on the Jahiliyyah system regarding economic issues to the Islamic attitude and behavior The conducted research shows that the Prophet (PBUH) after proposing and replacing the most important foundations of Islamic thought, such as monotheism and resurrection, which acted as strong drivers and inhibitors according to the conditions, instead of the foundations of common thought in the Arab society of that day, such as polytheism, idolatry and denial of resurrection; by planning the economic teachings of Islam in the form of official institutions such as the ownership institution and the harmless institution, as well as informal institutions such as the contract institution, as well as using executive capacities such as using the capacity of the mosque institution and monitoring the executive system, tried to change, coordinate and align attitudes and The behavior of the people with the economic attitude and behavior of Islam. This, in the form of an institutional structure, can play an effective role in establishing the basic actions and functions of the Islamic economy in the Islamic society.

Manichaean paintings were designed and illustrated to show Manichaean religion and religious teachings. Almost all the works of Manichaeism, including wall paintings, paper paintings, flag paintings, and scroll paintings, are the same in structure and theme, and they were created to depict the supreme goal of this religion, which is the reaching of the human soul to a bright heaven and ultimately salvation. To show this goal, the Manichaean artist resorted to human figures and executed them with drawing principles and special composition that he had in mind for almost all the paintings. In fact, human figures played an essential role in showing the theme and forming the structure of paintings to the extent that other elements are very faint in Manichaean paintings and sometimes they don't exist at all. The purpose of this research is to investigate the theme and to understand the Manichaean artist's arrangements in creating the structure of paintings.The main question of the research is, what are the themes of Manichaean paintings based on and what is the relationship between structure and theme The approach of this research is descriptive and analytical and it has been done by using library sources and examining the existing samples. The method of analysis of the works is based on the examination of the visual principles and rules used in the external characteristics of the four Manichaean paintings. Based on the findings of the research, it can be said that the theme of most of Manichaean’s paintings is about light and the ways of liberating the soul from darkness and reaching heaven. The art of the Manichaean period has a coherent structural system, and the paintings have planning and division, and this page planning was done according to the theme, human roles, and the position of human roles in each picture.

The question of this article is to examine the similarities and the possibility of the influence of Iranshahri political thought on ancient Greek political philosophy in general, and particularly the influence of the concept of Iranshahri's Asha on the concept of Platonic justice. The article seeks to answer the question, is the possibility of the influence of teaching of Iranshahri's Asha on Plato's thought in the discussion of the virtue of justice a possible hypothesis With the method of Shokhin's quadruple logical conditions and the analysis of the content of texts and inscriptions of ancient Iran, it was shown that the possibility of the influence of teaching of Iranshahri's Asha on Plato's views on the virtue of justice is very likely. The existence of three conditions of similarities, historical-cultural exchanges between Iranians and Greeks, as well as the temporal precedence of ancient Iranian civilization over Greek philosophy strengthens the possibility of this hypothesis.

A look at ancient civilizations such as Egypt, Mesopotamia, Greece, etc. shows that writing was mainly related to the realm of a specific Deities. Based on the available documents, we know that Elam is also one of the civilizations in which writing had a rich and ancient history; Despite this, the topic of deities of writing in the civilization of Elam has been neglected and has not received the attention of researchers in this field; Therefore, in this research, with the aim of identifying and introducing the deities of writing in ancient Elam and its relationship with the Mesopotamian and Iranian tradition, the question is asked that based on the available evidence, which deities were responsible for the domain of writing and authorship in the mythology of ancient Elam What is the relationship between the mythological-religious attitude of ancient Elam and the Iranian and Mesopotamian attitude in the field of deities of writing The results of the studies from the “historical approach” (comparative study of written documents with archaeological material evidence) indicate that probably Napirisha, Tirumithir / Tirutur, Nebu and perhaps Nisaba were responsible for writing in ancient Elam; Among the deities of writing, Nebu and Nisaba had Mesopotamia roots (Amorite and Sumerian, respectively) and Mesopotamian influences can also be suggested about Tirumithir / Tirutur. Meanwhile, Nebu and Napirisha were male and Nisaba was female, and we do not know the gender of Tirutur / Tirumithir. It is also possible that this Elamite tradition influenced the Iranian tradition; in particular, about the similarity of the name and epithet (Dabiri) of Izad Tir and Tirumithir / Tirutur. However, the existence of reverse effects is also possible, which is not very possible to talk about with the current evidence. Obviously, a deep understanding of the connection between Tire and Tirumithir / Tirutur depends on the discovery of data about the names of the planets and the functions of the deities in ancient Elam, the origin of Indo-Europeans and Indo-Iranians, and the connections between Elamites and Iranians.

Ali bin Hossein Masoudi is one of the historians of the first centuries of Islam, who has tried to compile a systematic history of the world up to his time in his works. In addition to political history, among the subjects of his interest are customs and rituals of different ethnic groups, which contain significant historical data.In his work called Moruj al-Zahb and Ma'aden al-Jawhar, he presents a report of the language of the Chinese emperor’s tongue regarding the Sassanids, which to review and evaluate it, is the main issue of the present research. The results of the research show that Masoudi's report is reliable from a historical point of view and it can be the outcome of the positive assessment of the Chinese of the Tang Empire period towards the Sasanians and the economic, political and cultural strength of the Iranians of this era.

Narrative stories accompanied by music formed a part of the Sasanian court music repertoire. These stories were arranged in two scales, big and small, i.e. 360 melodies and 30 derivative modes, which were attributed to Barbad, the court musician of Khosrow Parviz. These names can be found in treatises left from the past, poems of poets such as Manochehri Damghani or in different cultures. This article emphasizes on Barbad's 30 derivative modes, especially the story of Panjeh Kabk e Dari/Rah e Ruh. The purpose of this research is to discover the stories and its practical motivation. The research approach is based on the description and analysis of content and the method of collecting library resources. The relationship between the titles of Panjeh Kabk e Dari and the Rah e Ruh is the most important question of this research. The names of the mentioned stories of the 30 derivative modes are sometimes not the same, and it seems that some of them had two or three similar names based on the content of the stories. The mistakes of the scribes regarding their number should not be neglected either. It seems that the origin of the story of Panjeh Kabk e Dari is Indian and is related to the story of Rah e Ruh / Rahat al-Arwah. The text of Rahat al-Arwah story has undergone many transformations in different centuries of the Islamic era. It is possible that the Arab translators have chosen the title of Rah e Ruh / Rahat al-Arwah for Panjeh Kabk e Dari, which refers to the wickedness of the ministers; The characters who are trying to prevent the main character of the story from gaining power and eliminate him, but they are not successful in this matter. This issue can be an interpretation of the victory of good over evil in the thinking of the dualism of Mazdayasna religion.