درخت حوزه‌های تخصصی

A glorious past is what our women in East have experienced which is the path that leads to their power and dignity. As worthy cultural documents, old written texts reflect the political, economical and social stance of women in the Sogdian community. This is an attempt to indicate the Sogdian women's place in Sogdiana through the existing documents(texts,,manuscripts, paintings and archeological remains). We are concerned with the following questions regarding the Sogdian society: how was the women’s participation along the Silk Road, how the remained documents emphasize the importance of their presence and the important question about their identity, when and how they became powerful. Khatun-e Bukhara indicates the high potential of the women’s existence in Sogdian era. In order to illuminate women’s participation, strong motivation to draw the attention and authority, a link to this particular historic situation and a new grasp of women’s lifestyle at that era is essential. This article is an attempt to introduce the women’s role in Sogdian land through language, Culture and different social groups.

In the 5th AH / 11th AD century, the Seljuk government was formed in Iran, and over time, they were able to defeat the Abbasid caliphs in Baghdad and the Eastern Roman empire in Anatolia. Before the 5th AH / 11th AD, the Anatolian region was under the domination of the Christian Romans and the churches were considered the religious architecture in this region. The purpose of this research is to investigate the evolution of Seljuks of Rum and Ottoman mosque architecture and the influencing factors in the formation of mosque architecture in the Anatolian region, which was carried out by field, library and descriptive, adaptive and analytical approaches. The results show that the architecture of early Islamic mosques , Roman architecture and Seljuks of Iran played a significant role in the formation of Seljuk architecture in Anatolia , and local architecture played an important role in the formation and evolution of Anatolian mosque architecture

The conflict between the Akhbārīs and Uṣūlīs dates from the time of Mawlá Muḥammad Amīn Astarābādī (d. 1033/1624). However, limited usage of the two terms can be traced back to before that period. Kitāb al-Naqḍ , written by ʿAbd al-Jalīl Qazwīnī Rāzī (d. 560/1165), is one of the few Imāmī sources that contains a group of references to a similar conflict between the Shiʿa Uṣūlīyyah and Shiʿa Akhbārīyyah. The former term, in particular, repeatedly appears in the book. The aim of this paper, adopting a conceptual approach to history, would be to demonstrate that the Akhbārī/Uṣūlī terms in medieval Iran do not refer to a legal concept, nor to the dispute between the moderate/extremist Shiʿis in that context. Despite the first impression which the term conveys, it will be suggested that the term “uṣūlīyyah” does not have its roots in uṣūl al-fiqh (Islamic legal methodology), but rather, refers to some specific rational uṣūl (principles) usually applied to uṣūl al-ʿaqāʾid (Islamic theological principles). That is, “uṣūlīyyah,” according to Qazwīnī, refers to those whose religious knowledge has been based on rational principles. However, the Akhbārī-Uṣūlī terminology introduced by Qazwīnī cannot be paired with the historical Shiʿi schools and figures of his period. If we consider the social and political pressures under which Iranian Imāmīs were living, it will appear that employment of such terms has had a strategic purpose. In this case, calling most of his contemporaries “uṣūlīs,” and attributing controversial Shiʿi beliefs to the Akhbārīs, Qazwīnī has attempted to exonerate Imāmīs from their accusations, and to improve their social position.

An archaeological survey was conducted in 2004-2005 in the middle of Mianab Shushtar in Khuzestan, followed by an excavation there in 2005-2006, which led to the discovery of a Sasanian palace as well as valuable stuccoes at two other locations, namely the JilJilak Tepe and behind a Gas Station on the Shushtar-Ahwaz Road. In this article, the discovered stuccoes have been examined, which indicates that the Jiljilak stuccoes can be divided into three categories based on their features and application: a) geometric patterns, b) plant patterns, and c) animal patterns. Comparing these stuccoes with those found elsewhere such as Kuh-e Khwaja, Bīshāpūr, and Bandian in Dargaz shows that they can be attributed to the Parthian-Sasanian period. 

Ziwiye, as one of the key sites for Iran’s North West Iron Age (Median kingdom), has many masterpieces kept in different museums and a long list of publications. The main part of this list consists of monographs that are written based on one or more limited objects from an out of context collection. There are few articles that comprehensively include the findings “attributed Ziwiye” and “came from excavation”. However, many articles have been published about Zavieh’s findings, but parts of this collection still remain unknown and do not receive enough attention. The corpus of bone arrowheads is one of them, some of which were found during archaeological excavations while others came to museums from antiquities dealers. These include: the Metropolitan Museum of Art in New York, Musée du Louvre in Paris, the National Museum of Iran in Tehran, and the Sanandaj Archaeological Museum. This article aims to introduce and categorize 51 bone arrowheads. Some of these were registered as ivories, but our research concluded that all of these were made of bone. In few instances, the production manner prevented the proper identification of bone versus ivory. Another examined point in this research is whether such arrowheads were produced for actual warfare or for prestige and symbolic use in ceremonial events considering their bone material. The examined samples from other sites show that bone can be hard enough to penetrate game and human body even with light protection such as archery. Bone for making arrowheads was used for hunting big games and some tribes still use them.