پروین داوری

Bahrām II was crowned as the fifth Sasanian king in 276 A.D. When he came to the power and crowned in the court, like his ancestor, Ardaxšīr Bābakān, he tried to depict his victories over the enemies and also his crowning on the rock reliefs in order to legitimize his kingship and stabilize his power. Among Bahrām II archeological and artistic works, his rock reliefs and coins are very various and prominent, compared to his ancestors which shows a change. Also, among Sasanian kings, women’s presence in Bahram II rock reliefs is more seen than any other Sasanian king, especially in his coins. Based on written evidences and in a descriptive-analytical way, the current research aims to analyze the position of women in the reliefs and coins of Bahram II. Based on the written and archaeological evidences, the widespread presence of women in the coins and reliefs of Bahram II -compared with his predecessors- can be attributed to the special status of some court women and their empowerment during the reign of Bahram II.

Sasanid Empire fell in 651 AD, with the invasion of the Arabs, however, the literary and archaeological evidence left by them shows that their jurisprudential-legal heritage remained in Iranshahr for centuries.  Preserving the continuity of the generation and wealth in Zoroastrian religion is of great importance, and the continuity of the era could be maintained through a male child. Without a son, a person could solve this deficiency through some means: an adopted son, or surrogate marriages were arranged in that man's name. The children from these marriages also belong to the deceased. Stūrīh was one of the types of surrogate marriage and was organized to provide a successor and an heir. Stūrīh has two aspects, financial and religious, and the woman's motivation for taking up Stūrīh was mostly its financial aspect. This research aims to study the issue of Stūrīh based on the 11th and 28th post-Sasanian documents of Tabaristān and show women's financial matters in Stūrīh. Thus, these documents introduce us the process of accepting financial issues in the periods after the fall of the Sasanids in areas still influenced by the legal culture of the Sasanid period. The method of the research is  descriptive-analytical, based on a case study of Tabarestān, post-Sasanian documents and library study. Studies in these documents show that jurisprudential laws in Zoroastrian society benefited a certain coherence and order. Zoroastrian society had not severed its connection with the past, and the same laws remained in force and were implemented in the post-Sasanian society.

Family in both Zoroastrianism and Islam is a foundation of social life thus considering a position for guiding family became necessary; this responsibility was entrusted to the father or the husband and he was the master or guardian of the family. An examination of this issue in Zoroastrianism and Islam revealed many similarities between these two religions. Accordingly, the current study mainly aims to address a comparative study of sālārīh (guardianship) in Zoroastrianism and Islam. The research findings analyze the issue of sālārīh (guardianship) in each religion and identifies similarities and differences of this issue in these two religions as well

Family is the foundation of social life and the cornerstone of the society. After marriage and family formation, each of the members, including the parents and children, is going to have special rights and duties towards one another. In Zoroastrianism after legal and official marriage, known as pādixšāyīhā zani, family members acquire certain rights. This type of marriage is much like permanent marriage in Islam, in which family members have certain rights and duties too. Conducting a comparative study, this article surveys the rights and duties of family members from the perspective of both Zoroastrianism and Islam, showing that there are many similarities between these two religions that might be an indication of the continuity between their traditions. Conducting a comparative study, this article surveys the rights and duties of family members from the perspective of both Zoroastrianism and Islam, showing that there are many similarities between these two religions that might be an indication of the continuity between their traditions.

In Islam and Zoroastrianism certain rules govern the divorce without which it is not valid. An examination of these rules and the legal details involved can shed more light on this important problem. The present study will examine the conditions of divorce and the right to divorce in Islam and Zoroastrianism and the financial obligations that come with the divorce. Our study show that in both religions certain conditions are imposed that make the divorce more difficult. Although there are certain similarities between the two religions, the divorce law in Zoroastrianism went through certain changes as the political situation changed and made the divorce more difficult as a desperate attempt to keep the foundations of Zoroastrian family strong under the rule of Muslims

The formation of marriage which is the foundation of family in both Islam and Zoroastrianism depends on certain requirements or conditions. The comparative study of these requirements or conditions shows certain similarities and differences between the two religions, and examining these issues can shed light on the common tradition and shared heritage between the two.
The present essay will first study the conditions of marriage from perspective of Zoroastrianism and then compares that standpoint to the Islamic law. The study shows that although there important differences between the two religions. this research deals with one problem from the perspective of the Zoroastrianism and then examines the same problem from the Islamic point of view. Common characteristics in conditions of marriage (age, consent of the guardian, consent of the girl and boy, and their social equality) and in the marriage contact itself (offer and acceptance, representation, witnesses and bride-wealth) between the two legal systems are noteworthy.

In Zoroastrian law there several indication that denote to the temporary marriage as a legal institution and this can be compared to the one in Imami jurisprudence. Sunni and Imami jurists differ on the continued legitimacy of the temporary marriage which the former believes it to be continued. Temporary marriage is legitimate in the opinion of Imami jurists and it has certain conditions that need to be observed. In Zoroastrian texts there is no separate chapter discussing this institution but based on the remaining evidence one can infer its existence and attempt a reconstruction. In the first section of this paper this remaining evidence, direct and indirect, will be discussed and then the main points of comparison with Imami jurisprudence will be studied taking into consideration similarities and differences. The study shows considerable similarity although the aims and conditions are different on occasions.