فرهنگ

After the emergence of Islam and its spread in Iran, Persian poetry received many influences from it. The more we move away from the beginning of Islam, this influence becomes more evident in literary works; until it reached its peak in the seventh and eighth centuries. After this period, the signs of the influence of Quran and Hadith are still visible in the poetry. Junoni Ardabili is one of the unknown poets of the Indian style in the 12th century, whose poems were influenced by the teachings of Islam and the beliefs of the Shia religion. The study of his Divan, which was carried out with a descriptive-analytical method, in five sections of "special words or words"; "Reference to the names of famous people of the Islamic world"; "terms, interpretations and mystical concepts"; "Concepts related to Islamic teachings"; "Reference to stories, verses and traditions" has been carefully considered. This study, with the aim of determining the role of Islamic culture and knowledge in the richness of his poetry, showed that a significant part of his poems was influenced by this intellectual-cultural source; In such a way that the lack of these influences will seriously reduce the richness of his poems.

The village of Shakriyazi in Salmas is located in the district of Kure Sinli in Salmas. The Kure Sinli district starts from the north of Salmas and ends at the Qotor Valley in Khoy. The hardworking and active residents of this district are of Turkic descent from Azerbaijan and practice the Shafi'i school of thought. In terms of historical formation, customs, and traditions, while sharing some similarities with other regions of Azerbaijan, they also have certain unique ceremonies that are remnants of very ancient times. This article discusses the history of the Kure Sinli people, as well as the culture and customs of the village of Shakriyazi in Salmas.Şəkəriyazi kəndi Salmas şəhərinin Kürəsinli rayonunda yerləşir. Kürəsinli rayonu Salmasın şimal hissəsindən başlayaraq Xoyun Qotur dərəsinə qədər uzanır. Bu rayonun çalışqan və fəal əhalisi Azərbaycan türklərindən ibarət olub, Şafii məzhəbinə mənsubdurlar. Tarixi formalaşma, adət-ənənələr baxımından ümumi Azərbaycan mədəniyyəti ilə oxşar cəhətlərə malik olsalar da, qədim dövrlərdən qalma bəzi özünəməxsus mərasimlərini qoruyublar. Bu məqalədə Kürəsinli əhalisinin tarixi və Salmasın Şəkəriyazi kəndinin mədəniyyəti və adət-ənənələri araşdırılırŞekeryazi Köyü, Salmas'ın Küresinli bölgesinde yer almaktadır. Küresinli bölgesi, Salmas'ın kuzeyinden başlayarak Hoy'un Kotur Vadisi'ne kadar uzanır. Bu bölgenin çalışkan ve aktif sakinleri, Azerbaycan Türklerinden oluşmakta ve Şafii mezhebine mensupturlar. Tarihsel oluşum, gelenek ve görenekler açısından genel Azerbaycan kültürüyle benzerlikler taşısalar da, çok eski dönemlerden kalma kendilerine özgü bazı törenleri korumaktadırlar. Bu makalede, Küresinli halkının tarihi ve Salmas'ın Şekeryazi Köyü'nün kültürü ile gelenekleri ele alınmıştır.

Caucasian ethnic groups have had a close relationship with Iranians in recent centuries. Among the ethnic groups that played an important role in the political and economic structure of Iran during the Qajar era were the Georgians. This article attempts, using historical reports and data, to examine the presence of Georgian immigrants in Iran and to investigate the activities and life of Alexander Mirza Georgian and his children and descendants in the political structure of Iran. According to the available data, families such as Naqdi, Bahar, and Tehrani are among the descendants of Alexander Mirza. This research seeks to answer the question of what connection the ancestors of the Naqdi, Bahar, and Tehrani families had with the Georgian royal family? And whether historical documents confirm the origin of these families to Alexander Mirza? In this research, which was conducted using a descriptive-analytical method, one of the main ambiguities in the family narratives of this family is the doubts about the relationship between Sohrab and Afrasiab. Some members of this family have considered Afrasiab to be the son of Sohrab, while others have introduced both of them as the children of Alexander. The findings of the research, based on various historical sources, reject the first narrative and confirm the brotherly relationship between these two figures. Additionally, considering that the Naqdi family is attributed to Sohrab Georgian and the Bahar and Tehrani families are descendants of Afrasiab Khan, it can be claimed that the roots of these three families can be traced directly to one of the sons of Erekle II, King of Georgia. This study was conducted using documentary and library sources and data.

With the establishment of the Timurid government in the plateau of Iran and the approach of the Timurids to the role of court women in the political, cultural and social arenas, the position of these women underwent a transformation and these effects and the presence of court women can be seen in the paintings of this period. By drawing the faces of the ladies, he tries to show their social status in this age.The purpose of this article is to know the social status of court women in the Timurid period in the paintings on the walls of palaces and illustrated books. This research by collecting library materials in a descriptive and analytical method and extracting information from the paintings of this period, the social status and characteristics of He has drawn a cover and scenes from the life events of the women of the Timurid dynasty. The findings of the research show that painting in Iran during the Timurid period was prominent as an art and is one of the influential sources in historiography, and while it reflected the Iranian artistic spirit by recording the lives of the women of the Timurid dynasty, they were influential and influenced by politics. And the rule of Timurids and the introduction of social status and presenting an image of the dress and some court rituals, showed scenes of the events of the lives of the women of the Timurid dynasty.

One of the topics of the elders of Islam in the history of Islam was cultural issues and how to deal with cultural contradictions, and especially in the middle of the second century, during the time of Imām Mūsā ibn Jaʿfar ʿalayhimā al-ṣalātu wal-salām, when with the beginning of Graeco-Arabic translation movement, various non-Islamic ideas that were in conflict with Islamic culture entered the Islamic society. In addition to the intellectual distractions, the pressure and repression of the ruling establishment had also made it difficult for Imām Mūsā ibn Jaʿfar ʿalayhimā al-ṣalātu wal-salām. It is necessary to examine the reactions and efforts of the Imām to confront these attacks, since the identity of the Shīʿ was threatened during this period and all the factors were provided for the destruction of Shīʿism. Therefore, the actions of Imām Mūsá al-Kāẓim salāmu llāhi ʿalayhi, who continued the Shīʿ school are important and should be examined. His methods can be expressed in this article by using a descriptive-analytical method and based on library documents, for reforming the society, including the distribution of aḥādīth (Arabic: تتادیتتث ا, singular: ḥadīth, traditions and narrations), debates with opponents, correspondence with companions, confronting the excesses of rationalism, training students, and cultural explanation in confronting the politics of deception. The purpose of this article was to find out the reform methods of Imām Mūsā ibn Jaʿfar ʿalayhimā al-ṣalātu wal-salām for the Islamic society and the continuation of Shīʿism life.

Turkmen Sahra is a region in the west of Golestan province, which is located on the southeast coast of the Caspian Sea and in a wide plain called Gorgan Plain, adjacent to the Gamishan wetland. Turkmen Sahara currently includes 2 cities named Bandar Turkmen and Gamishan. The previous name of Bandar Turkmen was Bandar Shah, which was removed from the Gorgan subdivision in 1358 in terms of political divisions and became an independent city with the same name, and Gomishan, with the center of Gomish Tepe, is located in the north of this desert. Reza Shah's policies of modernization and modernization and as a result objectification of municipal law in Turkmen Sahara like other regions of the country along with the establishment and construction of ports and railways and the many traffics resulting from it, in addition to changing the appearance in the field of urban planning and creating It also established deep social infrastructures, changes and transformations and caused visible changes in the cultural and traditional structure of the people of this land, which included the discussion of converting old schools into new schools and changing the way of education. In this article, the modernist actions of the first Pahlavi and the goals of Reza Shah from these actions, the main of which was changing the traditional culture and restricting the Turkmen people, are analyzed.

The living environment of today is the outcome of the relationships between the people who have lived in it and nature, from the time of the emergence of the human species on Earth to the present day. Human activities and the changes resulting from them in the context of place have taken place under the influence of beliefs, needs, and natural restraining and reinforcing factors, and with the change of generations and climate change have taken on various forms, the remnants of which we are witnessing today. The current landscape, which bears the marks of the past, is called the archaeological landscape, which is the result of the combination of objective and subjective elements. The objective part is the archaeological remains, but the subjective part includes the relationships between societies, culture, and its changes, which are often overlooked; however, this often-overlooked part has been very dynamic and has played a significant role in shaping the existing objectivity. This paper attempts to present a method for reading the archaeological landscape in the perception of the contemporary human being through the archaeological landscape phenomenology. The phenomenology of the landscape requires a comprehensive approach in which we pay close attention to "nature" and "culture”, to places with and without evidence of change or human activity. By considering the hierarchy of historical-cultural events and the objectivity that remains from them, as well as the connection of the people who lived there with the surrounding natural environment, this method provides a reading that, in addition to emphasizing the protection of ancient objective structures, preserves the continuity of these landscapes with their context and transforms the archaeological landscape from mere protection to a dynamic and interactive landscape with contemporary humans. Therefore, understanding the evolution of archaeological landscapes and their values is of fundamental importance for conservation and planning strategies. These landscapes possess inherent natural and cultural values, which necessitate the integration of objective and subjective aspects into methods for their conservation and presentation.

The Seljuks brought about a deep transformation in the cultural and social foundations of Iran. Although they added to the intellectual conflicts by removing the Boyeh family and confronting Shiism and the Ismaili sect; But by giving field to Iranian intellectuals, they became the ground for the reconstruction of local culture. This article with the aim of recognizing the structure of the educational system of the Seljuk era tries to answer this question with a descriptive-analytical approach and "library method how the establishment of the Nizamiyeh affected the cultural components Especially education from the Seljuk period to the Ilkhanid period? It is assumed that the training of civil servants to serve the political system caused the destruction of some dynamic aspects of previous education. This review also shows: although bigotry darkened the culture of the Seljuk era; But the Nizamiehs were the result of the thought of Iranian bureaucrats and the natural and historical continuity of the institutions before them. These schools had a great contribution in transferring knowledge and cultural heritage to the Ilkhanid era.

The Persian Gulf has been considered as a major commercial highway since the distant past until now. Archaeological documents and historical texts prove the claim that the nations of this region were very skilled in seafaring and maritime trade, and their maritime dominance and extensive world trade with the ancient ports of Indochina, the Red Sea, and the coast of East Africa is undeniable. In this research, an attempt has been made to examine the first maritime efforts of the civilizations located on the shores of the Persian Gulf and the Sea of Oman. Based on archaeological findings, the presence of merchant groups in the northern and southern regions of the Persian Gulf and Oman Sea has been proven since the beginning of the 7th millennium BC. The history of these groups shows that over time they engaged in shipping, trade, fishing, pearl making, agriculture and other diverse economic professions. In the 3rd and 2nd millennium BC, there are more colorful evidences of these types of economic activities between the maritime and backport areas. In addition to economic exchanges, navigation among the seas led to the sharing of cultural affairs of different regions far away from the Persian Gulf and the Sea of Oman.

Morteza Motahari , one of the Shia philosophers and Islamic prominent figures , had a key role in modern Islamic civilization and revival of Islam . He had political, economic , cultural, social views . The present study aimed to investigate his Islamic , civilizing cultural ideology . Master Motahari had an important role in contributing to Muslims ’ intellectual abilities and training others through his great works . According to Motahari , every social movement is prone to problems , such as the foreigners ’ influence on its thoughts, extreme modernism, and the influence of opportunists . He also believed social movements may undergo change in future . He believed cultural change and creating new social structure necessitates knowing the factors in cultural damage . The present study , using a descriptive - analytical approach , deals with his cultural viewpoints .Key Terms: Shahid Motahari, Islamic Civilizing Ideology, Cultural Ideology, Social Movement, Education

The present article discusses the historical perspective of Professor Parizi’s work. The research is based on the hypothesis that no historian writes without an "opinion". Their historical writings are based on their earlier information, social conditions, and lived experience. Thus, even though the titles and topics of Professor Parizi’s books are very simple, there is a historical perspective that guided the author to develop his perspectives. Most of the contents of this article are taken from the works of Professor Parizi, but some other sources are also referred to for a better understanding of the subject. The article aims to show that Parizi also tried to present some new historical concepts. The main question of the article is, what elements were influential in the historiography of Parizi? As a method, the present article uses content analysis.

The aim of this article is to draw an overall picture of the past and present situation of Iranian Baluchis in East Africa and the way they adapt to the new environment, based on an examination of various aspects of the reasons and ways of migration. Identifying the reasons for Baluch migration to East Africa and the impact of their presence on the indigenous population (and vice versa) are the main objectives of this article. The hypothesis of the article is that the indigenous population of East Africa welcomed the immigrants and established an amicable relationship with them. The theoretical framework of this article is based on the “interactive theory of acculturation and integration index in acculturation model” by Richard Bourhis. The author has attempted to examine the cultural interaction between Baluch immigrants and East African natives through qualitative content analysis, analysis of historical sources and field research as well as personal observations. The bilateral socio-cultural consequences of Baluch immigration to East Africa are considered as independent variables

Ibrahim Pourdavood was among the biggest and the most prominent researchers of ancient Iran culture (Mazdeyasnā Culture) whose life devoted to this and showed ancient Iran culture and history burried long time ago. He was eager to publish pre-Islamic culture, language and literature. In that time Iranology knowledge was in hand of foreign scientists, it was a masterpiece that Pourdavood could revive ancient Iran culture after many centuries and give it a scientific face. In addition to introducing Pourdavood personality and opinions, the study aims to research in Avesta translation and ancient Iran culture. Basic question in the study is that: what was Pourdavood purpose of Avesta translation and writing ancient Iran culture book? It seems that his purpose is to declare ancient Iran to present generations of this land and stimulate interest to this land and attempt for land reclamation. The study is descriptive analytic one and compiled based on library studies.

Technology, due to its importance and position, has a long history in human life. The division of civilizational periods into the Stone Age, metal, and industrial revolution reveals to some extent such importance and necessity. However, following the developments in Europe in the new era, the methods of acquiring science and technology gradually underwent fundamental changes. This, in addition to making the West superior in terms of welfare, economic status, military status, etc., gradually made the use of new technologies and products an inevitable necessity for other societies. The important point in traditional societies, including Iran, is that the use of new technologies is not a simple transfer, but because of its effects on political, cultural, social and other foundations, it has faced major challenges. Accordingly, the present study tries to investigate their role in the transfer of technology in Iran with descriptive-analytical method, using Geert Hofstede's theories and concepts in the field of cultural differences of societies.

with the beginning of Ba'ath and religious discourse, the state of Mullah or the rule of the Quraysh aristocracy, saw the new discourse in conflict with their interests and from the fourth to the fourteenth year They did it to stop it. One of the most important actions against the Prophet's invitation is the action of the Muqtasmin group. Accordingly, the present article seeks to respond to the nature and appearance of the Muqtasim in the early period of Islam and their method of action against the newcomers and newcomers who have looked at it with a descriptive-analytical approach and a library style with the benefit of the H0ly Koran and historical narratives. The findings of this study show that the Muqtasmin group converged with the Quraysh leaders in their dealings with the Prophet (PBUH) and through their cultural activities, created obstacles for trade and pilgrimage caravans in religious discourse. However, the behavior of the Prophet (PBUH) and the newcomers, in contrast to their cultural movements and the set of factors of tribal relations, caused the failure and ineffectiveness of the actions of the Muqtasmin group.

How to implement and implement security in the form of an institution related to culture and economy depends on a complex network of individual, social and institutional relationships, in fact, security is a cultural, economic and... answer to the comprehensive needs of people and also Security is responsible for the protection of human beings, of which the government in the macro dimensions and the checkpoints in the smaller levels are its crystallization and embodiment, hence, understanding the concept of security in accordance with Malinowski's functionalism theory in response to the human need for security, is a problem This is research. In order to achieve this understanding of the technique of studying library resources, documents were observed and interviews were conducted. Theme analysis was used to analyze the findings in the form of functionalism theory. The themes extracted from this research in the form of "need", "institution", "mandate", "employees", "regulations" and "activity" have been the focus of the classification of the findings of the present research, the result of which is this security is a need. The answer to this need is possible only through culture, economy and related components.

In ancient times, a large area southeast of the Iranian plateau was called Makran. The first available accounts of Makran, known as Mecca, date back to the Achaemenid period. In the surviving documents from the Sassanid period, this area is mentioned as Makuran. In the Islamic period, Makran has been mentioned in various historical, geographical, and other sources. Although there are few reports left about the geographical, economic, and cultural situation of Makran throughout history, there is a clear difference in the existing reports. By carefully evaluating the existing reports on Makran, it is inferred that these reports can be divided into formal and informal reports. Official reports refer to the reports of military conquerors and government agents who reported on the situation in the region for specific purposes, and their reports were recorded in written historical and geographical sources. Informal reports refer to the reports of other geographers, historians, travel writers, and so on. The purpose of this article is to analyze the existing official reports related to the geographical, economic, and cultural situation of Makran in the past centuries. The present article is written using library resources in a comparative way with a description and analysis of data..

The years of the Taghut rule in Iran was the era of denying the true identity of the Muslim people and fighting against the spiritual and moral dimensions of human existence, based on which the Pahlavi government emphasized the element of Iranianness and denied the place of Islam in giving identity to the society and people of Iran, as well as adapting models Foreign culture tried to present an example of Iranian man who was mostly a western creature and lacked a clear understanding of his real existence. The people's desire for identity, which arose from the feeling of imperfection and ambiguity in their cultural and philosophical position, brought about the Islamic revolution, and as a result of the victory of the Muslim people, the way to return to the true self and acquire an authentic Iranian Islamic identity is smooth and great steps are taken to realize the ideal of a perfect human being. It was removed which is still going on./The years of the Taghut rule in Iran was the era of denying the true identity of the Muslim people and fighting against the spiritual and moral dimensions of human existence, based on which the Pahlavi government emphasized the element of Iranianness and denied the place of Islam in giving identity to the society and people of Iran, as well as adapting models Foreign culture tried to present an example of Iranian man who was mostly a western creature and lacked a clear understanding of his real existence.