There is very little information about the beginnings of Ahwaz. Although the establishment of an urban settlement in this area is speculated as from the Elamite period onwards, the oldest historical and archeological evidence about this city does not go beyond the Sassanid or Parthian era. According to the Sassanid texts, such as the Šahrestānīhā ī Ērānšahr (The Provincial Capitals of Iran), and a large number of Islamic chronicles, at this time, a city called “Hormuz Ardeshir” was built by Ardeshir Babakan or his grandson Hormuz Ardeshir in this area. According to narratives, like many pre-Islamic Iranian cities, this city had a bifurcated structure - the civil and the administrative sections-which were called Hujistan Vajar and the Hormuz Ardeshir respectively. With the advent of Islam, the administrative section disappeared but the civil section remained with the Arbicized name of “Suq-al-Ahvaz”, although the narration is not without ambiguity and confusion. This article, to obtain a more accurate picture of these narrations and consequently the old Ahvaz, seeks to take a closer look at the founding narrations of Ahvaz using historical research method and by analyzing and comparing these narrations. In addition to removing the above-mentioned ambiguity and confusion, such a study can provide good support for research on history identity and field studies on the current Ahvaz, as one of the legacies of Iran’s urban planning history. The results provide a new narrative on the formation of Ahvaz during the Sassanid era, which is slightly different from previous accounts. At the same time, it can provide a more appropriate combination of different and sometimes contradictory narrations about this city. Furthermore, it can offer a new hypothesis about the location of Ram Ardeshir or Ramesh Ardeshir, one of the first cities founded by Ardeshir Babakan. According to this research, Hormuz Ardeshir and Hūjistan Vajar are both names of the same place, i.e. the civil section of the Sassanid city, which continued to exist even after the advent of Islam by becoming “Suq-al-Ahvaz”. On the other hand, the administrative section and the first Sassanid city in this area was Ram Ardeshir or Ramesh Ardeshir, which disappeared in the Islamic era; a fact that probably led to the confusion of the geographical and historical texts of the Islamic era about its location.

Andarznameh Ardeshir is a collection of advices attributed to Artaxerxes ɪ of Sassanid dynasty and said to have been left for his descendants. It has been longer than the present version and provided a more detailed model for the Sassanid kings and later, through its translation into Arabic, for the Muslim rulers. In the early Islamic centuries, Andarznameh was mostly known as Ahd-e Ardeshir, and it is believed that there had not been a whole version of it at that time as well. In order to shift Seljuk’s tribal view to Iranian governmental model, Khajeh Nizam al-Mulk wrote Siasatnameh. Ahd-e Ardeshir was an important source for Khajeh Nizam al-Mulk, in whose time the Arabic version was available. He has brought quotations from Ahd-e Ardeshir that that indicate his access to and adaptions from it. In many arguments of Siasatnameh, including the parts containing charecteristics of Sultan, devotedness to religion, and principles of statesmanship one can see adaptations of Ardeshir’s advices.
This study is an analytical approach to investigate the attribution of Andarznameh to Ardeshir, and the status of Ahd-e Ardeshir in the early Islamic centuries, and an attempt to trace the advices of Ardeshir in Khajeh Nizam al-Mlk’s Siasatnameh.

The Sasanid Ardeshir's Advices were so valuable in terms of training that besides much usage and application in Sasanid period, they were considered as a prism for commanders and a rich source for literature and ethic authors in Islamic period. Qabous-nameh is considered of written advices in fifth Hijri century. Various training subjects of Qabous-nameh represent that Unsur al-Maʿāli has utilized numerous sources in writing it; therefore, it needs to be surveyed to retrieve the Sasanid Ardeshir's Advicesin the work. The importance of retrieving Ardeshir's advices in Qabous-nameh, is to express the process which the mottos of Sasanid period mixed with Islamic Learnings in lslamic primary centuries about training matters and were made some works under the situations that they were used to educate children and teens until recent centuries. According to the process, this question is proposed how and where Ardeshir's advices have been used in Qabous-nameh? In this writing, Ardeshir's advices have been specified based on three parts of practical motto in Qabous-nameh. The article has been written historically by analyzing and comparing Ardeshir's advices and available mottos in Qabous-nameh. The surveys show that the Sasanid Ardeshir's Advicesinclude much part of Qabous-nameh content. Of course, it has also been used Islamic teachings, Unsur al-Maʿāli experiences and other advices of ancient Iranians in writing Qabous-nameh

The security problem in cities and boundaries during Sasani is very complex that security in each country with internal ability is the most fundamental rule of it's autonomy. Sasanian was not an exception and they relied on internal force to supply security. During Sasanian, the army took more power and order  when Ardeshir. Babakan (226_241)  and his purpose was to recover military power and  to maintain security within all cities of the country. This research aims to study the defensive elements of Sasanian in different dimensions such as operating and non_operating systems in Ardeshir Khore . In this research the authors examined security measures and defending Ardeshir Khore city during Sasani and it is specified that in addition to create ordered army for defense, Ardeshir had taken some measures to secure Ardeshir Khore. Constructing castle,digging ditches and creating fences around the city are some practices by Sasanian to defend the city non_operativly.  Ardeshir Khore is the first Sasani empire city in which the security is prioritized and the city leader exploits defense systems to maintain the security in the city. The present research is fundamental in a descriptive _analytical method.  The research data has been collected by field observations and library ways. The research innovation is to identify security measures of Ardeshir Khore city which has been  less considered .

The political structure of the Parthian government, the cultural diversity in the Parthian society, along with the particular religious’ approach of the Parthian kings and the successive Roman invasions of the western borders of the Parthian Empire, generally created critical conditions in Iranian society in the second and early third centuries, In such circumstances, Ardeshir Babakan from a religious family in the province of Persia, succeeded in providing the cause for the fall of the Parthian government and during two years of continuous political and military activities, transferred the country's political power from the Parthian family to the Sassanid family. Ardeshir's ability to transfer power from the legitimate kings of the country to his family, which was due to his correct understanding of the critical situation of society, on the one hand, and overcoming political, military, religious and social crises and disorders by having some personality traits and characteristics. And his behavior makes it possible to explain Ardeshir's personality and performance in the form of the theory of the charismatic leader Max Weber. Thus, the main issue of this research is to explain the personality of Ardeshir Babakan in the form of Max Weber's charismatic theory. Studies show that in addition to Ardeshir's personality and behavioral characteristics, the social and political conditions of the society could have paved the way for the emergence of a new leadership with a new ideology in the country. The findings of this study indicate that Ardashir I Sassanid with all personality traits, by taking some measures and with special attention to the Zoroastrian religion and the design of a new discourse of unity of religion and state to resolve political and social crises in society and finally aside. Taking over the government and choosing a suitable successor can be a charismatic leader. The research method in this article, according to its sociological approach, is to describe and analyze the data in the framework of "Charisma Theory" and to recognize the dimensions of personal, family, political and historical personality of Ardeshir Babakan in the framework of this theory

Qal’eh Ardeshir is one of the most outstanding surviving buildings in the east of Kerman city and it seems that its formation, expansion and depopulation have been linked to the development and security of the city and Kerman region. Whereas, about chronology and its role in relation to the Kerman Spatial Organization, various and sometimes contradictory hypotheses and opinions have been raised so far. The purpose of this study is to explain the role of Qal’eh Ardeshir and to investigate the position of Qal’eh Ardeshir in the Kerman's Spatial Organization in different periods, especially the Islamic era. The research is historical-analytical in terms of essence as well as content, and information has been collected through field research and documentary research methods. Accordingly, by combining the data obtained from field research and content analysis of historical sources, attempting to explain the quality and impact of Qal’eh Ardeshir on the physical structure of Kerman. The study of the architectral structure, cultural materials and historical sources shows that this castle was designed and built according to the political and military status of historical and Islamic periods and has been used almost continuously from the historical period to the eighth century AH also have played a role in political changes and social events in the region. Based on the content analysis of the historical texts and the narration of written sources about the events related to Qal’eh Ardeshir, it seems that Qal’eh Ardeshir, in addition to its military role, had other roles such as a place for rulers, a refuge for rebels, a treasury and a place for political prisoners. Although this castle was physically located at the outside of the historical context of Kerman and on the eastern outskirts of the city, but functionally, it has been an influential element and affiliated with the Kerman's Spatial Organization.

"Haftwad" story is a multilayered story of shahnameh, Although it included in a section called historical section of shahnameh, but it has been interwowen with mythologic elements and constructed in margin of myth and history. this story with it's origin came back to "Ardeshir Babakan Works", is a section of Ardeshir life befor reaching Iranshahr kingdom. Historical-mythic nature of Haftwad story and its collection of textual and intertextual elements required in various reading and pave the way to reading religious, historical, political and even economic topics with semiological approaches, discourse analysis, and new historicism. The present research aims to review This story from both new historicism and discourse analysis point of view (perspective) having a deep connection with authority and ideology, and to represent its neglected and unsought aspects. In sum, struggle between Parthian and sassanian, contrast of legal and illegal authority, hegemony of financial system and contrast of both Zoroastrianism and Mithraism is motif of Haftwad story in each of such reviews. Also study of elements and signs available on shahnameh narrative and another source of Haftwad story show that source of political and ideological authority has played an important role in formation events in primary source of shahnameh narrative (Ardeshir Babakan Works) and following it in shahnameh itself.

Ardeshir Testament and Ardeshir Ferdowsi's Shahnameh are among the Andarz that convey to us the political way of governing. Although these two texts have been compiled in two different contexts, they have consistencis and inconsistencies in the manner and methods of government. Therefore, this article seeks to answer the question of what is the difference between the Ardashir Testament and the Ardashir Ferdowsi Shahnameh in terms of governmentality? The result of this research is that the Ardashir Testament is issued by a king who is familiar with politics, governance, and technologies of power. The realism of this policy is in contrast to Ardeshir Shahnameh of Ferdowsi, who is a landowners (dehqan) who is not in politics and has much of wisdom and advice. Therefore, this paper intends to examine the consistencis and inconsistencies of the two texts with a "comparative approach" and with the help of Michel Foucault's theory of governmentality.

One of the characteristics of Sassanian is that they use to methods of Water transferring with policy Fund، administrative and important technology، which turn dry and semiarid land of Iran to a suitable place for long and continuum life. Firuzabad Plain (Gur- Ardeshir khore) is a sample of coherent system and exact operation of water sources، from existence in region sub-arid Iran which 18 century after Ardeshir، the founder of Sassanid imperial، recognize the Firuzabad plain as vital area staying the society of Sassanid kingdom. Firuzabad plain is full of huge buildings and memorial from the founder of Sasanian Imperial dynasty along with surrounding settlements، Who has studied settlemen pattern، Water transition practices in Firuzabad plain، Sassanid and Islamic periods unmentioned. Several questions about the sources and modes of transmission of the city of Ardashir khore (Gur) periods the Sassanid and Islamic، remained unclear and they are the aims of the current study. The research methods employed all the available resources to identify and evaluate the role of water shaping Firuzabad plain by the Early Sassanid architecture and ways of carring water to the city of Ardashir khore (Gur) during the 16th century، the life of it. Archaeological studies of the writers revealed that was in surces of Sasanian and Islamics period about different methods of carrying water to Ardeshir khore city has been demonstrable and Firuzabad river has had a main role informing building of early Sassanid period. The most important monuments of the early Sassanid period are the Qale’h Dokhtar، Ardeshir Palace and the Gur city; all of these buildings have raised up by Ardeshir، founder of the Sasanian Empire. Firuzabad Plain settlement largest of Ardashir khore (Gur) city، which is located in the eastern part of the river. According to surveys conducted around the river Firuzabad only source of water for the northern، eastern and south of Gur، a distance of several kilometers. Historical Sources of Water Supply Project for the length of six kilometers to the grave of the story moved to the middle of the city takes a certain height. The river water is not accessible to the middle of the city. After matching the historical and archaeological evidence، it is understood that Sassanid water pond in front of the North Portico of the palace of Ardeshir in the form enclosed and buried in the basement of the town have moved. After the collapse of the Sassanid Empire by the introduction of Eslamic period and early and Middle Ages of the three sources of water for the water supply to the city was buried، These changes are somehow related to political developments in the province and the failure of Siraf port flourished in the Late 4th century (A. H) is. Evidence suggests that the Sasanian have a thorough knowledge of geography and strategic location Firuzabad plain، That consequently the implementation of a systematic and coherent transfer of water to support the political، economic، administrative، technical and strong، Firuzabad plain to bloom in business، industry، agriculture and the arts has، Until after the collapse of the Sassanid Empire in the 4th century (A. H); Has retained its position as an ideal city. But after that، the commercial life of plain Firuzabad plain، the boom fell، maintaining full control of all modes of transport are Firuzabad plain water. The rapid development of urbanization، the construction of more than 2،000 agricultural wells، with the implementation of the agrarian reform law in 1340 decade (A. D) The Sassanid precious relic was forgotten.

Among the Sassanid artifacts is a disc at the Cleveland Museum of Art. There is no information about person engraved on the disk, just in the Cleveland Museum's recorded information, and idea of Dorothy Shepard, this hunter man is Ardeshir II of Sasanian Dynasty. Due to the unusual form and uniqueness of disc among the Tape Hesar Bronze Age culture works, and despite the fact that the motif and subject engraved on it are characteristic of the art of the Sassanid period; But with the help of archaeological data, interesting information can be provided. The objectives of this study are to understand the person engraved on this marble disk In this study, In addition, the authors try to evaluate the origin of the marble disk based on archaeological findings so that they can speculate about the geographical area production of this object and determine whether this work is the production of the area from which it was found. Or was it produced elsewhere in the realm of the Sassanid kingdom? the authors have shown similar examples of disks from the prehistoric period and have shown that the construction site of this object in North and Northeastern Iran is in sites that contain both Bronze Age cemetery and the Sassanid period remains. And the original disk belongs to the Bronze Age and the culture of Hesar / Gorgan, examples of which have been found in the tombs of this period. Also, considering the form and decoration of the crown engraved on this disc and its comparison with the crown of Ardeshir II in the Taq-e Bostan and the plate of Ardeshir II recovered from the Mes Aynak site in Afghanistan, it seems that Ardeshir II could not be the king engraved on this disk. The depicted person on this plate is probably one of the Sassanid princes who ruled the Northern region or one of the local dynasties kings; during early Islam of the region, dynasties that remained faithful to the Sassanid traditions for several centuries. However, we will need more information from archaeological or incidental findings to reinforce these ideas or change it.