نشریه مطالعات ایرانی اسلامی
سال دوازدهم شماره 2 (تابستان 1401)

To get familiar with the way of governance in pre-modern Iran, it is necessary to know the successful and unsuccessful models of governance. Among the Iranian governments, the Safavid government has the merit of examining the successful and unsuccessful models of governance for many reasons. And among the Safavid rulers, Shah Abbas I is the most influential king in the history of Iran, since the court chroniclers have gone to extremes with the king of the time and what they say is what the ruler likes, the presence of non-court sources such as travelogues is useful for understanding the ruler's policies. Don García de Silva Figueroa, the Spanish ambassador to the court of Shah Abbas I, is a sharp and experienced person who held military and administrative positions in the Spanish government until the age of 60. This research aims to analyze Figueroa's data in his travelogue to answer the question, what was the political personality of Shah Abbas I from Figueroa's point of view?Regardless of the shortcomings of Figueroa's travelogue, the abundance of data in this work about the political personality of Shah Abbas confirms that Figueroa's descriptions are relatively accurate and in line with reality and can correctly explain Shah Abbas' political achievements. In other words, it can be assumed that Figueroa's description of the political personality of Shah Abbas corresponds to the political achievements of Shah Abbas I. In the Safavid era, travelogues have a special place among written sources, both in terms of number and volume of content. One of these travelogues is written by Don García de Figueroa, the Spanish ambassador. Figueroa's knowledge about the recent and distant history of Iran and his maturity in political and military fields has increased his ability to describe and analyze his observations. He has provided useful and important information about Shah Abbas I. Figueroa, while describing Shah's appearance in detail, also gives good information about Shah's clothes and lifestyle. In his entire travelogue, he mentions the political personality of Shah Abbas in more detail, so that through these data, one can understand the different dimensions of the Shah's behavior, speech, and thought. Figueira's information as the Spanish ambassador is very important about the special diplomatic etiquette of the court of the Shah of Iran. In his meeting with Shah Abbas, he mentions the friendly atmosphere of the Iranian court and writes that the Shah of Iran called the King of Spain a brother. In addition, Figuera praises the skill of the Shah of Iran in conducting negotiations, as well as the Shah of Iran's defense of the interests of Iranians and the Shah's frankness in pointing out the shortcomings of Spain in the continuation of relations between the two countries. Material &     Don García de Silva Figueroa (December 29, 1550 – July 22, 1624) was a Spanish diplomat and the first Western traveler who purposefully studied the history of Iran in the new era, the Safavid era. He is a sharp and experienced personality who had military and administrative jobs in the Spanish government until the age of 60. This research is designed to analyze Figueroa's data in his travelogue to answer the question: What was the political personality of Shah Abbas I from Figueroa's point of view? What picture of the situation of Iran and Shah Abbas I have been presented by Figuera in his travel book? The method of this study is descriptive, analytical, and inferential based on Fiquera's historical writings.Discussion of Results &   Investigations showed that Figueroa's reports about the characteristics of Shah Abbas I's political personality indicate that the achievements of Shah Abbas' period were largely derived from these characteristics.Figueroa, along with the detailed description of the physical features of the Shah, has mentioned the political personality of Shah Abbas in various places in his travelogue, so that through these data, one can understand various aspects of the behavior, speech and political thought of Shah Abbas I. Figueroa has provided useful information about the etiquette of diplomacy in the Safavid court. While expressing the skills of Shah Abbas in carrying out negotiations, he mentioned the friendly atmosphere of meeting with the Shah of Iran and addressing the King of Spain as a brother, and at the same time, the Shah of Iran's frankness in defending the interests of Iran and pointing out the shortcomings of Spain.Figueroa provides good information about internal politics and Shah Abbas's efforts to subjugate local rulers who did not have much credit for the central government. His reports about the religious policy and religious tolerance of the king, which led to commercial prosperity and economic prosperity in the country, are very important. Even though the Shah himself was a Shiite and a disciple of Hazrat Ali (AS), he had a peaceful attitude towards other religions and provided the necessary conditions and facilities for their movement and residence in Iran, therefore there were many merchants and clerics from different nations in the capital.Another thing that was not unrelated to Shah Abbas's political positions and was considered a tool for his policies was Shah's war strategy and tactics. According to Figueroa's report, although Shah Abbas had equipped the Iranian army with new weapons, he made good use of the methods of his predecessors, such as the scorched earth method, the tactics of war and flight, and lightning attacks and retreats. In his opinion, the result was important. He used every method to gain points from an opponent like Osmani who had more military forces.

The history of the school "Maktabkhane" in Iran as a place to teach reading or writing goes back to pre-Islamic times. During the Islamic era, learning the Quran and religious principles was also added to the function of the school. Gradually, in different Islamic eras, the school was considered one of the educational institutions where children were taught to read and write, as well as learn the Quran and religious instructions. In the Safavid era, according to the available reports, many schools in the cities of Iran were responsible for the education of children at the elementary level. In this article, the educational system of the Safavid "Maktabkhane” or school has been analyzed in a descriptive-analytical way based on the reports of European travelers and historiographical texts of that era. The findings of the research show that in the Safavid era, there was a kind of school education system for the education of children, which did not have the same organization and internal rules for it. These schools were managed only at the request of the school owners or their founders, outside of government rules and regulations.IntroductionOne of the most important institutions in any society is the institution of education, which is in charge of educating, educating, and training people in society. The background of this institution in Iran goes back to the ancient period and it has been continued in the Islamic period based on Islamic education. In the Safavid era, the educational system was carried out in the form of schools. Schools were responsible for making children and young people literate or teaching them to read and write. The European travel writers who have observed Iranian society during their travels and visits to Iran during the Safavid era have tried to gather information from various angles, they have an almost clear picture of the good and bad of the education system in Iran. At this time, the interest of Iranians from all walks of life and groups was to increase science and knowledge. The Iranian Family cared about children's education in school and continuing their education in higher schools, which were mostly religious fields. Among the topics that tourists paid attention to were the costs and teaching methods in schools and their weaknesses and shortcomings. This article, by posing the question, what image did the European tourists present of the education system of Safavid era Iran at the elementary level (education of children and teenagers.materials and methodsSince the nature of this article is historical and we have to look for the answers to the questions of this article in the travelogue writers' texts, the research method is descriptive-analytical based on library sources. In this article, the education system of the Safavid era schools has been examined based on the reports of European travelers and the historiographical texts of that era, and an attempt has been made to answer the question of what image European travelers have of the education system at the primary level (especially for children and teenagers) in Iran during the Safavid period?Discussion of Results & ConclusionsExamining the reports of European travelers about the social and cultural conditions of Iran during the Safavid era shows that in the educational system of this period, there were schools, "Maktabkhane" in different cities. They were mainly responsible for the education of children. These schools were not state-owned but were established by individuals, and their educational regulations were subject to the wishes and will of the school's founder or owner. The educational program of these schools included the teaching of the Qur'an, the basics of Arabic and Persian, religion and religion, and learning calligraphy and arithmetic. Research showed that the purpose of schools was to prepare children to enter higher education. Therefore, becoming literate to enter into daily life and the ability to do business and to do things related to profession, work, and livelihood were considered among their goals. Also, in these schools, children are taught politeness and correct behavior, and how to respect elders. There were no government rules and regulations for the schools, and the regulations in each city were according to the taste and wishes of the school owner. In addition to schools, families also played a role in the education of children by choosing a teacher at home and taking care of their behavior and education. The government system also intervened in the education of the prince's and nobles' children, and in this way, they applied their views and wishes in the education of these children to achieve the desired goals in the future of the government. In general, the writings of European travelers along with the scattered reports of the official sources of the Safavid period provide a clear picture of the school system in Iran.

Tehran changed a lot from the time Agha Mohammad Khan Qajar chose it as the capital until the reign of Reza Shah. Some of these changes are reflected in the historiography of the Qajar and Pahlavi periods. Ain al-Sultaneh's diary shows these changes. With a descriptive method, this article analyzes the changes in the urban context of Tehran during the transition from the Qajar period to the Pahlavi period, and by referring to Ain al-Sultaneh's memoirs, it analyzes his views, criticisms, and suggestions regarding the city. This study showed that the changes in the urban fabric of Tehran, which started from the Naseri period, continued at a faster rate during the ministry and reign of Reza Shah. In such a way that Tehran left the traditional context and became a relatively modern city. Part of the constructions of the first Pahlavi period were necessary for the civil and cultural development of Iran. The construction of administrative buildings and banks for civil development and the creation of scientific and cultural centers such as universities, schools, and libraries were necessary for the cultural development of the country.IntroductionWith Tehran becoming the capital during the Qajar era, the city expanded and prospered. Tehran was restored three times during the Qajar period. First, by the order of Agha Mohammad Khan, the fence and new gates, the caravanserai, the citadel, and the royal palace were built, and the city expanded within the citadel and its surroundings. Then, during the time of Fath-Ali Shah Qajar, gates and other buildings were built inside and around it. The third reconstruction was done during the time of Naser al-Din Shah. The outskirts of the city also expanded and a new ditch was built around the city of Tehran. The number of gates and quarters in the city increased. New streets and neighborhoods and many buildings were added to the city. During the period of Naser al-Din Shah, the streets, especially the royal citadel, were paved due to the arrival of the carriage in Tehran. Despite this, no action was taken to renovate the houses and streets of the city. The houses were still muddy and the streets were narrow and irregular. The urban fabric inside the old fence did not develop much. Due to Tehran's water pollution, unfavorable weather, and the spread of diseases, the palaces and villas of the Shah and nobles were built outside the fence.During the period of Reza Shah, the modernization and reconstruction of Tehran gained more momentum and soon it turned from a traditional city into a relatively modern city with wide streets and large squares, and new buildings.In this article, we want to examine the reflection of the changes in Tehran's urban fabric in the book of Ain al-Sultaneh's Memoirs and analyze the author's opinions and criticisms about these changes.  Materials and methods  Ain al-Sultaneh's diary covers the events of 1299 to 1364 AH (1259-1324). In this book, a small part of the changes in the urban fabric of the Nazarene era is reflected. The reason is that the reconstruction of Tehran was done years before the writing of the book and the author did not witness the construction of Tehran. Of course, the author has sometimes mentioned some of Naseruddin Shah's actions. It should be mentioned that the description of such construction measures in Ain al-Sultaneh's diary sometimes takes on the color of criticism. Author of a picture of Tehran during the constitutional eraAnd it is presented during the time of Ahmad Shah and Seyyed Ziauddin's prime minister ship, and it accurately depicts the changes in the urban fabric of Tehran during the period of Reza Shah Pahlavi. He mentions the efforts of Reza Shah to improve the situation in Tehran and provides important information about the modernization and growth of the civil and political institutions of the country and the change in the urban fabric. The modernization of Tehran was to widen old streets and build new ones. Another manifestation of the modernization of Tehran was the construction of new urban buildings, including the construction of parks, cafes, theaters, and cinemas, although the modernization was not limited to Tehran, but included most cities. The city of Karaj near Tehran is one of the cities where many shops, government offices, and guest houses were built. Ain-ul-Sultaneh's comments about the style of city planning and construction of the Nasrid era are accompanied by criticism. While comparing Tehran with the cities that were built in the Ottoman Empire, Egypt, and Turkestan, he criticizes the situation of the city of Tehran. Ain-ul-Sultaneh lists some of the obstacles to the reconstruction of Tehran as the intervention of scholars and the superstition of the Shah.Discussion of results & conclusionsThe investigations showed that Ain al-Sultaneh's observations on the changes in the urban fabric of Tehran from the Qajar period to the Pahlavi period continued with great speed. In such a way that Tehran, which was a traditional city before that, gradually became a modern and big city. Ain al-Sultaneh claims that the construction of new buildings and streets and scientific and cultural centers such as schools, parks, and libraries started during the Qajar period, except for some streets and mosques and schools, other constructions had a personal aspect and the statesmen and the king had no role in its establishment. Most of the buildings were the private properties of influential people, while part of the Pahlavi period's construction measures for the construction of the national garden, or the city's park and library, had a public aspect and was built by the government for the use of all the residents of the capital. Part of the construction of the first Pahlavi period was necessary for the civil and cultural development of Iran.The investigation showed that the effects of this development have been well reflected in the Ain al-Sultaneh diary. As an eyewitness, the author has fairly described these changes while recounting his views and criticisms. One of the important criticisms of Ain al-Sultaneh to the municipality's construction policies is the lack of a correct plan and plan for construction measures. According to him, most of the work is started without a correct plan, and at once, in the middle or at the end of the work, they regret doing it and try to fix it with more expenses. Another criticism of Ain-ul-Sultaneh on the construction measures of Tehran municipality is that such measures are limited. Pera, which is limited to only a few main streets around Pahlavi Street and important streets, and other streets and sidewalks are still in ruins and the streams are full of mud, and their stench can be felt for long distances.

Throughout history, nations have gotten to know each other's cultures and languages in various ways. This cross-cultural familiarization sometimes took place through war and imposing the dominant nation's language and culture on the defeated nation, and sometimes through commercial or religious interactions. In today's world, where political diplomacy is a strategic tool for creating various interactions between nations, the role of cultural diplomacy in creating and facilitating these relations is very important. Undoubtedly, one of the important ways to create cultural relations, strong cultural diplomacy, is to recognize these cultural-historical interactions. The present study wants to investigate the historical roots of the familiarity of Iran and Europe in order to understand how and in what ways the Europeans got to know the Iranian culture.With this aim, the foundations of cultural familiarity between Iranians and Europeans were examined historically in three periods: the first period, from 550 AD until the arrival of Islam in Iran. The second period, from the 7th century to the beginning of the 17th century, and the third period, from the 17th century to the present day. The purpose of this article is to investigate the reasons and methods of this acquaintance in the mentioned courses. These three historical periods are definitely different from each other in terms of duration, the amount of cultural exchanges and the type of statements exchanged.Therefore,first,the reasons and ways of creating interactions in each period were investigated, and then the results of this cultural familiarity were presented from a historical perspective. The research method in this article is the historical method based on sources, documents and books.Introduction           How the West got to know Iranian culture is an important issue. Many articles and books have been written in this field. The large number of these researches show that throughout history, cultural, political and even military and economic interactions and confrontations between the West and Iran have been important for researchers and historians. Preliminary investigations showed that the history of these relationships reaches more than five hundred years after the birth of Christ.The first cultural interactions between Iran and the West were religious interactions, and the prevalence of Mithraism and Manichaeism in Europe confirms this claim. In addition, studies have shown that these interactions have always expanded in different periods. Therefore, in this research, it has been tried to categorize these cultural and linguistic interactions in terms of time first, and then examine the types of cultural propositions exchanged in each period in order to determine what causes and factors made Europeans familiar with Iranian culture and Is it Persian? And which cultural propositions have been more or less durable in long-term interactions between them?Material & Methods Considering the long-term history of cultural interactions between Iran and Europe, this research aims to answer the main question: when did the acquaintance of Europeans with Iranian culture and Persian language begin? How was the beginning of this familiarity formed in different historical periods? From which point of view and based on which cultural propositions can the different historical periods of cultural relations between Iran and Europe be divided? The working method in conducting this research is descriptive and analytical based on the course of historical events related to the research questions.Discussion of Results & Conclusions     Studies have shown that the process of confrontation between Iran and the West can be divided into three historical periods.The first period between 550 years BC until the Arab Muslim attack on Iran, when all kinds of cultural interactions and statements exchanged in the 550-year period had a religious or philosophical aspect, and Europeans' familiarity with Persian culture and language in this period was mainly through the teachings of The religion of Mithraism or Manichaeism is sometimes weakened and sometimes improved.This research showed that the second phase of this cultural acquaintance, which lasted for about a thousand years from the 7th to the 17th century AD, was mainly based on scientific relations, and one of the primary reasons was the Muslim conquests in Europe. Conquest of lands between Iran and Europe helped spread Iranian and Islamic culture and sciences in Europe.The Crusades also helped settle Christians in Muslim lands and later accelerated the process of translation and this movement became a means to transfer and expand the knowledge, philosophy and culture of the East, especially Iranians.Studies show that the third and last period of this process, which is the main stage of familiarization of Europeans with Persian culture and language, began in the 17th century. Economic and political motivations played an important role in this field. Of course, other reasons such as Iran's access to India, European scientists' interest in synchronizing old geographical sciences with new information and sciences, as well as Iran's reputation as an ancient country added other reasons to the set of previous reasons. Therefore, there is no doubt that economic and political motives have played an important role in the relations between Iran and Europe. In addition, the East India Company played an important role in introducing Europeans to Iranian culture and language, because from the very beginning, company managers realized that their representatives would have difficulty in performing their duties without learning Eastern languages. They considered the reason for their lack of success to be unfamiliar with the habits and beliefs of the people of the East, especially Persian-speaking Iranians and Indians. Therefore, the brokers encouraged themselves to learn Persian language and literature from the very beginning. These reasons show that there have always been cultural interactions between Iran and Europe.

Mohammad-Ali Jamalzadeh was born in 1309 AH It is in Isfahan. During his 106 years of life, he has written many works such as books, articles, plays, translations, reviews and memoirs. In his works, the concern of knowing Iran and contributing to the progress and perfection of Iranian literature is evident. Jamalzadeh was a pioneer in contemporary literature and had an influence on many contemporary and later writers. In this article, an attempt has been made to examine the various aspects of the content of Jamalzadeh's works and to categorize and extract the position of Iranian studies in them. Also, the present research tries to rewrite the model of native Iranian studies in the content of Jamalzadeh's works. Also, this article intends to answer the question why Jamalzadeh's style is known as "literary democracy"? It seems that Jamalzadeh's folk literature contains a special attraction, and in addition to familiarizing the audience with contemporary language and literature, it is also used to convey the topics of Iranian studies or Iranian studies, especially historical geography and anthropology. Investigations showed that Jamalzadeh's special attitude towards various topics related to Iranian culture in the form of Iranian studies and including his works in various economic, cultural, social dimensions, customs and traditions, made him works the encyclopedia of Iranian studies. The research method in this review is the usual historical method based on description and analysis and using library sources.  Introduction      Mohammad Ali Jamalzadeh was born in Isfahan. His father Seyyed Jamaluddin Vaez Esfahani was one of the constitutional defenders. After finishing high school in Lebanon, Jamalzadeh first went to Switzerland and then to France and studied law. In 1293 AH / 1915 AD, at the same time as the First World War, he joined the Iranian Millions Committee (nationalists) in Germany and was sent to Baghdad and Kermanshah to carry out a mission. And with the continuation of the British conquests, he was forced to return to Berlin and cooperate with Kaveh newspaper. the payment. After Kaveh was closed and in 1302 AH. He was responsible for Iranian students at the Iranian Embassy in Berlin for 8 years and then went to Geneva, Switzerland. From the same year, Jamalzadeh taught Persian language and literature at the University of Geneva, and at the same time, he worked in the International Labor Organization and lived in Geneva until the end of his life. Therefore, this claim is true that the beginning of Jamalzadeh's social, political and cultural activities started in Berlin. He wrote the book Ganj Shaygan or the economic situation of Iran in 1297 AH more or less in simple language and participated in the Wednesday night meetings of the Million Committee (nationalists). With the encouragement of the people present in that gathering, especially Mohammad Qazvini, he entered the field of literature and story writing. After the closure of Kaveh due to financial problems, he took over the magazine "Science and Art" which was published in Berlin in the years 1307-1308 AH by the efforts of Abulqasem Wathouq.Iraj Afshar has categorized Jamalzadeh's works into several groups: A. Research writings B. Narrative C. Socio-political D: Translation.E: Tafanni's writings, F: Criticism and introduction of the book. In this article, we want to examine the topic of Iranian studies in Jamalzadeh's opinions and writings. Material & MethodsBy reviewing Jamalzadeh's works, he can be introduced as an encyclopedia of Iranian studies, because he paid attention to issues related to Iran and knowledge of Iran with a critical view, and his most important tool for knowledge of Iran is the use of simple, fluent, popular and understandable Persian literature, which can be considered as an introduction to 20th century Iranian studies. He used the most obvious tools or mechanisms in Iranian studies, which is the Persian language and literature, and invented an easy method for Iranian studies. He founded a literature that was understandable to both Iranians and non-Iranians. He considered literature to be the solution and gateway to the knowledge of Iran. Also, he paid attention to the eight classes of Iranian studies, which included culture, society, economy, politics, customs, art and architecture, urban planning, health and education, and he worked on them in a continuous and purposeful manner. Hence Jamalzadeh was considered the history, culture and geography of Iran itself. Since he observed the constitutional revolution in his youth, the First and Second World War in his middle age, the victory of the Islamic Revolution and the developments after the 1357 Iranian Revolution outside of Iran, he searched for the root of many events inside the country. Therefore, in this article, an attempt has been made to examine Jamalzadeh's works and introduce his Iranological indicators with the method of historical criticism  Discussion of Results & Conclusions Studies have shown that Mohammad Ali Jamalzadeh is known as the father of modern Iranian story writing. Because by using common language and common people, he established a simple writing method. Ordinary and average people became interested in Jamalzadeh's works through simple and understandable writing and topics that existed in their daily life.Investigations showed that Jamalzadeh, who was a prolific writer in many fields of story writing, essays, translation, etc., tried to show the people, customs, culture, community, ethics, various economic and social corruptions, and the issues Let the people of Iran know the simple and then make them think. Investigations showed that Jamalzadeh even proposes a comprehensible and vernacular way of expression and the so-called localization for translation, which is a continuation of his special attitude towards the middle class and ordinary people. Of course, Jamalzadeh had an elite view of society, events and ethics. In addition to intelligently choosing the type of language for his audience, using language, the most basic and accessible tool of Iranian studies, he has expressed its examples in his numerous works.Investigations showed that Jamalzadeh, who was a prolific writer in many fields of story writing, essays, translation, etc., tried to show people customs, culture, community, ethics, various economic and social corruptions. and make them think.Investigations showed that Jamal Zadeh even suggests an understandable and native way of expression and the so-called localization for translation, which is in continuation of his special attitude towards the middle class and ordinary people.Of course, Jamalzadeh had an elite view of society. In addition to intelligently choosing the type of language for his audience, using language, the most basic and accessible tool of Iranian studies, he has expressed examples of it in his numerous works.