Iranian History

Investigating ghosts within the magical-realist Palestinian literature opens numerous portals to the past and the future - an experience embedded in Palestinian collective memory and experiences. Palestinian ghosts emerge from Palestinians’ martyred bodies and return or ‘infiltrate’ back to Palestine. In Palestinian novels, when ghosts reunite with their living kin who make space for them, they play essential roles in fueling the steadfastness of the living while preserving and holding space for their memories of the past and their hopes for a liberated future. This talk will trace and expand on these instances within a selection of Palestinian and other works from the Global South. It will propose reframing and rethinking traditional Palestinian tropes, such as martyrdom and Palestinian connection to the land, through ghosts. It will also investigate the repercussions of Palestinian ghosts’ lingering in third or in-between spaces.

The third-century crisis of the Roman Empire, culminating in the rise of the breakaway Palmyrene Empire under Zenobia and her son Vaballathus, has traditionally been viewed through the lens of Roman political fragmentation, a view largely shaped by 20th century historiography [16]. However, this interpretation risks overlooking the profound cultural and historical foundations of Palmyra’s expansion. The core argument here is that the Palmyrene state, far from being a mere Roman splinter, was fundamentally an attempt at Seleukid revival, actively pursuing a Hellenistic political and cultural programme rooted in the legacy of Alexander the Great’s successors. This thesis is supported by compelling evidence drawn from three pillars: the geographic and historical continuity of the Syrian heartland, the explicit mirroring of Hellenistic intellectual and educational achievements, and the syncretic military structure inherited directly from the Seleukid royal army model.

Traditional Iranian Medicine (TIM), also known as Traditional Persian Medicine (TPM) or Hekmat (wisdom), is a complete and holistic system of healing with a documented history spanning over three millennia. More than a mere collection of folk remedies, TIM represents a profound philosophical and scientific approach to health, disease, and the interconnectedness of the human body, mind, and environment. Its rich legacy, encapsulated in the monumental works of figures like Avicenna (Ibn Sina) and Rhazes (Razi), influenced medical thought not only across the Islamic Golden Age but also in European medical schools for centuries. In an era increasingly focused on personalized care and integrative health, the ancient wisdom of TIM is experiencing a powerful renaissance. This comprehensive guide will delve into the core principles, trace its fascinating history, explore its diagnostic and therapeutic tools, and examine its current status in modern Iran and the global medical community. I. Foundational Principles of Traditional Iranian Medicine TIM's philosophy is rooted in a deep understanding of natural law and the belief that health is a dynamic state of balance-a harmonious relationship between the internal environment of the body and the external environment. This framework rests on three pillars: the Humoral Theory, Temperament (Mizaj), and the Six Essential Principles (Setah-e-Zarurieah).

معنی نامهای اعضاء اتحادیهٔ قبایل ماد:
١- نام بوسیان در معنی دانایان و استادان یاد آور نام قبیلهٔ مادی و پارسی ساگارتیان (سنگ کنان، گورانها) است.
٢- بودیان (مردم مناطق جنگلی، مردم بودائوای باستانی) در سمت شهرزور (منطقهٔ جنگلی) به نظر می رسند.
٣- ستروخاتیان (دارندگان کلاهخود بلند، یا محکم سخن گویندگان) نیاکان سکایی- کیمری کُردان بوده اند.
۴- آریزانتیان (مردم مراتع خالی از سکنهٔ اسکان یافته، آریبی های کتیبه های آشوری= صحرانشینان) مردم حواشی کویر در سمت کاشان به نظر می رسند.
۵- پارتاکانیان (مردم کنار رود) اصفهانی ها منظور هستند.
۶- مغها (مردم انجمنی) مطابق خود قوم ماد (به اکدی یعنی مردم انجمنی) می باشند. اینکه نام ماد و پارس در اوستا ذکر نمیشوند اولی به سبب اکدی آن که ترجمهٔ واژهٔ مُغ است و دومی به سبب مأخوذ بودن آن از نام بسیار باستانی پرهشی (مارهاسیوم، نام مرودشت در نقشه های بطلمیوسی، محل خوشی) است که برای مغان مفهوم روشنی نداشته است به جای آن از نام ورنه (محل خوشی، به عنوان زادگاه فریدون/کوروش) مشترکاً برای پارس و خوزستان استفاده کرده اند.

This study examines the origins, migration, and settlement of the Shora (Şore) people, a Kurdish tribal community currently located in the Haji Omeran subdistrict of Choman, Erbil Province, Kurdistan Region of Iraq. Based on oral tradition, regional tribal history, and archival records, the Shora people are traced to their roots in Şemzinan (Şemdinli, Hakkâri) and identified as a branch of the Herki (Herkî) tribal confederation, specifically the Salaranî Herki (Yaylapınar, Şemdinli). Their migration to the slopes of Mount Halgurd between the eighteenth and nineteenth centuries reflects broader patterns of Kurdish tribal displacement under Ottoman imperial policies. This account situates the Shora people within the geopolitical, tribal, and cultural transformations of the Kurdistan region from 1700 to the present.

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The Abbasid Caliphate("Islamic form of government"), one of history's most powerful and enduring Islamic empires, faced persistent challenges to its sovereignty and legitimacy from its inception in 750 CE through the mid-12th century. Rather than experiencing a sudden collapse, the caliphate underwent a gradual erosion of centralized authority, driven by military and fiscal vulnerabilities, logistical overextension, and increasing reliance on mamluks, viziers, and regional elites. This process also saw the marginalization of its founding Arab("people from Middle East and North Africa") elite and the rise of local political figures who further fragmented imperial control. Understanding these dynamics is essential for grasping the complexities of medieval Islamic history and the eventual transition of power to emerging forces like the Seljuks("Oghuz Turkic, Sunni Muslim dynasty") . This paper explores how the Abbasids navigated these structural pressures while attempting to preserve their divine authority and political relevance. By tracing four key historical periods, it reveals how the caliphate's marginalization of Arab elites, reliance on Persian("people from Iran") and Turkic("people from western and central Asia") actors, and contested control over core state functions, such as minting and taxation, created an unstable balance of power. Ultimately, the Abbasids' struggle was not merely one of decline but of adaptation and assertion, Jeanty 2 culminating in their confrontation with Seljuk authority in Baghdad by 1146 CE. Prior to the Abbasid Caliphate, the Middle East was dominated by two major Arab dynasties. The first was rooted in the followers of the Prophet Muhammad, who unified the Arabian Peninsula through the establishment of Islam. The second was the Umayyad Caliphate, drawn from a prominent lineage in Mecca. After the Prophet's death, the region descended into political turmoil. As the empire expanded, discontent spread, culminating in a civil war that brought the Umayyad dynasty to power. Yet many within the empire questioned the Umayyads' legitimacy. The Abbasid family seized this opportunity by presenting themselves as closer descendants of the Prophet and by adopting a revolutionary strategy. They built an underground movement led by Muhammad ibn ʿAlī and launched a propaganda campaign asserting that the caliphate rightfully belonged to the Banu("clan") Hāshim rather than the Banu Umayyah. They also rallied mawālī("non-Arab Muslims"), who had long felt marginalized and excluded. 2 Together, these strategies fueled a broad-based uprising that ultimately toppled the Umayyad Caliphate in 750 CE, establishing the Abbasids as the third great dynasty of the Islamic Empire after the Umayyads. a. The Abbasid Caliphate's first period (750 AD) is known for its significant Persian influence. Initially, Persian influence rose significantly, often at the expense of the traditional Arab elite. Later, this pattern repeated with the Turks, who gained prominence and power, surpassing both the Arabs and the Persians. Although Arabic was the official language of administration and religion, Persian language and culture heavily influenced

Research Problem: The art of Persian carpet weaving before the Safavid period had unique characteristics; however, during the Safavid era and its cultural exchanges with the West, like other Iranian arts, Persian carpet art underwent significant transformations in structure and content. From this period onwards, various factors such as the expansion of photography, the establishment of printing houses and the production of illustrated books, the influx of Western artworks, and the presence of Western artists in Iran contributed to the spread of Western art, gradually introducing figuration into carpet design. The Qajar period marked a close cultural, social, economic, and political connection with the West. The art of carpet weaving was not exempt from the influence of Western art, undergoing fundamental changes in size, design, and weaving methods. Traditional Iranian motifs such as flowers, shrubs, and boteh-jegheh were replaced by portraits of famous individuals, scenes from the Shahnameh, religious themes, and Westernoriented content. Data was collected through library research using first-hand sources. Measurement ‫ Ferdows-hona r-Jour na l of A r t s Ferdows Institute of higher Education

By explaining a set of principles and rules governing the behavior and communication and agreements between companies, competition law prevents the deviation of the market structure to monopoly and improves its performance, and is actually the most important tool of competition policy in order to compensate for the lack of form and substance of private law regulations. As the most general and fair means of monitoring the economy, it has stepped into this field to increase the welfare of consumers through increasing the efficiency of resources.Considering the negative consequences of monopoly, including; Disruption of the market balance, the loss of consumer rights and the removal of other economic actors from competition, governments generally try to adopt measures such as the adoption of anti-monopoly regulations and the establishment of regulations facilitating competition in order to establish healthy and free competition in the relations of economic actors, while supporting Consumers' rights and creating balance in the market also prevent the formation of unnatural monopoly. Automobile manufacturing is one of the industries that, although it does not seem to have a monopoly, but in practice, this industry can be considered as one of the monopoly industries in Iran. This article was written with the aim of investigating the application of the rules of competition law in the Iranian automobile industry in a library manner using descriptive, analytical and inferential methods.The results confirm the fact that due to the monopoly of automobile manufacturing in Iran, competition laws are not applied in this industry

The article aims a) to study the question of peaceful coexistence between Christian Georgia and the Islamic World; b) to discuss and explore the policy of tolerance of other religions pursued by Georgian King David IV the Builder and his successors in their Muslim subjects. It is suggested that the status of the Muslim population in the Christian Kingdom of Georgia resembled that of the dhimmis (or members of the "protected" communities) in the Islamic states, although the Muslims living in the Kingdom of Georgia enjoyed more rights than the dhimmis in Islamic countries, legally and socially they were not equal with Christians. The methodological foundation of the research is the method of historicism, scholarly objectivity, and systematicity, which will enable us to explore the research issues deeply. Statistical, historical-comparative, and chronological methods will be the basis of the analysis of the historical data, and adequate conclusions will be reached. These methodologies made it possible to discuss the politics of religious tolerance from the analytic point of view based on that data and sources belonging to various types (narrative, epigraphic, documental) and various languages (Georgian, Armenian, Arabic, Persian and Turkish). The 12th-13th century Georgian literature and historical sources, expressing negative feelings towards Islam, keep silent about the policy of Georgian kings towards their subjected Muslim population. However, the works of Arab and Persian authors, dating from the same period, contain information concerning this fact. One part of these sources will be studied from the standpoint of the history of Georgia for the 􀅭irst time.

The structure of a society is distinguished by three features: territorial governance, national government, and citizen element. Territorial governance paved the way for the emergence of the citizen element, followed by the national government in Western societies. Many in Asian and Eastern countries are trying to emulate this economic, social, political, and cultural structure. This is not possible for several reasons. The social structure in Middle Eastern societies is communal. People in Middle Eastern countries live in societies with diverse primary identities. These identities are the main obstacle to the emergence of a single citizen identity in these societies, which is one of the main conditions for the emergence of a national state. Therefore, the public sphere in these societies defines itself and identifies itself using the concepts of the masses, the people, and the umma appropriate to this structure. Political coalition in this structure is very difficult, as a result, revolutionary and popular social movements are formed around individual authority. Individual authority also inevitably leads to autocratic systems of government, because the absence of autocratic rule in this structure leads to general chaos and the collapse of the system due to the absence of a collective consciousness of a reign type. Autocratic governments are ineffective, except in exceptional cases arising from special circumstances. Therefore, these societies are always subject to collapse, unrest, and revolution until the emergence of a new middle class.

The article justifiably criticizes the opinion about the balanced nature of the terms of the standard contracts of the International Federation of Consulting Engineers (FIDIC) on the distribution of a number of risks between Employers and Contractors. As such a justification, a description of the progress and results of the analysis and assessment of the fairness of the terms of standard contracts (proforma contracts) from the standpoint of the mechanism of judicial ex post control of contractual terms stated in Art. 428 Civil Code of the Russian Federation. As a result of the analysis, it was confirmed that the terms of standard contracts on the distribution of risks of errors in the initial data, erroneous positioning of an object on the site and unforeseen physical conditions can be qualified as clearly burdensome for the Contractor and significantly disturbing the balance of interests of the Parties.

Исследование административно-политического положения Киликийской сатрапии Ахеменидской Персии представляет интерес не только для изучения истории этой державы, но и с точки зрения уточнения территории сатрапской Армении и ее юго-западной границы, которые в научной литературе, почти без исключения, были истолкованы неверно. Посредством всестороннего и полного анализа первоисточников мы попытаемся уточнить и конкретизировать территорию и границы Киликийской сатрапии, сведения о которых в античных источниках порой носят весьма противоречивый характер. Гипотеза о проживании киликийцев на территории Кесарии-Мазаки доминирует в исторической литературе. Однако цитируемая часть Геродота (I, 72) явно касается Киликии, а не киликийцев, которые географически отличаются от Киликийской сатрапии, и проводить границу Киликийской сатрапии так далеко на север совершенно необоснованно. В приведённом Геродотом изложении (I, 72) Киликия-отдельная географическая и административная единица, фактически простиравшаяся в пределах округа Кесарии-Мазаки. Игнорировать этот факт-значит неверно истолковывать сообщения историка, составляющие логическое единство. Киликийская сатрапия никогда не простиралась на северовостоке до Мелитине, поскольку территория поздней Коммагены входила в состав сатрапии Армения.

Recent survey activities conducted in the Bukan region have led to the discovery of numerous previously unknown archaeological remains. Among these, one of the most interesting discoveries is a military complex near the village of Taragheh, right on the slopes of an important rock massif of the same name. The purpose of this paper is to describe and discuss this fortification system. The structures found, in particular long and massive fortification walls, have been dated on the basis of the construction technique and finds discovered to historical times, in particular the Parthian period. The structures appear to have been repaired and reused in both the Sassanian and Safavid periods. The complex is enigmatic especially in relation to its function, which remains difficult to interpret.

Due to its role as a connecting link between Mesopotamia and Asia Minor, West Azerbaijan Province represents one of the key regions in archaeological studies of the Islamic period in Iran—particularly during the Ilkhanid and Safavid eras—yet it has received relatively little scholarly attention. Within this context, the county of Sardasht, owing to its geopolitical and strategic position, functioned as a corridor situated along the communication network linking northwestern Iran to Iraq and Syria. The main research questions of this study are: What archaeological evidence exists regarding the communication routes of this region? What role do the historical caravanserais and bridges of Sardasht play in identifying these ancient routes? The principal aim of this article is to reconstruct the ancient routes of Sardasht through the combined use of historical texts and archaeological evidence. The research methodology follows a descriptive historical-analytical approach. In investigating the ancient communication networks of the region, the authors employed the following procedures: Examination of historical texts and library-based studies relevant to the subject, Identification and analysis of bridges and caravanserais in the region as factors associated with trade routes, Investigation of archaeological evidence of old roads and ancient sites, along with analysis of their spatial relation to the proposed routes, Preparation of geographical maps using GIS, integrated with archaeological data and interpretation of satellite imagery. The archaeological evidence includes five bridges, two caravanserais, remnants of ancient roads, clusters of stones likely functioning as waymarkers, and numerous Islamic-period and historical sites. According to the findings, two principal communication corridors existed in Sardasht, both in use until the late Qajar period. The main route, known as the Alan passage, extends south of Sardasht and connects in the northwest to the Kurteke passage. The secondary route, known as the Qasmarash passage in the west, functioned as an auxiliary pathway linking Sardasht to northern Iraq.

Despite the long-standing proximity between Ottoman and Iranian reformists, the Young Turk policy toward Iran was notably reserved. The numerous tensions between Istanbul and Tehran during the constitutional period are often attributed to Young Turk pragmatism. Conversely, this study emphasizes the cultural factors in Irano-Ottoman relations and their influence on the Ottoman perception of Iran following the Ottoman Revolution of 1908. Drawing on the reports written by Hüseyin Hasib Efendi, Ottoman ambassador in Iran from 1909 to 1913, it argues that the multilayered nature of Ottoman modernity and the anxieties of the late Ottoman bureaucratic elite were crucial in shaping the Porte's policy toward Iran. The article introduces the concept of entangled Orientalism to describe the process of Ottoman discursive adaptation to the West-dominated international order. Additionally, it aims to reassess the role of the Russian menace in the Ottoman understanding of regional politics.

This study examines the diaries of a young Iranian girl from 1938 to 1951, covering her development from adolescence to adulthood. Born into a middle-class family in Tehran, Guity Afrouz had an open-minded father and a traditional mother. She maintained her diaries in four notebooks at various intervals. In them, she discusses her inner conflict between her passionate, lively father and her traditional, later disabled mother. Additionally, she makes frequent references to new recreational spaces, such as café and cinemas, and the new hobbies of the middle-class youth of that time, as well as the relationships between friends and young people.
In her third notebook, she provides a detailed account of her first experience of traveling to Europe in the aftermath of World War II, offering a description of some of the places in Europe from the perspective of a young Iranian woman. The significance of this study lies in its unveiling
of the daily life of a new middle-class family in Tehran during the first half of the 20th century, in the period of the Reza Shah and the early years of the reign of his son, Mohammad Reza Shah, as seen through the eyes of a  young girl. This perspective provides insights that may add to those accounts of men and few women who have previously recounted their memoirs from this era in books, interviews, and films.

İran, M.Ö. 3000’li yıllara kadar uzanan kadim bir medeniyete sahiptir. Sahip olduğu bu medeniyet, bin yıllarca bölgede etkisini göstermiş, zaman zaman istilacı güçler tarafından yok edilme tehlikesiyle karsı karsıya gelse dahi, istilacıları kültürel ve dini olarak asimile etmeyi başarmıştır. Tarihi boyunca her zaman kendisi gibi yasayan İran, kendine has devlet sistemi ve dinleri ile varlığını sürdürmüş, dış dünyadan gelen değerleri reddetmiştir.
İslam dininin Arap toprakları üzerinde doğuşu, İran medeniyetinin bu geleneksel yapısında ilk defa bir kırılmaya yol açmıştır. Sasaniler’in yok olmaya yüz tutmuş bir dönemde olması, İslam’ın İran topraklarına girmesini hızlandırmış, İran’ın ilk defa kendisinden olmayan bir dini benimsemesini sağlamıştır. Safeviler ile başlayan Şii merkezli devlet yapısı günümüze kadar etkisini sürdürmektedir. 16. yüzyılda başlayan ve 20. Yüzyıla kadar devam eden Şii-Türk hâkimiyeti Pehlevilerle birlikte Şii-Fars hâkimiyetine dönüşmüş, bu dört asırlık süre zarfında etnik ve dini unsurlar devlet yönetimini ziyadesiyle etkilemiştir. Dini değerlerin İran’a etki eden son örneği ise İslam Devrimidir. İslam Devrimi ile İran, değer yargılarından uzaklaşmış yönetimini ve dış mihrakların ülke üzerinde kurduğu hâkimiyeti bir kez daha reddederek 20. yüzyılın en büyük devrimlerinden birine imzasını atmıştır.
1979’da Batı dünyasına başkaldıran rejim, devrimin ardından pragmatik politikalar sayesinde ayakta durabilmektedir. Jeopolitik konumu ve nükleer enerji faaliyetleriyle Batı dünyasının çıkarlarına tehdit oluşturan İran, bölgedeki diğer ülkelerin aksine, en yumuşak karnı olan etnik çeşitliliğiyle vurulmaya çalışılmaktadır. Modern dünyaya uyum sağlamakta direnen İran’ın, bugün en büyük sorunu, yine kültürel saldırılardır. 21. Yüzyıl dünyasında İran, bir kez daha gelenekselcilik ile modernite arasında sıkışmış durumdadır.

Dərs vəsaitində diplomatiyanın və diplomatik xidmətin, o
cümlədən ixtisas ölkələri - Azərbaycan və Türkiyədə diplomatik xid
mətin formalaşması tarixi, xüsusiyyətləri, müasir dövrdə təşkili, diplo
matik xidmətin hüquqi əsasları; ixtisas ölkəsinin Xarici İşlər İdarəsi
nin formalaşması, strukturu, funksiyaları; xaricdəki xarici əlaqə
orqanları; ixtisas ölkəsində diplomatik rütbələr və vəzifələr, diploma
tik kadrların hazırlanması, ixtisas ölkəsinin dövlət protokolu, dövlət
rəmzləri; Azərbaycan və Türkiyə arasında diplomatik əlaqələrin qu
rulması, səfirlik və konsulluqların təsis edilməsi kimi məsələlər
nəzərdən keçirilir.
Vəsait Azərbaycan və Türkiyə üzrə ölkəşünaslıq, regionşünaslıq
və beynəlxalq münasibətlər ixtisası üzrə təhsil alan magistrant və
tələbələr üçün nəzərdə tutulmuşdur. Vəsaitdən müəllimlər, müvafiq
sahə üzrə tədqiqatçılar və bütün maraqlananlar istifadə edə bilər.

The two social structures of community and society are distinct from each other. The medieval community structure in the West underwent a fundamental transformation beginning in the 16th century with the onset of the modern era. This fundamental shift in the political landscape of Western societies was enabled by the separation of society and state—that is, the demarcation of the social sphere from the political sphere. Of course, even in these societies, not all influential elements of the community structure disappeared entirely, as the community possesses identity characteristics that are significant for human identity. Therefore, belonging to a community remains influential even in these societies. Many so-called developing countries, including those in the Middle East and Iran, did not follow the same path of development as Western societies. Their original racial, linguistic, ethnic, and religious identities did not evolve into a unified civic identity, thus preserving the traditional community structure of these societies. The bourgeois class is the social subject of the societal structure, while the intellectual class represents the social subject of the community structure. Intellectuals therefore wield social and political influence within the community. To maintain this influence, they, under various pretexts, defend authoritarian systems within this social structure, since the diversity of identities prevents the emergence of a unified civic identity.

The brisk interregional rather intercontinental trading activities through a network of overland routs during medieval ages led to the emergence of several halting places. One such place which constituted a pivotal significance for the Mughals of India and the Safavids of Persia, was Kandahar. Dotted with numerous halting places, Kandahar attained significant commercial and strategic position, during period under study. In this context, the present paper is an attempt to contextualize strategic importance for both India and Iran and explore whether the route passing through this region was a leading commercial route or only a substitute, used for emergency purposes. The study argues that the route leading through Kandahar was one of the main routes between India and Persia which was abandoned only in times of Mughal-Safavid rivalry just as the Safavid-Portuguese conflict over Hormuz diverted the sea trade through Kandahar.

Некрополь Крепостного городища, поселения античной эпохи, распо-
ложен на территории г. Азова, что обуславливает определенные сложности его исследования. Несмотря на разрушения объектами более поздних эпох и современной застройкой, изучены достаточно объемные материалы некрополя, собранные в результате многолетних спасательных раскопок, проводимых археологами Азовского музея-заповедника. Исследовались и собирались
также антропологические материалы из некрополя. В настоящий момент антропологическая выборка из погребений некрополя насчитывает 234 человека. Костные останки происходят из 56 раско-
пов на территории г. Азова.

The present paper explores the development of astronomical and astrological literature during the Delhi Sultanate period. It highlights the amalgamation of Islamic, Hindu, and Jain scientific traditions. It examines how the religious imperatives of Islam, particularly accurate timekeeping for rituals, propelled the assimilation and innovation of astronomical knowledge. A considerable amount of zīj literature was compiled, and astronomical tables were prepared, which contributed significantly to the scientific development of the period, with the compilation of Zīj-i-Nāsiri by al-Razi. It became the earliest known Indian astronomical work. An attempt is being made in this paper to analyse the contributions of Amir Khusrau for his Persian poetry with astrological concepts; Thakkura Pheru for bridging elite and vernacular scientific discourse through writing astronomical texts in vernacular languages; and Mahendra Suri's first Sanskrit treatise on the Islamic astrolabe. It exemplifies the cross-cultural synthesis of Islamic and Indian astronomical traditions. Further, this paper also highlights the patronage and contribution of Sultan Fīrūz Shāh Tughlaq for patronising the translations of Sanskrit astronomical works into Persian and inventing the astronomical instruments like the astrolabe. Based upon various textual, mathematical, and material sources, this research concludes that there was a vibrant intellectual milieu in the Delhi Sultanate where the sciences like astronomy and astrology grew, nurtured, flourished and were popularised for practical utility and royal prestige.

La signature en septembre 2025 d'un accord de défense mutuelle entre le Pakistan et l'Arabie saoudite marque une étape significative dans la structuration d'un axe stratégique au sein du monde musulman. En mettant son arsenal nucléaire à disposition de Riyad, Islamabad affirme un leadership sécuritaire susceptible de fédérer plusieurs États musulmans et arabes autour d'une doctrine commune de défense. Cet article examine les fondements de cette initiative, ses implications géopolitiques, et propose une simulation de scénarios régionaux en Afrique du Nord, au Moyen-Orient et en Asie.

The term madrasah (plural: madaris/madrasahs) refers to an educational institution of the elementary or secondary level where the Islamic sciences are taught. In its earlier usage, the term madrasah was often contrasted with two other terms, maktab and kuttab, both of which refer to a traditional

The birth of a wild ass was completely described and photographed in the wild for the first time. It happened in the daytime, in the open desert, and in the vicinity of other wild asses. The mother isolated her foal afterwards for an entire day. After birthing she drove away her male yearling, which did not join her any longer from this moment on

The geomorphological and archaeological background of Southeastern Iran is a good illustration of the complex interaction between human occupancy and climatic variability. At the end of the Third millennium, the region shows a collapse of the urban societies of the Bronze Age and of the agricultural development of the land, especially irrigation. It took a whole millennium before agriculture was developed again, particularly thanks to a new irrigation technique, the qanats (draining galleries), which makes up for the scarcity of running water. Our study will be focused on three regions in particular: the Halil Rud Valley (sites of Konar Sandal North and South); the Helmand Basin (site of Shahr-i Sokhta) and the region of Bam. The three regions are very different as far as water resources and vulnerability to long cycles of drought are concerned. The Halil Rud Valley has the most important resources and it is very unlikely that the archaeological sites of this area were abandoned due...

The birth of a Wild Ass was completely described and photographed in the wild for the first time. It happened in the daytime, in the open desert, and in the vicinity of other Wild Asses. The mother isolated her foal afterwards for an entire day. After birthing she drove away her male yearling, which did not join her any longer from this moment on.

The Catastrophic Explosion at Shahid Rajaei Port, Bandar Abbas: A Case of Structural Amnesia and Neoliberal Statecraft in Contemporary Iran.
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The explosion at Shahid Rajaei Port in Bandar Abbas stands as one of the most severe industrial disasters in contemporary Iran in terms of its human toll and social consequences. However, despite the profound human losses—independent sources estimate between 400 and 700 fatalities—and its widespread impact on the working class, the event was rapidly marginalized in public discourse and media coverage, submerged under a veil of informational and political silence. Within the framework of "structural amnesia" policies, field data indicate that 85% of the families of informal victims have been deprived of compensation. Thus, this amnesia not only affects the direct victims of the disaster but also encompasses those families who, due to a lack of official documentation, have lost the possibility of claiming legal rights and receiving reparations.
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This article aims to dissect the state's role in orchestrating this structural amnesia and to examine the political, economic, and social dimensions of the disaster. In light of neoliberal transformations in Iran's political economy, we witness a reduction in social protections, heightened precarity, and the erosion of labor legal frameworks. The article also seeks to expand on concepts related to precarization, the legal invisibility of the disappeared, and crisis narrative management, demonstrating how power relations and the neoliberal state in contemporary Iran have facilitated the silencing of this disaster's outcry. This discussion is situated within a context where Iran's political economy is undergoing neoliberal structural shifts—a period marked by diminished social protections, increased hazardous working conditions, and significantly weakened labor legal structures.
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In this context, Shahid Rajaei Port, as a hub for precarious labor and the site of the disaster, symbolizes the complexities of labor and state crises in Iran. The article argues that the amnesia surrounding such a disaster is not accidental but rather a consequence of structural state policies and the reproduction of an unequal order that serves the interests of economic and political powers.
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Keywords: Shahid Rajaei Port, Neoliberal State, Structural Amnesia, Precariat, Crisis Political Economy, Media Censorship

الراحل وهب رومية (1944–2025) كان أستاذًا وأديبًا فذًّا، امتاز بصفاء النفس وعمق المعرفة، فأثرى الحياة الأكاديمية والثقافية على مدى عقود طويلة. بدأ مسيرته معيدًا في جامعة دمشق عام 1969، وسرعان ما برز بقدرته الفريدة على قراءة النصوص وتحليلها، فكان يفتن طلابه وزملاءه ببيانه ورؤيته النقدية العميقة، ويزرع فيهم حب الأدب وتقدير جمالياته. شارك في مشاريع كبرى مثل “الأدب في بلاد الشام” والخطة الوطنية لتطوير المناهج الجامعية، وأسهم بكتبه ودراساته في ربط الشعر الجاهلي بالشعر العربي الحديث، مؤكدًا على وحدة الأدب العربي واستمراريته عبر العصور. جمع في منهجه بين التحليل اللغوي الدقيق والتفسير الأدبي العميق، فحوّل النصوص من مجرد وثائق إلى شواهد حية تنبض بالحياة. لقد خسره الوسط العلمي والثقافي برحيله، وبقي إرثه شاهدًا على عالمٍ كرّس نفسه لخدمة الأدب ونقده.

Произошедший после арабского нашествия разрыв в персидской литературной традиции и её последовавшее за тем новое рождение тесно сопряжены с культурным освоением собственного прошлого. В это время в персидской литературе формируется литературная тема славного прошлого, в которой нашла своё выражение культурная память о временах, предшествовавших исламу. В эпических поэмах авторы указывают в качестве источника сюжета на хранителя памяти о прошлом, который является собирательным образом представителей социальных слоёв, ассоциировавшихся с доисламскими временами, т.е. иранской аристократии и зороастрийского жречества. В настоящей статье предпринята попытка проследить особенности поэтического «ритуала воспоминания» прошлого, представленного в первую очередь в «Шах-наме», а также и в других памятниках раннеклассической персидской литературы; выявить ряд профессионалов-помощников поэта в деле воспоминания о делах доисламского прошлого, их предполагаемый социальный статус и происхождение, а также определить роль пехлевийского языка как инструмента архаизации истории.

The Strategic Mutual Defence Agreement (SMDA) signed between Saudi Arabia and Pakistan on September 17, 2025, represents a significant shift in Middle Eastern security dynamics, formalizing a long-standing collaboration into a binding framework akin to NATO's Article 5 collective defence clause. This pact obligates both nations to consider any aggression directed at one as an attack on the other, thereby solidifying their military partnership amidst a backdrop of diminishing U.S. security guarantees and rising regional instability, particularly from Houthi activities and escalating tensions with Israel.

Abortion is a complex issue that, in addition to being linked to reproductive and sexual behavior, is considered a significant public health concern and a critical women's health challenge. In Iran, despite legal restrictions that permit abortion only under specific circumstances and religious prohibitions deeming intentional abortion "haram" (religiously forbidden), such procedures persist. This study, using a qualitative approach, explored the perceptions of ever married women regarding abortion laws and regulations in Iran. Data were collected through in-depth interviews from July to November 2024. The data were analyzed using thematic analysis based on Braun, and Clarke's method. The sample size was 46 married women in Tehran who were identified through purposeful and snowball sampling and referrals to doctors and midwives. The findings showed that women's level of awareness about this issue is low and incomplete, and this lack of understanding plays a significant role in their incorrect decision-making. From the data analysis, four themes were extracted: limited understanding or misinterpretation of religious and legal exceptions, religious simplification and justification of abortion, weakening of the role of religion and law in decision-making, and reliance on informal sources and reproduction of misinformation. These categories ultimately led to a core theme titled "Cognitive distance from the Jurisprudence-Legal realities of abortion." The results of this study emphasize the need to increase women's 1 .

This article investigates the artistic milieu of the Qajar dynasty through a critical analysis of the distinctive and sophisticated style of Mahmud Khan Malek al-Shuʿara ˉ(1813-93), contextualizing his work alongside that of his contemporaries, with particular emphasis on Kamal al-Mulk (1859-1940), the most renowned painter of the period. Through close analysis of selected paintings, this study reveals the layered complexity of Mahmud Khan's visual language and underscores the broader interplay between Qajar art and European artistic traditions. Although this inquiry does not seek to provide a reading of modern Iranian art, it contends that Mahmud Khan's oeuvre warrants serious critical attention-especially within non-Persian language scholarship-as a pivotal yet overlooked juncture in Iranian art history and a missed opportunity for articulating a meaningful continuum between Iran's classical aesthetic heritage and its modern visual expression.

The knowledge gained in the field of social history in ancient Iran has constantly caused complications for researchers due to the method of historiography and the limitation of written sources. Meanwhile, the remnants of the Sassanid period (224-651 AD) provide researchers with more information in terms of quantity and quality. Nonetheless, the share of women as a significant population in society is limited. The issue under investigation in this study is how to recognize the situation of women in the Sassanid period based on the remaining seals of the mentioned period. This research has been done by a descriptive and analytical method whilst focusing on library data. The findings of the research indicate that according to the seals, stamps, coins and other works of art of the Sassanid period, in addition to the status of the queen, women have also reached the status of monarchy. Scenes of women next to men in the act of flower-giving acts considered as a request for matrimony and ...

2003-cü ilin 20 martında ABŞ və müttəfiqləri BMT Təhlükəsizlik Şurasının 687 и 1441№-li qərarlarını əldə əsas tutaraq,  İraq diktatoru Səddam Hüseyni hakimiyyətdən devirmək üçün İraqa hərbi müdaxiləyə başladı. 9 apreldə Bağdadın işğalı ilə sona çatan həmin savaşın rəsmi səbəbi kimi Səddam Hüseynin guya Əl-Qaidə təşkilatı ilə əlaqəri  və İraqın guya kimyəvi silah istehsal etməsi kimi göstərilsə də, əsil səbəb başqa idi. Bir çoxları əsil səbəb kimi Amerikanın İraq neftini nəzarətə götümək istədiyini önə sürməkdə idilər. Fəqət səbəb bu da deyildi.

The Persian language service of the BBC has a now-famous article, originally published in 2019, titled "Why Is the Shah Not Over?". The BBC, which is known among Iranians to have played a contributing role in the anti-monarchy revolution of 1979, acknowledges in this article that the Shah and his heir, the Crown Prince, still retain popularity among Iranians, a point supported by the few broad-based survey data available on public opinion. In addition, it has been reported that a sentiment evident in recent protests inside Iran and in the diaspora revolves around patriotism and nostalgia for the Persian monarchy. This view holds that the 1979 Islamic Revolution marked a rupture in Iran's indigenous socio-political progress, halting a trajectory that had been both modernizing and self-defined.

Challenging the current theories about Iranian Nationalism, I employ Nicola Miller's theory that defines nations as communities of shared knowledge to read Ferdowsi's story of Mazdak as a case in which Ferdowsi shows how Iran, or the notion of Iran, is saved by returning to and confirming the shared knowledge. In the story, King Qobad hires Mazdak as an advisor and advocates his new ideas about society. When Mazdak’s approach fails and results in chaos, Qobad’s son, Anushirvan, intervenes and reminds his father that Mazdak’s new worldview and his interpretation of the Iranian religion and tradition are destroying Iran. He further reminds him that Zoroastrianism, as a shared body of knowledge and values, has worked well for the country in the past. The King accepts the son’s criticism, and Iran once again finds its “righteous” path.

Article Info This research examines the political-military relations between Assyria and Pars (Parsua, Achaemenid Anshan). The term "Pars" first appears in Assyrian annals during the campaign of Shalmaneser III to Zagros in 836 BCE, which mention a land and people called Parsua (Parsuash, Parshuash) in the region of Kurdistan and Kermanshah. This king plundered Parsua again in 835-834 BCE. Under his successors, including Shamshi-Adad V, Queen Semiramis, Adad-nirari III, Shalmaneser IV, Ashur-dan III, Ashur-nirari IV, Tiglath-Pileser III, and Sargon II, significant relations were maintained with other Zagros peoples, especially the Medes, indicating ongoing ties with Parsua. Tiglath-Pileser III campaigned against Parsua in 744 BCE and subjugated it. Sargon II's campaigns in 716-712 BCE ended Assyrian relations with Parsua. The Persians migrated around 700 BCE to Elam (Anshan) and became known as Parsumash (Achaemenid Anshan). Under Achaemenes and his successors (Teispes and Cyrus I), Parsumash had important relations with Assyria, especially during the reigns of Sennacherib (Battle of Halule in 692 BCE) and Ashurbanipal (after Assyria's defeat of Elam in 640-639 BCE). The Persians also played a major role in the Median coalition against Assyria (614-605 BCE), which led to the fall of the Assyrian Empire. The main question is: when and under what designations can the political-military relations between Assyria and Pars be outlined? It is concluded that these relations occurred in two phases: 1. Assyria and Parsua (836-700 BCE), and 2. Assyria and Parsumash (Achaemenid Anshan, 700-605 BCE. History

مقاله با تکیه بر مفهومِ «فراموشیِ ساختاری» و «دولتِ بحران»، به سه پرسشِ کلیدی پاسخ می‌دهد: 
۱. چگونه سیاست‌های نئولیبرال از دهه‌ی ۱۳۷۰ به بعد، بندر رجایی را به کانونِ نیروی کارِ بی‌ثبات تبدیل کرد؟ 
۲. دولت با چه سازوکارهایی روایتِ این فاجعه را از حافظه‌ی جمعی حذف نمود؟ 
۳. پیامدهای اجتماعیِ این فراموشی برای بازماندگان چیست؟

کلیدواژه‌ها: اسکله شهید رجایی، دولت نئولیبرال، فراموشی ساختاری، پریکاریسم، اقتصاد سیاسی بحران، سانسور رسانه‌ای