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Showing 4 results for Ghasem Zadeh
Volume 13, Issue 61 (3-2026)
Abstract
With the gaining power of the Turkish and Arab people and their political and religious control over Iran, the Iranian public, realizing the danger of identity collapse, came to an identity confrontation with the dominant nation collectively. The main manifestation of this confrontation took place in the field of language and led to the construction of linguistic actions, the masterpiece of which was the Shahnameh. In this study, considering the theory of history of mentalities, which seeks to explain the spirit of the times and the national spirit in historical periods by finding intellectual signs from literary and historical sources and interpreting them, the role of the Iranian public and identity in preserving and surviving the Persian language has been explained in a descriptive-analytical manner by introducing examples of Iranian public linguistic efforts during the Ghaznavid and Seljuk periods. The results of the study show that in the identity conflict between Iranians and the dominant ethnic group, which was accompanied by the religious prejudices of the rulers and the superiority-seeking view of the Arabs, the Iranian public identity led to the preservation of language as a national unifying factor alongside other identity components such as Iranian culture, beliefs, and rituals. This effort has been manifested in numerous linguistic actions and ultimately led to the emergence and spread of the Shahnameh as a collection of national culture and identity in the field of language.
Research Background
There have been scattered reports in Iranian and Shahnameh studies about the role of popular identity in preserving and revitalizing the Persian language, which have looked at it without considering the spirit of the times and the prevailing mentality of society, considering national identity to be the result of the Persian language. Also, following the strong interest in Shahnameh, they have always introduced the Persian language and Sihahnameh as the factor of perpetuation of Iranian identity.
The theory of the history of mentalities has been proposed in Iran in recent years through the translation of several books in the field of philosophy of history and historical methodology. In his doctoral thesis, Arzoomand Liyalkol examined the impact of the Shahnameh on the Iranian mind and language during the Ghaznavid and Seljuk periods using the theory of the history of mentalities. In collaboration with Ghasemzadeh, he discussed the importance of this theory in Shahnameh studies in the article "History of Mentality and Shahnameh Studies". The same authors, in a study titled “Analysis of the Impact of Public Attitudes on Racial Authenticity in the Ghaznavid and Seljuk Regimes,” examined the impact of public perceptions on Shahnameh-Iranian genealogies during the Ghaznavid and Seljuk periods.
Goals, questions, and assumptions
In this study, considering the theory of the history of mentalities, it has been shown how the public mentality and the spirit of the times, influenced by the national mentality in the shadow of popular identity, have been able to preserve the Persian language as the most important identity component, and in this linguistic act, the Shahnameh, as the great identity heritage of Iranians, has been formed in the context of language. At the same time as the Shahnameh appeared, the presence of Turkish rulers in Iran alongside the dominant Arab-Islamic intellectual movements and ideas supported and guided by the Abbasid caliphs had caused the ruling discourse of the period, writers, thinkers, and historians to be indifferent to national issues and the Shahnameh. Also, like the author of al-Naqz, they consider the national narratives to be "false stories and unfounded stories in the name of Rostam and Sorkhab, etc. and the praise of Gebergan" (Qazvini Razi, 1979, p. 67). However, how did the Iranian mentality and language find its way amidst all the adversity and, relying on the Iranian mentality, preserve the Persian language to the point where it led to the creation and popularization of the Shahnameh?
Main discussion
Linguistic resistance is more comprehensive than other identity efforts of Iranians and it is evident at all levels and in all identity actions of the first centuries of Islam. The linguistic struggle of Iranians in preserving their national identity has been ongoing since the first decades of the establishment of the Islamic state, with the presence of Iranians in the administrative apparatus of the Umayyad and Abbasid dynasties. This has continued in line with political and social trends. The Iranians' persistence in national components, including language, led to the continuity of the Iranian mentality and identity during the Islamic period, and "if its crust appears to have changed, its core and core remain intact and Iran has preserved its identity." (Hertsfeld, 1925, p. 15).
The Iranian public, at the height of religious, ethnic and linguistic prejudices in the early Islamic centuries and the contemptuous view of the Umayyad and Abbasid rulers and their dependent rulers, considered Iranians their subjects, despising Iranian languages. As Moqaddasi quotes from Abu Hurairah: “The Messenger of God said: The worst language in the sight of God is Persian, the language of Satan is Khozi, the language of the people of Hell is Bukhari, and the language of the people of Paradise is Tazi” (Moqaddasi, 1982, Vol. 2/p. 625). This shows that they have achieved an identity confrontation by enduring various failures and their main action against the dominant Arabs and Turks was formed in the fields of language, belief, ritual, culture, art, among others. They have succeeded in keeping alive the Persian language and national identity, which was despised by the Arabs and political rulers, and in this way, revive and preserve other identity components.
Conclusion
From the perspective of the history of mentalities, the Iranian identity led to the preservation of the language and the emergence and spread of the Shahnameh which can be analyzed in several linguistic actions. Firstly, the Iranianness of the language of civil offices from Khorasan to Baghdad following the presence of Iranians in the administrative system of the Islamic world, and secondly, the public's adherence to speaking local and national languages and translating the language of prayers and verses of the Quran and acts of worship into Persian. Thirdly, the translation of Iranian texts from Pahlavi into Arabic. Fourthly, the translation of texts from Arabic into Persian. Fifthly, Iranian writers who were knowledgeable in Arabic who were forced to write in Arabic during the political dominance of the Arabic language. Finally, the tolerance of Iranian governments that emerged from the masses, such as the Saffarids, the Buyids, the Samanids, among others.
References
Hertsfeld, E. (1985). National archives of Iran. Majles Press.
Maqdisi, A. (1982). Ahsano al-Taqasim fi Ma'refat al-Aqalim (translated into by A. Manzavi). Iranian Authors and Translators Association.
Qazvini Razi, A. (1979). Al-Naqd, known as baza al-masaleb al-Nawasib fi naqd ba'z Fazaeh al-Rawafid (edited by Muhaddis Ermaovi). National Archives Association.
Research Background
There have been scattered reports in Iranian and Shahnameh studies about the role of popular identity in preserving and revitalizing the Persian language, which have looked at it without considering the spirit of the times and the prevailing mentality of society, considering national identity to be the result of the Persian language. Also, following the strong interest in Shahnameh, they have always introduced the Persian language and Sihahnameh as the factor of perpetuation of Iranian identity.
The theory of the history of mentalities has been proposed in Iran in recent years through the translation of several books in the field of philosophy of history and historical methodology. In his doctoral thesis, Arzoomand Liyalkol examined the impact of the Shahnameh on the Iranian mind and language during the Ghaznavid and Seljuk periods using the theory of the history of mentalities. In collaboration with Ghasemzadeh, he discussed the importance of this theory in Shahnameh studies in the article "History of Mentality and Shahnameh Studies". The same authors, in a study titled “Analysis of the Impact of Public Attitudes on Racial Authenticity in the Ghaznavid and Seljuk Regimes,” examined the impact of public perceptions on Shahnameh-Iranian genealogies during the Ghaznavid and Seljuk periods.
Goals, questions, and assumptions
In this study, considering the theory of the history of mentalities, it has been shown how the public mentality and the spirit of the times, influenced by the national mentality in the shadow of popular identity, have been able to preserve the Persian language as the most important identity component, and in this linguistic act, the Shahnameh, as the great identity heritage of Iranians, has been formed in the context of language. At the same time as the Shahnameh appeared, the presence of Turkish rulers in Iran alongside the dominant Arab-Islamic intellectual movements and ideas supported and guided by the Abbasid caliphs had caused the ruling discourse of the period, writers, thinkers, and historians to be indifferent to national issues and the Shahnameh. Also, like the author of al-Naqz, they consider the national narratives to be "false stories and unfounded stories in the name of Rostam and Sorkhab, etc. and the praise of Gebergan" (Qazvini Razi, 1979, p. 67). However, how did the Iranian mentality and language find its way amidst all the adversity and, relying on the Iranian mentality, preserve the Persian language to the point where it led to the creation and popularization of the Shahnameh?
Main discussion
Linguistic resistance is more comprehensive than other identity efforts of Iranians and it is evident at all levels and in all identity actions of the first centuries of Islam. The linguistic struggle of Iranians in preserving their national identity has been ongoing since the first decades of the establishment of the Islamic state, with the presence of Iranians in the administrative apparatus of the Umayyad and Abbasid dynasties. This has continued in line with political and social trends. The Iranians' persistence in national components, including language, led to the continuity of the Iranian mentality and identity during the Islamic period, and "if its crust appears to have changed, its core and core remain intact and Iran has preserved its identity." (Hertsfeld, 1925, p. 15).
The Iranian public, at the height of religious, ethnic and linguistic prejudices in the early Islamic centuries and the contemptuous view of the Umayyad and Abbasid rulers and their dependent rulers, considered Iranians their subjects, despising Iranian languages. As Moqaddasi quotes from Abu Hurairah: “The Messenger of God said: The worst language in the sight of God is Persian, the language of Satan is Khozi, the language of the people of Hell is Bukhari, and the language of the people of Paradise is Tazi” (Moqaddasi, 1982, Vol. 2/p. 625). This shows that they have achieved an identity confrontation by enduring various failures and their main action against the dominant Arabs and Turks was formed in the fields of language, belief, ritual, culture, art, among others. They have succeeded in keeping alive the Persian language and national identity, which was despised by the Arabs and political rulers, and in this way, revive and preserve other identity components.
Conclusion
From the perspective of the history of mentalities, the Iranian identity led to the preservation of the language and the emergence and spread of the Shahnameh which can be analyzed in several linguistic actions. Firstly, the Iranianness of the language of civil offices from Khorasan to Baghdad following the presence of Iranians in the administrative system of the Islamic world, and secondly, the public's adherence to speaking local and national languages and translating the language of prayers and verses of the Quran and acts of worship into Persian. Thirdly, the translation of Iranian texts from Pahlavi into Arabic. Fourthly, the translation of texts from Arabic into Persian. Fifthly, Iranian writers who were knowledgeable in Arabic who were forced to write in Arabic during the political dominance of the Arabic language. Finally, the tolerance of Iranian governments that emerged from the masses, such as the Saffarids, the Buyids, the Samanids, among others.
References
Hertsfeld, E. (1985). National archives of Iran. Majles Press.
Maqdisi, A. (1982). Ahsano al-Taqasim fi Ma'refat al-Aqalim (translated into by A. Manzavi). Iranian Authors and Translators Association.
Qazvini Razi, A. (1979). Al-Naqd, known as baza al-masaleb al-Nawasib fi naqd ba'z Fazaeh al-Rawafid (edited by Muhaddis Ermaovi). National Archives Association.
Volume 15, Issue 6 (January & February 2024)
Abstract
In this research, the mystical experiences of Bayazid Bastami in the narrative of Attar's Tazkira Al -Awaliya were analyzed with a semiotic-semantic approach in order to explain the mechanism and how the meaning is formed in the text in question. In this discourse, Bayezid is cared for and chosen by God before birth. Then, in the process of development, there is an activism that does not reach the goal during austerities, worships, worldly travels and all the actions that are considered valuable actions in the ontology of Islamic mystics, including Attar as the narrator of the text. The outcome of these actions is being; Unsuccessful outcomes and shortcomings, failures and emotional stress, intense desire versus lack of necessity, and complete denial of what is right eventually cause him to dissolve his sense of self, transcend his limits, and unite with existence and God. The stronger and more intense the desire, the more severe the failure resulting from not being able to be and the more meaningful the emotional tension. A meaning that is full of emotion, perception and presence. The feeling and perception of the narrator, sometimes with an external phenomenon and sometimes by confronting the inner world, leads to the emergence of meaning. Some external experiences are the result of adaptation, reflection and some internal experiences are the result of attraction, co-presence and unity. The mention of Bayezid and his ascension is a mirror of the whole view of what mystics call mystical experience. An unexpected event, a passivity that brings with it an outburst of meaning and enthusiasm of the language. The research method is descriptive-analytical. The theoretical approach of the research is based on the theoretical foundations of semiotic-semantic knowledge in the analysis of mystical experiences. The scope of the research includes re-reading and reflecting on the mystical experiences of Bayazid Bastami in the narrative of Attar's Tazkireh Awaliya, which tries to analyze the formation of meaning in an emotional discourse, between the system of action, tension and excitement.
1. Introduction
The analysis of the semantic significance of mystical encounters aims to explore the nature of the mystic's relationship with existence and God, and how this connection gives rise to meaning within the text. To accomplish this, the methods of uncovering meaning must be identified. In mystical discussions, besides deviating from the norm, distancing oneself from the external world and delving into the inner realm of the universe are key components in generating meaning. Mystical experiences detailed in Tazkirah Al-Awalia capture intense moments of unity. Meaning often stems from perception and understanding. The emotional system is a relevant aspect in this context, developed through the dynamic interplay between the form and content of the text, facilitated by perceptive faculties. Emotional tensions and impactful verbs play a role in shaping meaning in this discourse. Bayazid Bastami, highly regarded by Attar, is among the most prominent and renowned sheikhs. The mystical encounters of this mystic in Tazkireh Awaliya frequently evolve through an emotional process within a tense environment and under the pattern of Being, where the attraction and merging experienced by this mystic transform his individual self into a transcendental one.
Research Question
What is the most important discourse structure used in the formation of mystical experiences in tazkira and how can it be explained?
2. Literature Review
To investigate the mystical encounters of Bayezid as described in the text of Tazkira al-Awalia and to study its symbolic meanings, the text was carefully reviewed multiple times. By identifying the sections related to mystical experiences and contemplating them, the interplay between different elements of the text in relation to the theme of illusion and the overall ambiance of the text was explored.
3. Methodology
Bayezid's mystical encounters in the Tazkireh Al-Awaliya text were analyzed, focusing on the interaction among its components within the context of the overall ambiance. The text is depicted within a narrative framework and unfolds within the emotional realm of spiritual experiences.
4. Results
The emotional discourse system is the key framework in Bayezid's mystical experiences, where meaning emerges from the interaction of action, emotional tension, and sentiment, often marked by tension and impactful verbs. The analysis of Bayezid's mystical encounters in Tazkire Al-Awlia reveals a continuous formation of meaning through actions, tension, and excitement. The text delves into various themes like the pursuit of knowledge, austerities, cosmic journeys, despair, brokenness, and the quest for meaning. It presents scenes such as seeking water, a thirsty mother falling asleep, experiences of failure and inadequacy, and receiving mystical insights. The seeker in the narrative seeks to shed light on events from conception, highlighting the interplay of action, austerity, failure, and emotional tensions in shaping meaning. The discourse explores the interconnection between the physical and spiritual realms, leading towards unity. Human existence is depicted as a realm where presence and reflections coexist. Mystical experiences before ascension involve reflection and adaptation, while ascension symbolizes dissolution, attraction, and transcendence. The narrative illustrates a transcendental space brimming with allure, culminating in unity through cognitive and sensory encounters. The text shifts from an action-focused system to the Being system characterized by sudden revelations.
Volume 18, Issue 2 (7-2018)
Abstract
Here, the efficiency of the non-destructive Break-Off (BO) test was investigated for assessing the in-place compressive strength of steel fiber reinforced concrete (SFRC). SFRC was studied due to its advantages in increasing toughness and tensile and flexural strength in particular. To provide a through and comprehensive database, 24 mix designs were selected with cement contents of 400, 450 and 500 kg/m3 with constant water/cement ratio of 0.4 for all mixes, two maximum aggregate sizes of 12.5 and 25 mm along with steel fiber volume fractions of 0%, 0.33%, 0.67% and 1% for ages of 14, 28 and 90 days. A total of 360 BO tests and 216 standard cube tests were carried out in this investigation.Then, effective parameters of SFRC and BO test results were evaluated. In the BO method, the force required to break off an in-place concrete cylinder of 55 mm in diameter and 70 mm long, is related to the compressive strength of the concrete from a predetermined calibration curve developed for concrete mix.The studies showed that volumetric percentage and features of steel fibers had a significant influence on concrete properties as well as BO test results. According to the experimental results it could be generally concluded that the influencing factors, namely, SFRC properties due to presence of steel fibers and BO test significantly affect the results as follows: Generally, for a constant W/C ratio, it can be concluded that raising the cement content increase the mean values of BO strength. It can be stated that the maximum aggregate size within the range of 12.5–25 mm has a negligible effect on the BO test results for SFRC with 1% steel fiber volume fractions as the average value of BO strength for 25 mm aggregate concrete was significantly more than the corresponding value for 12.5 mm aggregate size for plain concrete. Moreover, the improving trend the BO strength with age is observed to be similar for all different concretes. Furthermore, increase of BO strength of SFR concretes respect to corresponding plain value is observed as concrete grows older. In addition, results showed that strength estimation based on a single general calibration curve is not feasible. Therefore, a specific calibration curve for each SFRC should be represented for a realistic assessment and interpretation of results. The coefficient of variation of the BO strength was in range of 4– 11%. The higher values are for concretes with higher amounts of fibers, especially at early ages. The reliability of the method seems to be good in which the coefficient of variation for each group of BO tests are below 11%. It should be noted that even under ideal conditions with a specific calibration it is unlikely that 95% confidence limits of better than ±15% can be achieved for an absolute prediction of concrete compressive strength. The findings show that higher values are not only due to the lack of precision of the test procedure, but also due to the intrinsic heterogeneity of granular materials like concrete, particularly in presence of higher amounts of fibers.
Volume 19, Issue 130 (December 2022)
Abstract
Enrichment of fruit juices with dietary fiber can not only improve the final quality of the drink, but also improve the health of the consumer. Among oilseeds, flaxseed is rich in alpha-linolenic acid, soluble dietary fiber and lignan. In this study, dietary solution fiber of flaxseed was extracted by three methods of alkaline, enzymatic and ultrasonic extraction and extraction efficiency, water and oil storage capacity and colorimetry of the extracted soluble fibers were evaluated. The results showed that the soluble fiber extracted by ultrasonic method with the highest extraction efficiency, water holding capacity, oil holding capacity and having the highest L * index and the lowest a * and b * index, was selected as the optimal sample. The optimal sample of soluble fiber was added to apple juice drink at the levels of 0.5%, 1%, 1.5%. Physicochemical and sensory properties of apple juice drink during 30 days of storage at first day, the fifteenth day and the thirtieth day was evaluated. The results showed that the use of flaxseed soluble fiber had a significant effect on brix, dry matter, pH, turbidity, sensory properties (taste, color, aroma, texture, general acceptance) of apple juice drink (p≤0.05). Rheological test showed that all apple juice treatments containing soluble flaxseed fiber had a non-Newtonian behavior. The apple juice drink containing 0.5% of soluble dietary fiber obtained the highest score of sensory properties. Turbidity of apple juice drink containing 0.5% soluble dietary fiber was less than other samples. Therefore, apple juice drink containing 0.5% of soluble dietary fiber selected as an optimal treatment. By adding soluble dietary fiber of flaxseed to apple juice can produce a new drink with favorable characteristics.
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