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Aims: The purpose of this article is to address the issue of Qazvin Space Organization in the Safavid period with the approach of cultural studies.
Methods: The present study has been carried out with the approach of cultural studies and exploratory-documentary method, with the aim of describing and interpreting the historical data of Qazvin city in the Safavid period and its analysis. In this regard, first-hand sources, documents were collected, studied and analyzed. In parallel with the library studies, field surveys were conducted and the signs were surveyed and studied.
Findings: In the present study, three views result from the approach of cultural studies, namely: 1- Regulation of the city- 2- Homogeneity and heterogeneity of neighborhoods and 3- Use of urban spaces and their rational concepts in the analysis of Qazvin spatial organization used during the Safavid capital it placed. The result of the research indicates that the structural changes of Qazvin city in the Safavid period in accordance with the newly created culture and is closely related to a set of several factors, including the "space" dimension which is a subset. It regulates the city, it plays a more prominent role, and because it is expressed through the body and by the designers, it is more tangible, and the other dimensions are related to it.
Conclusion: The "space" originated from the power of the government at that time in the city of Qazvin and the royal complex was not just an urban design but a tool to achieve political, economic and religious goals and the city's culture is based on the same structure. Has appeared.

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The relationship between the clergy as amajor social force and the Safavid state canlead our simple understandingto the exact understanding that may answer many of our questions in the social history of Iran. This paper considers the relations between the government and the clergy bystudying the fall and the rise of theclerics and the government relations, forms of their participation in policy, its development in the Safavid era and factors affecting on this evolution. This relationship can be investigated using the Tily’s theory and it can be saidthat this relationship takes many forms. Three overall types include membership in theoverall system of monarchy, influencing policy and resignation. Thismethodology is based on descriptive historical narrative approach.  

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During the Safavid era, communications between Iran and India became deeper than before due to the common official language. Persian romantic stories were among the written works during this period in the countries. The question is: "Are Persian romantic stories in the Safavid era in Iran and India fully similar due to the concurrency, common language and existence of similar structures, or have distinction due to different cultural environment?" Some Researches has been done on the storytelling of the Safavid period, But so far, there has been no works published on the influence of intellectual motifs on the Iranian and Indian Persian stories in any of the topics.
In this paper, it has been attempted to answer the question, by analyzing the content of the Stories. Of course, the assumption of this research is that there are many similarities in language, structure, sequences and character's functions in the Persian romantic stories in Iran and India, but despite these similarities, there is a different worldview and attitude towards the characters and events. These differences include: "Death of the lovers at the end of the story", "Girl's freedom in choosing a spouse", "supernatural creatures’ role", “presence of Mysticism and Sufism, "animals’ impact in the story ", "presence of Indian characters" and "independence of the source" that would help to understand the stories written in India from Iranian stories.

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Will you not then think? (Al-A›raf/ 169), Almighty God has invited the man to think and reason out anywhere of Qur›an. Intellect and reasoning are concepts that always have been reflected purposively, by philosophers and thinkers, in a different world view and to fit within the definition of man and his distinction from other creatures (animals). For in Shi›ism as a result of the impact of these substantive issues, it became distinguishing school from other schools of thought.» Shia Intellectual Thought» is as a distinctive element of other Islamic thought, affects Shia philosophers, result the definitions of intellectual worlds, and has been manifested in the physical or tangible world. In the meantime, manifests and arts of man-made due to manifesting glories of intellectual world in the world of the senses, the downward trend (trend from God), as well as preparing the ground for development of the human soul in the arc of ascent (trend to God) was considered by many thinkers. So the study, assuming that the art of landscape architecture of the Safavid period, with an emphasis on Shi›ism and thought of philosophers such as MullaSadra as Shiite thinkers could qualify as lasting in the minds of Iranian- Islamic national identity, survey the idea that the rational is this thought. This article attempts to answer this question that components and dimensions of the field of rational thinking and the how Safavid Shi›a architecture are reflected in landscape architecture? This article by considering the implications of appearance and reality, truth and the world of justice, magnitude and geometry as influential concepts in Islamic thought and Shia, is trying to find the relationship between these concepts in landscape architecture of the Safavid period. As the studies show that the Islamic world view has considered for anything outward and inner meaning, as know the birthplace of this world and introduce their meaning in the worlds of meaning and understanding of the essence of the person, even though at the levels of perception. If, as in all affairs are the internal and external traits, man also has the rational soul, not isolated and has both of these attributes. It can be concluded that the effect of landscape architecture and generally any man-made will stay good and durability that is capable of understanding it for appearance and reality. It looks trend or pass from appearance to reality of the body of architecture; means that the matter at the possession of architect became a material distances of its physical mode and closes up to its inner mode. Therefore, the requisite of this trend in the face of material is that to make their essential physical aspects hidden and this could be done by smoothing the levels, generally transparent and delicate, ”removing featuring physical adjectives». Artist man by using the capabilities and capacities of its existence (appearance) and also by resorting to inside can after ascending trend in the world receive intellectual intuition, with the creation of the signs of the world’s top witness in the world (by art and architecture here), be the underlying growth of origin, intellectual and other creatures is to receive the vision. And in these ways need to be able to exhibit these meanings in it. Of the other reviewed concepts in this article can be referred to the concept of justice; Islamic philosophers, hold noumenal true for justice, so that the stability of the world as it is and whatever it outside is doomed to fall and straying and it mediates communication with the realm of the sensible world knows and expresses the position of each object in its place. Islamic thinkers have been written books and numerous articles on this subject and many fields have expressed to justice but here it is enough to pay attention to only the meanings of justice and equity that the purpose of the article and indicate its relationship to the words, and its relation to the brains. With regard to the characteristics and meanings of the word of righteousness and justice, we can fit the words, the balance (for stability), survival, intermediate between the sensible and intelligible world in a set. On the other hand some of these words could have physical meanings, in space design and landscape architecture influence as a result of the intelligible world and the world of the senses are the belts and this is exactly (= proportion, balance and fit everything in its place) is what itcan be used as one of the physical dimensions of rational named one hand, the importance of the sense in Shi›ism (If you are a member of the Shiite religious principles) is next marker of Shiite rational thinking. Designing landscape architecture by worldview of Islamic thinkers and philosophers of Islam, to become inner meanings and the meanings supernatural world of the senses, and to reach outward to the inward journey and vice versa and also a manifestation of the concept of justice requires a tool by which a body of material life, and the divine spirit in which brightens up this way, architecture is a platform for the emergence of rational universe works, and flowering of reason and intellection of its audience, to feed in much higher existence. Organize the space through architecture and landscape architecture, with the aim of reason (and connect with the divine) requires a quality space that is associated. In this regard, according to the divine attribute such a geometry that semantic connection between the sensible and intelligible world is established, the words of the Quran and hadith assistance is intended, and the word ”Magnitude» according to the research conducted and appropriate interpretations of this theme. If more researchers, the geometry of Islamic science in the Quran is so closely linked to the concept and it recreated some sort of divine destiny and determine architectural and geometric forms of art introduced. The relationship between the magnitude and the world, for example, that the importance of the traditions of Islamic art on the principles verify. And in a sense, geometry noted the creation of permanent freezing of the sensible world to the world of the intellectual world that exists and is a language of reason. According to pave the presence of Shi›ism in the Safavid period, causing physical manifestation we see these concepts in landscape architecture, which have a rich concepts, as well as the potential impact of philosophical views during this period, have managed, lasting element in strengthening and lead to enhancing the rational perceptions . This paper tries to rely on the Qur›an, the traditions and ideas of Mulla Sadra, examined landscape architecture of Shiite Safavid of Isfahan within the realm of thinking, reasoning and criteria and physical manifestations of it under rational human perception. This research by using library studies, delving into the philosophical and religious studies, seeking to provide interpretation based on rational thinking in terms of Shia Safavid period. Findings show that the Iranian landscape architecture, especially Iran garden, which has well-known and long-lasting historical background, is a pattern for different centuries; during this period, by using the concepts emerging from this thinking, to concepts like world of justice and much greater.

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One of the reasons for migration of the poets to India in the Safavid era was allegation of bad faith and atheism. Given the widespread repression of Sunni and Sufi sects as ideological opponents during the Safavid era, it is expected that the charge has been made on the basis of opposition to the Sunni and Sufi sects. Despite of this expectation, what was called the bad faith of the poets in a frank and clear way was the charge of Noqtavi. Referring to the Safavid era's sources, this paper has explained the reasons for the charge and emphasis on the allegation. According to the studies, contrary to the Sunni and Sufi sects who attempted to hide following the primary repression in Safavid era, the Noqtavian began to say stubbornly pagan beliefs and specifically distort some of Shia principles in on hand, and expressed some political claims on the other hand. In this way, they provoked strongly the powerful Safavid rulers and the mighty religions establishments of the day. The arousal made it necessary to suppress the Noqtavian and to explain their disdain ideas, causing further emphasis on charges of those who believed in and suspected to Noqtavie, including some poets.

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The main behind this study is the morphological analysis of Ashiq stories in the process of formation and development of this genera of folk literature. Hence, a question arises as to: what morphological structure did Ashiq stories have in the Safavidera and how were they formed? In so doing , stories including "Asli and Karam", "Ashiq Gharib and Shah Sanam", "Tahir and Zohreh", "Novruz and Ghandab", "Shah Esmail and Arab Zangi", "Arezo and Ghanbar", "Abbas and Golzar" and "Shah Esmail and Gulnaz" among them have closely been scrutinized.It is assertad that the advent of stories belongs to the end of epic period .the viewpoints of folklorists Iike partev naili boratav , Muharrem Ergin, Hossein Ismailov, and Mohammad Hossein Tahmasb show that the advent of common Ashiq stories serves as a complementary of the gap proceeding the epics of the 15 th century and the previous centuries. Dada Qorqud stories are also considered as a product of a transition period from epics to common stories. Finally, the results of the study reveal that not only has the structure of stories maintained the underpinning of the epics; it has also experienced seminal chenges and has created different characters.

 

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In the Safavid era, cities played a decisive role in the activities of urban social life, especially with regard to commodity, distribution and exchanging system between urban and rural society as well as defining the role of organizations in the commercial process. This paper is based on historical analyzing method where the authors could utilize primary sources to study social and economic states of urban life in Persian cities during Safavid. Farah Abad, Isfahan and Bandar Abbas in North, Center and South of Iran have been examined. These cities were selected considering their functional nature as producer, industrial (processor) and exporter centers.
The outcome of the study shows that the cities founded and developed during Safavid, specially on Silk Road, during the reign of Shah Abbas I (996-1038 AH), played the role of producer, distributer and exporter in north, center and south of Iran. Based on their functional capacities, cities of that era are divided into three types: producer of raw materials, intermediary and processing, and finally exporter (port) cities. The analysis of economic relations of those cities indicates that the king had despotic monopolization of all aspects of the cities where the urban economy deeply on agricultural economy of countryside.