Dardasht/Bābuldasht/Bābeldasht

Dardasht/Bābuldasht/Bābeldasht, one of the old quarters of Isfahan, located in the northern part of the city.

Regarding the etymology of the name Dardasht, which appears in sources of different periods under various forms, several suggestions have been offered. One states that based on the original name of this quarter, Darī or Darīye, most likely derived from dar meaning “gate” or “portal,” and considering its proximity to the steppe and open plain, it was called Darīdasht/Dar-e-dasht,¹ which over time was shortened to Dardasht.² Moreover, Dardasht has also been recorded under other designations, such as Bāb-al-Dasht/Bāb Dasht³ and Dasht/al-Dasht.⁴ Another narration states that among the names of this quarter was Bābel Dasht, and it is said that when the Jews migrated from Babylon (Bābel) to Isfahan, they found this quarter suitable for settlement; and since the site of Dardasht was nothing but a plain, they named it Bābeldasht—pronounced in today’s Esfahānī dialect* as Bābuldasht—so that it would commemorate the name of their previous homeland.⁵

Given the designation of this quarter as Bābuldasht, some scholars have suggested that it may in fact be identical with the “Dasht-e ‛Aṭā” or “Bāb-e ‛Aṭā,” attributed to Abū Zayd ‛Aṭā b. Sāʾeb Eṣfahānī (d. 747/130), thereby allowing its antiquity to be traced back to the pre-Islamic period.⁶ Concerning Dardasht, no information is available prior to the Islamic era, and it is likely that this quarter, like Jūbāra* and Jay*, was peacefully conquered around 644/23.⁷ Thereafter, with the acceptance and spread of Islam in this quarter, Dardasht became a place frequented by leading figures of learning and religion, so much so that Muhammad b. Ya‛qūb b. Mehrān, one of the transmitters of hadith in the first half of the 9th/3rd century, resided in Bāb-al-Dasht. Other transmitters as well, such as ‛Abd al-Raḥmān b. Muḥammad b. Sīyāh-Dashtī (d. 957/346) and Abū Bakr Muhammad b. Hussein b. Suwayd-Dashtī (d. 1019/410), originated from this quarter.⁸

During the rule of ‛Alāʾ-al-Dawle Deylamī (r. 1007–1041/398–433), the founder of the Kakuyid dynasty* in Isfahan and Hamadan, Dardasht was one of the important ruling quarters, serving as a seat of governance. Remains from this period, such as the ‛Alāʾī school and the house or mansion of ‛Alāʾ-al-Dawle, attest to this fact. It is said that Avicenna* (d. 1037/428) may have spent about fifteen years in this quarter, engaged in training disciples and composing his works.⁹ ‛Alāʾ-al-Dawle, by constructing a fortification around this quarter, incorporated it within the city’s defensive walls.¹⁰

With the rise of the Saljūqs* (r. 1037–1157/429–552) and the designation of Isfahan as their capital, Dardasht attained a distinguished position, especially with the arrival of a group known as the Āl-Khujand* from Transoxiana. They came to Isfahan with the support and recommendation of Kh^wāja Neẓām al-Mulk* and settled in the quarter of Dardasht, which was predominantly Shāfi‛ī. The leading members of this family assumed the religious leadership of the Shāfi‛īs, together with the supervision and teaching at the Neẓāmīyye School* of Isfahan, which had been built at the order of Kh^wāja Neẓām al-Mulk near the congregational mosque of the Dardasht quarter.

In addition, they also held other offices, such as preaching and the judiciary. Āl-Khujand were in constant conflict with their rivals, the Ḥanafī Āl-Ṣāʿed*, who lived in Jūbāre alongside the Jewish* community. In 1164/560, a sectarian clash between the two families resulted in many casualties among the people and considerable destruction in Isfahan.¹¹ These conflicts continued in the following years,¹² ultimately exhausting the patience of Kamāl-al-Dīn Esmā‛īl* (d. 1237/635), the famous poet of Isfahan, who cursed them in his poetry. Chroniclers have reported that his curse was fulfilled when, in 1235/633, upon entering Isfahan, the Mongols massacred both Shāfi‛īs and Ḥanafīs equally.¹³

Despite these sectarian conflicts, Dardasht retained its importance. In the 13th/7th century, Yāqūt Ḥamawī, in his mu‛jam al-buldān,¹⁴ mentioned Dardasht as a significant quarter of Isfahan and recorded the names of some of its affiliates and notables. Among the important monuments of Dardasht in the following century was the mausoleum of Sulṭān Bukht-Āghā*, which was the burial place of Khān-Sulṭān, the daughter of Amīr Ghīyāth-al-Dīn Keykhusru of the Īnjū family*, who ruled over Isfahan and Shiraz during the first half of the 14th/8th century.¹⁵ Ḥamdullāh Mustawfī,¹⁶ writing in the 14th/8th century, also considered Dardasht one of the four principal quarters of Isfahan. During the Timurids (r. 1370–1502/771–907), a group of Shiites resided in part of the Dardasht quarter, an area known as Ḥusaynīyān and inhabited largely by descendants of the Prophet. After the execution of Shah ‛Alāʾ-al-Dīn Muhammad Ḥusaynī*, a renowned mystic from the ‛Alāʾī and Shahshahānī families, by order of Shāhrukh Teymūrī in 1446/850, this quarter came to be known as Shāh-e-Shāhān (Shahshahān).¹⁷

In the 16th/10th century, prior to the transfer of the Safavid capital from Qazvin to Isfahan, several buildings were erected in Dardasht, among them the al-Fatḥ Mosque, a monument from the reign of Shah Ṭahmāsb* Ṣafavī, of which today only the portal remains, the rest of the structure having been completely altered.¹⁸ In addition, the last known report of the continued activity of the Neẓāmīyye School of Isfahan also belongs to this period: a copy of Ebn Ḥājeb’s sharḥ mukhtaṣar al-uṣūl, transcribed by Muhammad Zamān Ḥusaynī Eṣfahānī on Sunday, 26 Rabī‛ II 1555/962, was completed in the Neẓāmīyye school in the Dardasht quarter.¹⁹

With the transfer of the capital to Isfahan during the reign of Shah ‛Abbās I* (r. 1588–1629/996–1038), despite the remarkable and extensive development of the city towards the south, some of its older quarters, such as Dardasht in the northern part of Isfahan, retained their vitality and prosperity, and significant social, cultural, and economic advances took place there. Dardasht quarter was notable during the Safavid* period because of the presence of monuments and structures dating from that era. In some writings—including the travelogue of Jean Chardin*, composed during the reigns of Shah ‛Abbās II* (r. 1642–1666/1052–1077) and Shah Sulaymān* (r. 1666–1694/1077 or 1078–1105)—Dardasht is mentioned as one of the principal quarters of Isfahan. Chardin elaborated on the importance of Dardasht and described some of its monuments, though a number of them no longer exist today. He reported the residences or houses of several officials, guild leaders, and notables of the city located in the lanes and residential spaces of this quarter: the houses of Mīrzā Taqī Khān, Nāẓer-e Gurjīyān and Kalāntar; Esmā‛īl Beyg Ṣāḥeb-dīvān; and Karbalāʾī ‛Enāyat, the chief court jester of Shah ‛Abbās I.²⁰ Chardin²¹ further noted that at the end of the Dardasht quarter there stood the ‛Abbāsī Gate, where palaces and pavilions of some Safavid dignitaries and princes were located. At that time, Dardasht contained more than eighty-five houses in lanes such as Farāshbashī, Naqshīyān, Mīrzā Faṣīḥ, and Kulāhdūzān, along with two bazaars and several mosques, and it extended to a cemetery known as Sheikh Abū Mas‛ūd* (Āb-bakhshān* or Āb-pakhshagān, today in Jāmī Street).²² The inhabitants of Dardasht in this period were Shiites, followers of the Ḥeydarīyye or Mīr-Ḥeydarī Sufi order, devotees of Sulṭān Quṭb al-Dīn Ḥeydar Tūnī, and they were constantly in conflict with the Ne‛matīs of the Jūbāra quarter, who were supporters of Shāh Ne‛matullāh Walī.²³ After the fall of the Safavids and the Afghan invasion, Mīrzā Zakī Mashhadī (d. 1749/1163) described this event as a tremendous calamity for Iran, and especially for Isfahan, considering the city’s quarters to be the very sites of this disaster. He depicted the plight of the people of Dardasht in those days in these verses:

No judge was seen but Death alone,
Death came to answer the cries of the people.
Hunger struck and brought all to their knees,
The hand of Death turned the “Plain” of Dardasht into a desert of pain.²⁴

Dardasht quarter retained its importance until the Qājār period (r. 1795–1925/1210–1344), during which it was administered by a headman (kadḵudā). Its gate was regarded as one of the ancient northern gates of the city of Isfahan, and the water of Dardasht was considered superior in quality compared to that of other quarters.²⁵

During the Pahlavi period (r. 1925–1979/1304–1357.), according to census records from the early 1920s/1300s, Dardasht belonged to District Two of Isfahan and included lanes such as ‛Aṣṣārī, Kalīmī-hā, Bāgh, Ḥammām-e Kharābe, Sayyedān, Ebrāhīm Khumrehʾī, Mīrzā Ali Lenjānī, Guldaste, Sayyed-hā, Yakhchālī-hā, Gāzurhā, and Ghulām-Hussein Tūtūnī. Dardasht still had a considerable population, mostly old, native residents, predominantly Twelver Shiites.²⁶ The Dardasht quarter, due to the presence of agricultural fields in its vicinity—such as those in the Sar-e Cheshmeh and Khābajān quarters—and given the connection of farmers from the Burkhār region with the northern quarters of Isfahan, served as a center for selling agricultural products, and its bāzārche was regarded as one of the largest local markets of the city.²⁷

With the Islamic Revolution of 1979/1357, this quarter became one of the centers of revolutionary presence and activity, and also of religious associations. Places such as the Ḥusaynīyye-ye Banī-Fāṭeme, the Masjed-e Āqā Nūr, and several other mosques and sites in this quarter played an influential role in the religious, political, and revolutionary developments of Isfahan at that time.²⁸

Urban fabric, architecture, and historical monuments

According to the new municipal divisions of Isfahan, the Dardasht quarter belongs to District 3 of the city, located in urban section 1–3, with an area of 1,155.39 hectares, situated in the city center and to the north of the Zāyande-rūd*. Since Ebn Sīnā Street* runs through the middle of this quarter, it borders, on the west, the quarters of Darb-e Emām* and Sunbulestān*, while ‛Allāme Majlesī Street and, continuing from Kamāl Crossroads towards the north up to Mudarres Street, form its eastern boundaries. Dardasht is bounded on the south by the Great Bazaar* (‛Abd-al-Razzāq) and Shahshahān, and on the north by the Sar Cheshmeh* quarter and the vicinity of Ṭūqchī*.

The historic quarter of Dardasht, which in certain periods ranked among the principal centers of Isfahan, has today suffered serious damage due to factors such as unsuitable adjacencies and neighborhood relations, deterioration of façades, poor quality of residential fabric, the mixing of vehicular traffic with pedestrian and residential zones, and inadequate paving of passageways. The current urban architecture of Dardasht is not consistent with its historic urban character, and the municipal authorities, by issuing permits for the construction of multi-story complexes, have paid little attention to the historically valuable houses of the old fabric. The construction of Ebn Sīnā Street, beginning in the second half of the 1960s/1340s, greatly altered the old fabric of the quarter, with many houses demolished and rebuilt. Parts of the Great Bāzār of Dardasht and sections of its caravanserai were also destroyed. A considerable number of the old families and lineages of the quarter—some of whom may have resided there for centuries—left, to be replaced by immigrants and non-locals with no attachment to the quarter.²⁹ Nevertheless, significant monuments from different periods still remain in this quarter. There are mosques whose origins date back to before the Safavid period, though their architecture has been altered over time; among them are the Pāsang Mosque, Janb-e Dumenār Mosque, and al-Fatḥ Mosque. From the al-Fatḥ Mosque, only the portal, dating from the reign of Shah Ṭahmāsb I (r. 1524–1576/930–984), survives.³⁰ The Āqā Nūr Mosque, the largest mosque of the Dardasht quarter and one of the masterpieces of Safavid architecture in the reign of Shah ‛Abbās II, is registered as a national monument of Iran; yet, due to unauthorized constructions encroaching upon its precinct and the lack of financial resources for restoration, it faces a serious threat.³¹

Among the sacred mausolea of the quarter, two remain today: the Emāmzāde ‛Abdullāh, known as Shūrī, and the Emāmzāde Se-tanān (Se-tan).³² Among the mausolea of the Dardasht quarter is the domed shrine of Sulṭān Bukht-Āghā (Khān-Sulṭān). This dome rises to a height of more than 18 meters; its exterior is faced with brickwork, while inlaid tiles with geRiyahi, 2021/1400, p. 157.ometric motifs arranged in friezes ornament its surface. The tombstone of the building is pink in color and decorated with cypress motifs.³³ In the Dumunār precinct of Dardasht there once stood the tomb of a mystic called “‛Amū Chumāqlū,” though no trace of it remains today.³⁴ Other mausolea such as that of Bābā Qāsem and the shrine of Shahshahān* (Shāh ‛Alāʾ-al-Dīn Muhammad) were formerly counted among the monuments of Dardasht but, according to more recent administrative divisions, are now considered part of the Shahshahān quarter. The old cemetery of Sunbulān also belonged to the mausolea of the Dardasht quarter, and some of the dead of this quarter—including members of the Khujandī family and Ṣadr-al-Dīn Khujandī (d. 1129/523)—were buried there.³⁵

Among the notable schools of the quarter was the ‛Alāʾī school. ‛Alāʾ-al-Dawla Deylamī, the ruler of Isfahan, founded this school, and it was therefore named ‛Alāʾī. It is reported that Avicenna taught there, for which reason it was also called the “Ebn Sīnā School.” Today, only a shrine-like chamber capped by a brick dome survives. Some hold that the school was very large, extending as far as the Shafī‛īyye School—about 200 meters away—and that the present dome in fact stood at the northern end of the complex. Others have even conjectured that this was the burial place of Avicenna.³⁶ Another school of the quarter was the Neẓāmīyye School of Isfahan, which Āvī³⁷ praised for the excellence of its form and construction as “of the utmost loftiness and highest rank,” describing its minaret as a pillar drawn up to the dome of heaven, as though in close fellowship with ‛Ayyūq (Capella) and the Farqadān (the twin stars of Ursa Minor). Some believe that the Du-menār structure of Dardasht and its caravanserai had formerly been parts of the Neẓāmīyye.³⁸ The third was the Shafī‛īyye School, on Ebn Sīnā Street in the Pāguldasta alley. This eight-cell school was commissioned by Muhammad Shafī‛ Khūzānī during the reign of Shah ‛Abbās II and built on a site of 1,304 square meters. According to the inscription on its portal, the completion date is 1657/1067.³⁹

The Dardasht quarter once possessed tall and elegant minarets, among them the minaret of the Guldaste mosque (Pāguldaste) from the Saljūq period, of which today only the base survives, upon which the minaret of the present mosque has been set.⁴⁰ Mention must also be made of the two minarets adjacent to the dome of Sulṭān Bukht-Āghā, which, due to reconstruction, have undergone alterations in their present form.⁴¹

The Dardasht bazaar, one of the oldest commercial spaces of the city, has survived for centuries but no longer possesses its former bustle and prosperity, with many of its shops now closed. This bazaar once served as the marketplace for goods and produce from several surrounding quarters, districts, and villages of Isfahan, including Burkhār*. Along its route, in addition to numerous stalls, there were mosques, a public bathhouse, and several public water-dispensers (saqqākhāna). Until about three decades ago, various guilds—including turners (kharāṭān), coppersmiths (mesgarān), tanners (ṭabbākhān), fodder sellers (‛allāfān), metal engravers (qalam-zanān), druggists (‛aṭṭārān), and rope sellers (ḥallājān)—were active in this bazaar, but today only one or two crafts remain in operation. According to the book bāzār-e buzorg-e Eṣfahān, the number of shops in this bazaar was recorded as 126 units, both small and large. This is a single-story bazaar with a vaulted ceiling (ṭāq-e cheshmeʾī), and in recent years it has undergone restoration and renovation. The bazaar terminates in the lanes of Du-menār and the Emāmzādeh Shūrī.⁴²

Numerous historic bathhouses once existed in this quarter, many of which have disappeared over time. Some have been restored or are under restoration, such as the Dardasht Bathhouse, also known as the Āqā Mu‛men Bathhouse, and the Bāzārche Bathhouse.⁴³ Chardin⁴⁴ also considered the legendary Bathhouse of Sheikh Bahāʾī to be among the bathhouses of this quarter. Other historic bathhouses—including those of Karbalāʾī ‛Enāyat, Shūrī, Mullā Shams, and Nam-Nabāt (called Mamnābād in the local dialect)—once stood here but no longer exist.⁴⁵

The Dardasht quarter also contained numerous traditional oil mill (‛aṣṣārkhānes), such as those at the beginning of Arrābechī-hā alley (Tīr-e Jahānnamā), Pāsang, Sheikh Taqī, Arbāb Shukrullāh, and near Du-menār, none of which survive today. At present, the ruins of a large traditional oil mill from the Safavid era still exist on the boundary between the Dardasht and Jamāle quarters, which apparently in earlier times belonged to Dardasht. This structure is currently under restoration.⁴⁶

Despite the destruction of many historic houses of this quarter, especially in the past five decades, several residences dating from the Safavid to the Qājār periods still remain, distinguished by their fine decorations, embellished side-chambers, latticed sash doors with stained glass, and spacious courtyards. Examples include the Kadkhudāʾī House, the Herītāsh House, the Javāherī House, and the Nīlfurūshān House. Some of these, such as the Nīlfurūshān House, have been registered as national monuments; they have been restored and are still in residential use today, and therefore are not open to public visitation.⁴⁷

Notables and Eminent Figures
The Dardasht quarter was the birthplace, residence, and milieu of numerous prominent figures in the scientific, religious, cultural, artistic, political, and social spheres. According to historical sources and biographical anthologies, this quarter has been inhabited for more than twelve centuries. Muhammad b. Ya‛qūb b. Mehrān Bāb-al-Dashtī (d. ca. 815/200), a transmitter of hadith, resided in this quarter.⁴⁸ Many historians and compilers of biographical anthologies also considered ‛Abd al-Raḥmān b. Aḥmad Sīyāh-Dashtī (d. 957/346), known as “Mudhakker,” to be a native of Dardasht.⁴⁹ According to some biographers, Ṣāḥeb b. ‛Abbād*, the famous vizier of the Buyids*, was likewise a resident of the Dardasht quarter.⁵⁰ During the Saljūq era and the vizierate of Neẓām al-Mulk, the Khujandī family established Dardasht as their residence and base in Isfahan, remaining there for several centuries according to available evidence.⁵¹ It is also said that Nūr al-Dīn ‛Abd al-Raḥmān b. Neẓām al-Dīn Aḥmad (d. 1492/898), known as Jāmī, traced his origins to the historic quarter of Dasht or Dardasht in Isfahan.⁵² Quṭb al-Dīn Ali Bāb-al-Dashtī (d. 1548/955) was another notable of this quarter in the early Safavid period, remembered for his contributions to the civic and cultural development of Isfahan, including the construction of a domed bazaar crossroads (chahārsū) later known as the Chahārsū-ye Shīrāzīhā*.⁵³ From the Safavid period to more recent times, individuals such as Karbalāʾī ‛Enāyat; Nūr al-Dīn Eṣfahānī (patron of the Āqā Nūr mosque); Ḥāj Muhammad Karīm Dardashtī, known by the pen name Majnūn (d. 1868/1285); Mīrzā Naṣrullāh Beheshtī, known as Malek al-Mutukallemīn (d. 1908/1326); Yūnus Kalīmī Dardashtī (musician); Muhammad Ṣādeq Luqmānī, known as Ṣeddīq al-Aṭebbāʾ (d. 1955/1374); Muhammad Bāqer Nīlfurūshān, known by the pen name Rājī (d. 1999/1378 Sh.); and prominent families such as the Gulestāne, Shahshahānī, Malekzāde, Ṣeddīq Luqmānī (Ṣeddīq al-Aṭebbāʾ), Nīlfurūshān, Qazvīnī, Jazāyerī, Ṣeyrafīyān, Ṣalavātī, Naqde-dūzān, and families carrying the designations Dardashtī and Bāb-al-Dashtī, all trace their origins to this quarter.

/Muhammad Hussein Riyahi/

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1. Jenāb Eṣfahānī, 1992/1371, p. 251; Dehkhudā, vol. 7, p. 10721.[↩]
2. See: Yāqūt Ḥamawī, vol. 2, p. 450; Chardin, p. 10.[↩]
3. Abū al-Sheikh Eṣfahānī, vol. 3, p. 394; Abū Nu‛aym Eṣbahānī, vol. 2, p. 185.[↩]
4. Burūsavī, p. 277; Yāqūt Ḥamawī, vol. 2, p. 456.[↩]
5. Abū al-Sheikh Eṣfahānī, vol. 1, pp. 55–56; Shafaqī, 2002/1381, pp. 556–557.[↩]
6. See:  Abū al-Sheikh Eṣfahānī, vol. 1, pp. 55–56; Humāyī, 2005/1384, p. 66; see also Sharīfīyān and ʿUmrānīpūr, p. 2.[↩]
7. See: Balādhurī, pp. 304–305.[↩]
8. Abū al-Sheikh Eṣfahānī, vol. 3, p. 394; Samʿānī, vol. 5, pp. 353–355.[↩]
9. Humāyī, 1990/1369, vol. 1, pp. 76–77; Īmānīyye, pp. 52–54.[↩]
10. Māfarrukhī, Persian trans., p. 113; Shafaqī, 2002/1381, p. 400.[↩]
11. See: Māfarrukhī, pp. 104–105, Persian trans., p. 142; Ebn al-Jawzī, vol. 17, pp. 63–64; Ebn Athīr, vol. 11, p. 319; Ṣadr Hāshemī, pp. 10–13.[↩]
12. For example, see: al-mukhtārāt men al-rasāʾel, p. 158.[↩]
13. Hunarfar, 2007/1386, p. 119; see also Ḥamdullāh Mustawfī, pp. 49–50.[↩]
14. Yāqūt Ḥamawī, vol. 2, p. 450.[↩]
15. Muʿīn al-Dīn Naṭanzī, pp. 7, 144; Riyahi, 2021/1400, p. 16; for further information on this mausoleum and the madrasa later built beside it, now destroyed, cf. Mahdavī, 2007/1386, p. 141.[↩]
16. Ḥamdullāh Mustawfī, p. 48.[↩]
17. Dawlatshāh Samarqandī, p. 256; Hunarfar, 2007/1386, pp. 333–340; see also article “Shahshahān, mausoleum.”*[↩]
18. Riyahi, 2021/1400, p. 62.[↩]
19. Kasāʾī, p. 228.[↩]
20. Chardin, pp. 115–116.[↩]
21. Ibid., pp. 171–173.[↩]
22. Ibid., pp. 99, 171.[↩]
23. Ibid., p. 11.[↩]
24. ‛Ellal bar-uftādan-e Ṣafavīyān = mukāfāt-nāme, p. 189.[↩]
25. Taḥvīldār, p. 148; Arbāb Eṣfahānī, pp. 25, 84.[↩]
26. Jenāb Eṣfahānī, 2014/1393, pp. 209–220.[↩]
27. Riyahi, 2021/1400, pp. 67–68.[↩]
28. Bīqarārān, pp. 14–15.[↩]
29. See: Sharīfīyān and ʿUmrānīpūr, pp. 3, 7–8.[↩]
30. Riyahi, 2021/1400, pp. 62–63.[↩]
31. Hunarfar, 1965/1344, pp. 501–504; Jāberī Anṣārī, p. 131; “Shāhkār-e meʿmārī-ye ‛ahd-e Ṣafavī …,” 2013/1392.[↩]
32. Mahdavī, 2003/1382, pp. 262–264; Hunarfar, 1965/1344, pp. 862–863.[↩]
33. Katbī, pp. 96–97; Moʿīn al-Dīn Naṭanzī, p. 144; Jāberī Anṣārī, p. 114; Hunarfar, 1965/1344, pp. 317–321.[↩]
34. [↩]
35. Idem, 2017/1396, p. 30.[↩]
36. Dawlatshāh Samarqandī, p. 41; Īmānīyye, pp. 53–54; Hunarfar, 1965/1344, p. 47; Riyahi, 2012/1391, p. 256.[↩]
37. Māfarrukhī, Persian trans., p. 142.[↩]
38. Hunarfar, 1965/1344, pp. 61–62; Kasāʾī, p. 228; Īmānīyye, p. 61.[↩]
39. Hunarfar, 1965/1344, pp. 589–592; Arbāb Eṣfahānī, p. 283; Mahdavī, 2007/1386, pp. 168–170.[↩]
40. Humāyī, 2005/1384, p. 255; Riyahi, 2021/1400, p. 62.[↩]
41. Īmānīyye, pp. 72–74.[↩]
42. Shafaqī, 2006/1385, pp. 707–709.[↩]
43. Luṭfī and Masjedī, p. 347.[↩]
44. Chardin, p. 116.[↩]
45. See also Riyahi, 2021/1400, p. 135.[↩]
46. Raḥmatī and Esmāʿīlī, pp. 116–122.[↩]
47. See: Riyahi, 2021/1400, pp. 110, 117, 124, 128.[↩]
48. Abū al-Sheikh Eṣfahānī, vol. 3, p. 394; Abū Nu‛aym Eṣbahānī, vol. 2, p. 185.[↩]
49. For example, cf. Abū Nu‛aym Eṣbahānī, vol. 2, p. 83; Samʿānī, vol. 2, p. 80; Yāqūt Ḥamawī, vol. 2, p. 450.[↩]
50. Jenāb Eṣfahānī, 2017/1396, p. 251.[↩]
51. Subkī, vol. 4, pp. 123–124; Kasāʾī, p. 223.[↩]
52. Fakhr al-Dīn ʿAlī Ṣafī, vol. 1, pp. 233–234; Jāmī, intro. by ʿĀbedī, p. v; Jenāb Eṣfahānī, 2017/1396, p. 130; Riyahi, 2017/1396, p. 109.[↩]
53. Rafīʿī Mehrābādī, p. 212.[↩]