Khaju, Quarter

Khaju, Quarter

Kh^vājū is a quarter with a historical background, located northwest of the Zāyande-Rūd river.

Etymology

Kh^vājū is the diminutive form of kh^vāje, which literally means village headman, master of a house, lord, and a wealthy person.¹ It has been said that the reason for naming this quarter Kh^vājū  was the residence of a number of court eunuchs (khvāje-sarāyān) of the Safavid court, viziers, military commanders, and some religious dignitaries such as the “ṣadr family”, and the place came to be called “Kh^vāje-hā,” which through frequent usage changed to “Kh^vājū.”² Some, like Mīr Sayyed Ali Jenāb*, mistakenly believe that Kh^vājū is named after the tomb of Kh^vājū Abul-‘Aṭāyā, Maḥmūd b. Ali, known as Kh^vājū-ye Kermānī (d. 753/1352-53), located behind the Chahār-bāgh-e Ṣadrī bathhouse, near the Emām-zāde Bāqer.³ However, most historians place the poet’s tomb in “Tang Allāh Akbar” near Shiraz, while some say it is in Kerman.⁴ It has also been said that because khā in Persian means “pit” or “hollow,” and the Zāyande-Rūd* had a depression near the Kh^vājū Bridge, the place was called “Khā-jūy,” meaning “hollow stream.”⁵ Some have recorded the word as “Khājū” but the common form is “Kh^vājū,” with a vāv-e ma‛dule ( i.e., a written ‘v’ that is not pronounced).⁶

No precise information exists about the time this quarter was first built. However, given the various names it has borne—including Ṭarāz-ābād/Kūṭarāz—before it came to be called Kh^vājū, its age is thought to extend back to around the eleventh/fifth century. Nāṣer Khusru* (d. 1088/481) mentions the quarter of Kūṭarāz in his safar-nāme when arriving in Isfahan in 1052/444 on his return from Mecca. According to him, “in Isfahan there was an alley called Kūṭarāz, in which there were fifty fine caravanserais, and in each of them sat merchants and shop-keepers.”⁷ If Kūṭarāz can be identified with Kh^vājū, then the history of this quarter may be traced back to the eleventh/fifth century. Some sources call this quarter “Bāgh-e Kārān*.” It has been said about Bāgh-e Kārān that it was among the gardens built in Isfahan by Malek-shah the Seljuk* (r. 1072–1092/465–485/).⁸ The fame of this quarter as Bāgh-e Kārān continued in later centuries, for Āvī⁹ in his tarjume-ye maḥāsen-e Isfahan*, quoting Sa‛d al-Dīn Sa‛īd Haravī, a poet of the fourteenth/eighth century, mentions Bāgh-e Kārān: “āb-e ḥeyvān ast gūyī pīsh-e būstān-e eram / zende-rūd-e ū ke dārad bāgh-e kārān bar karān”( “Water of life it seems, before the garden of Iram, / The Zāyande-Rūd that has Bāgh-e Kārān on its bank”).¹⁰ During the Aq Quyūnlū period, due to the residence of Ḥasan Pāshā (r. 1465–1477/870–882/) in this quarter and the constructions he carried out, a part of Bāgh-e Kārān was called Ḥasan-ābād. Chardin*,¹¹ the French traveler who lived in Isfahan for a time during the reign of Shah ‛Abbās II* (r. 1642–1666), mentions in his travelogue that this quarter was also called Kūy-e Ḥasan-ābād. With the advent of the Safavids, this quarter, under its new name Kh^vājū, remained a suburb outside the city of Isfahan¹² and consisted of two parts: Kh^vājū-ye buzurg (greater Kh^vājū), which ended at the open countryside, and Kh^vājū-ye kūchak (small Kh^vājū), which was adjacent to the Ḥasan-ābād gate. Greater one was itself divided into two sections: one part called maḥalle nu  Kh^vājū (new Kh^vājū quarter), located in the southern part, and the other part called simply “Kh^vājū.”¹³

Chardin gives a full description of this quarter and its buildings. According to him, this quarter, which had 1,111 houses, 12 large and small mosques, 15 caravanserais (some large, some small), 8 madrasas, 21 bathhouses, and 12 bazaars, started from the Ḥasan-ābād gate area and, after passing buildings from the Turkmen period (according to some accounts, from the time of Uzūn Hasan Aq Quyūnlū*), reached a school called Shah Hasan (the present-day Ṣāremīyye school*) and then to the other places belonging to the Kh^vājū quarter.¹⁴ Small Khvājū extended as far as Chahār-bāgh-e ‛Abbāsī* and contained buildings such as the palaces of Mīrzā Ṭāher Nāẓer-e Vaqāye‛-nevīs, the naqqāre-chīyān-e hendī (Indian kettle-drummers), the gārī-chīyān (cart drivers), and the ḥammām-e chādur-dūzān (awning-makers’ bathhouse). Greater Kh^vājū, continuing on from small Kh^vājū, ended at the open countryside, where there were also the Mustavfī Bazaar, the palace of the tufang-dār-bāshī, numerous watermills, and a mortuary. The house of Sheikh Bahā’ī* (Bahā’ al-Dīn ‛Āmelī) was the last building of this quarter. Regular alleys, the houses of notables and great men of the city, and flourishing gardens were among the outstanding features of this quarter.¹⁵

With the Afghan invasion and the fall of Isfahan in 1722/1134, this quarter was ruined and deserted. Its houses and bazaars fell into ruin and were turned into agricultural lands, so that until a few decades ago, the walls of houses and the recesses of rooms could be seen in the middle of the fields.¹⁶ Eugène Flandin* in his travelogue described Khvājū quarter as ruined in the years 1840-1842/1256–1258, so that out of a thousand houses it had, only 250 were inhabited.¹⁷ Nevertheless, during the ministry of Ḥājj Muhammad Hussein Khan Ṣadr Eṣfahānī* (d. 1823/1239) and his son ‛Abdullāh Khan Amīn al-Dawla, measures were taken to repair and reconstruct Isfahan and to erect buildings and structures, including the restoration and construction of urban buildings and spaces, the most notable of which were the construction of Chahār-bāgh-e Kh^vājū (Chahār-bāgh-e Ṣadr or Fatḥ-ābād) in 1805/1220 and the Bīglar-beygī building on the Kh^vājū Bridge*.¹⁸

From the middle of the Qajar period, the Kh^vājū quarter gradually became more prosperous and was among the districts of the city where a kad-khudā (headman) attended to handle people’s affairs, to the extent that Mīrzā Hussein Khan Taḥvīldār* in the Nāṣerī period mentions Āqā Aḥmad Kh^vājū’ī as the headman of this quarter.¹⁹ In the late Qajar period, this quarter was also among the important districts in the social and political affairs of the city of Isfahan. According to the anjuman-e muqaddas-e mellī Newspaper* of Isfahan (September-October 1907/Sha‛bān 1325), the elected representative of Kh^vājū quarter in the municipal elections of Isfahan was “Āmīrzā Abul-Qāsem, the successor of the late Sayyed Muhammad Ṣādeq.”²⁰

According to the census (eḥṣāīyye) of the city of Isfahan, relating to the last year of the Qajar period (1924/1303), Kh^vājū quarter was considered one of the quarters of District Four at that time. The names of its blind alleys (in the Eṣfahānī dialect sībe-hā) and lanes indicate the considerable extent of this quarter in comparison with many other districts of the city. According to the census, the approximate boundaries of this quarter, corresponding to the current layout of Isfahan, were roughly: from the north to Sharīf Vāqefī Street, from the south to Mushtāq Street, from the east to Buzurgmehr Street, and from the west it encompassed both sides of Chahār-bāgh-e Kh^vājū Street.²¹

Today, the Kh^vājū quarter, with an area of 196,953 square meters, is located in the southern part of District Three and, according to the new maps of the Isfahan municipality*, is bounded on the north by Sharīf Vāqefī Street, from the intersection of Gulzār–Sharīf Vāqefī to the Naqqāshī crossroad, on the east by Sayyed Abul-Hasan Eṣfahānī Street, from the intersection of Gulzār and Sharīf Vāqefī to Mushtāq Street, and on the south by Mushtāq Street, from Sayyed Abul-Hasan Eṣfahānī to Kh^vājū Square. Among the old and famous streets of this quarter is Chahār-bāgh-e Kh^vājū; to its north is makīne-ye Kh^vājū and to its south is the Kh^vājū Bridge. The north and south of the quarter are connected to each other by a pleasant boulevard full of plane trees and a wide pedestrian in the middle, resembling Chahār-bāgh-e ‛Abbāsī.²²

Monuments and Buildings

Makīne-ye Kh^vājū

It is the Arabicized form of the French word machine, which entered Ottoman Turkish in the nineteenth/thirteenth century during the modern reforms of the Ottoman Empire (known as the Tanẓīmāt era), and this name was used for almost all new technical devices. Today, in almost devices whose Persian name is compounded with māshīn (e.g., māshīn-e hesāb “calculator,” māshīn-e lebās-shūyī “washing machine,” māshīn-e ẓarf-shūyī “dishwasher”), the Turkish word makīne is used. This word also spread into Persian at the same time as a result of interactions between Iran and Turkey (especially Istanbul), and it is still current in some parts of Iran, including, according to Mu‛īn,²³ in Khuzestan. On the north side of Kh^vājū Street, from about 1931/1310 onward, a powerful water pump motor with a loud noise, for many years, in addition to supplying people’s water needs, directed water from wells and streams towards the street trees. Today, this place has been turned into a beautiful fountain in a small square. On the north corner of makīne -ye Kh^vājū square, until about twenty years ago, there was a coffeehouse where people—mostly builders and architects—gathered in the evenings, and sometimes storytelling (naqqālī)* or curtain-recitation (parde-khānī) would take place until late at night. What has been said about makīne -ye Kh^vājū —that in the Safavid period it was a place for the grooming of princes—has no basis or documentation.

Emāmzāde Bāqer

This is located west of Chahār-bāgh-e Kh^vājū Street, near makīna-ye Kh^vājū and at the beginning of ‛Āfīyat Street, and in past centuries, according to Chardin,²⁴ it was a cemetery from the Safavid period onward. The lineage of the emāmzāde is not known. Maḥdavī* has suggested that this shrine may be attributed to one of the sayyeds who were scholars of the tenth/sixteenth century or later.²⁵ According to a stone inscription that was installed there until recently -now kept in one of the rooms of the emāmzāde, the date of the current building of this shrine is 1853/1270. Some believe the tomb of Abū Ali Meskūye Rāzī* (d. 1030/421; philosopher, historian, and scholar) to be in the place of the emāmzāde, while others say his burial place is in the gardens opposite the emāmzāde, but there is no documented evidence in this regard.

Mosques of Kh^vājū

No trace remains of mosques from before the Safavid period in this quarter. In the Safavid* period there were twelve mosques in this quarter, most of which have been destroyed or changed their name.²⁶ Examples of the remaining mosques include the following:

Masjed-e Ḥājī Manūchehr

This mosque (current name: Shahīd Beheshtī) dates from the late Safavid period of Shah ‛Abbās II. Its founder (Ḥājī Manūchehr Khan) was a governor of this period and was the warden (vālī) of Shīrvān until 1660/1071. There is a tablet in the entrance corridor of the mosque dated April-May 1662/Ramaḍān 1072, the content of which concerns the endowments of the founder of the mosque. The mosque has undergone many changes since its construction.²⁷

Masjed-e Kh^vāje Fereydūn

This small mosque, dating from the Safavid period, with an area of about 30 square meters, is located almost behind the Ṣadr-e Kh^vājū school*. Together with the shops adjacent to it, it was once connected to a small bazaar and the chahār-sūq-e Fereydūn. In recent years it has been restored through the efforts of the local residents and shopkeepers.²⁸

Masjed-e al-Mahdī

This mosque, also known as “Masjed-e Ebrāhīm-e Zāghī” or “Ḥāj Muhammad Mahdī,” has an area of more than 350 square meters and dates from the late Safavid period (early eighteenth/ twelfth century). Today, nothing remains of this mosque except an inscription dated 1695/1107 concerning its endowments in the lands of Mehr-ābād in Isfahan.²⁹

Masjed-e Ḥāj Mīrzā Muhammad Ṣādeq

It was built by one of the notables and benefactors of Kh^vājū quarter in the early Qajar period, the reign of Fatḥ-‛Alī Shāh. The inscription on its portal is in white Thuluth script on a lapis lazuli-colored tile background. Parts of the beginning and middle of this inscription have been repaired, and the name of the founder and the date of construction are recorded in it. The year 1826/1242 is the completion date of the mosque and the installation of the tilework on its portal. The facades of the mosque courtyard are adorned with ma‛qelī (or Bannai, which is a kind of Kufic script form) tiles. The minaret located on the roof of the main entrance of the mosque dates from the same time as the construction of the building; it has wooden columns and its exterior is decorated with tiles. The grave of the founder of the mosque is located in a small portico on the north side of the courtyard. The main prayer hall is on the south side of the mosque and has an area of about 60 square meters.³⁰

Masjed-e Ṣadr-e Kh^vājū

It is located east of the Ṣadr-e Kh^vājū madrasa, in an alley of the same name. Probably its original structure was the same as that of the Ṣadr madrasa, and it was completed by Ḥāj Muhammad Hussein Khan Ṣadr Eṣfahānī (d. 1823/1239), the ṣadr-e a‛ẓam (grand vizier) of Fatḥ-‛Alī Shāh, and then by his son ‛Abdullāh Khan. Evidence shows that this masjed has been repaired many times and has undergone changes.

Historical Madrasas of Kh^vājū

In the quarter, near the Chahār-sū-ye Naqqāshī and Esfandyār Beyk, there were seven madrasas that were built in the Safavid period and remained standing until the late nineteenth/thirteenth century.³¹ These madrasas were: madrasa Esfandyār Beyk (Anīs), which was built by one of the emirs of Shah ‛Abbās I* and later destroyed;³² Madrasa Parī-khan Khānum, the founder of which was a lady of the Safavid court;³³ Madrasa Kh^vāje Muḥabbat or Kh^vāje Muḥebb or Muḥebbatīyye, whose founder was an official during the reign of Shah Suleymān* Safavī (r. 1666-67–1693/1077–1105);³⁴ Madrasa Dade, which remained standing until the late Qajar period;³⁵ madrasa Zeynab Beygum, whose founder, Zeynab Beygum, is said to have been the aunt of Shah ‛Abbās I or one of the women of the Safavid court;³⁶ madrasa Sārū-Taqī*, the grand vizier of Shah ‛Abbās I, located in Ḥasan-ābād district, which Chardin³⁷ considered to be the same as Ḥasan-ābād and included it among the madrasas of the Kh^vājū quarter; and madrasa Maryam Beygum, of which until recently two marble tablets belonging to its endowment deed existed.³⁸ Mention should also be made of the madrasa Ṣadr-e Kh^vājū* from the early Qajar period, from the time of the governorship of Muhammad Hussein Khan Ṣadr Eṣfahānī, which is now the only remaining historical madrasa in the Kh^vājū quarter.

Bathhouses

There were several bathhouses (garmābe or ḥammām) in the Kh^vājū quarter, but they have disappeared over time or have been changed in use and turned into shops and residential houses. Some of them are: the ḥammām darvīshān, near the Tekye-ye Baktāsh; the ḥammām Amīn al-Dawla, which was located on the side of Chahār-bāgh-e Ṣadrī and seems to have been the same bathhouse attributed to Ṣadr, and was destroyed in 1931/1310; the ḥammām Chādur-dūzān in the Gārī-chīyān alley; and the ḥammām Ḥātam Beyk, both of which were near the Chahār-sū-ye Naqqāshī, and the ḥammām Chahār-bāgh-e Ṣadrī on the side of emāmzāde Bāqer.³⁹ Among the famous bathhouses of Kh^vājū, traces of which still remain, is the bathhouse known as Rūghanī (the Oil Seller), whose builder or founder was Sayyed Ali Rūghanī, a benevolent merchant of the late Qajar period.

Old Houses

One of the old houses remaining from the Safavid period is the khāne-ye Bājughlī (Ṣarrāf-e Kh^vājū’ī). These two-story houses, with an area of 750 square meters and a three-sided basement (dating from the Safavid, Qajar, and Pahlavi periods), all around a central courtyard, belonged to Ḥāj Mīrzā Ali Ṣarrāf/Bājughlī. It is located between the two market crossings (chahār-sūq), the ājurī (Brick) and fereydūn (today Kūche-ye Shahīd Hasan Ṣādeqī). No information is available about its original builders and owners. The initial core, i.e., the southern front, was built by a Safavid noble. This house remained in the ownership of this family until 2001/1380, and in 2010/1389 it was transferred to the Isfahan Broadcasting Center* under a 99-year hire-contract.⁴⁰ Another historical house of Kh^vājū quarter is the khāne-ye Nāyeb Asadullāh, a distinguished master of music and flute player (d. 1964/1343). This Qajar-period house, with an area of 436 square meters, is located on Chahār-bāgh-e Kh^vājū Street, at the corner of the dead-end of Neẓām and opposite makīne-ye Kh^vājū. It does not have noteworthy decorations and was registered with the Documentation Center of the Cultural Heritage Organization in 2004/1383. The old house belongs to Ākhūnd Mullā Muhammad Hussein Feshārakī (d. 1974/1353) is another old residence in Kh^vājū quarter, which has a large courtyard with numerous rooms, including a shāh-neshīn (royal seat), kitchen, water reservoir, and service rooms.

Chahār-sū/sūq ājurī (The Brick Crossroad Market)

This Chahār-sū (four-way market), which perhaps became famous by this description because of its brick construction, is among the ancient structures of the historical quarter of Kh^vājū and probably belongs to the Safavid period. This building consists of several domed arches built with brick and plaster, and these arches actually form the ceiling of a small bazaar (bāzārche). The ājurī chahār-sūq is located along the axis of kūy-e Kh^vājū and has openings in the four directions: east, west, north, and south. This monument was registered on 7 March 2003/17 Esfand 1381 with number 7630 as one of the National Monuments of Iran. There was also another crossroad market called chahār-sūq-e fereydūn, which was located between the alley of Masjed-e Ṣadr and the alley of Gurdān.

Public Drinking Dispensaries (Saqqā-khāne-hā)

Among the public water dispensaries of Kh^vājū quarter is one from the Safavid period that was built under the bazaar of Kh^vāje Fereydūn and next to its mosque. Now its historical stone basin (sang-āb)*, which should presumably date from the time of the mosque’s construction, is placed below the current public water dispensary*. In the middle of this stone basin is carved the shape of a cypress tree, and on its sides the image of a lion. Other public water dispensaries of the quarter include: the public water dispensary near Masjed-e Ṣāḥeb al-Zamān and the alley of the Baktāsh-hā; a public water dispensary at the beginning of the ājurī chahār-sūq, adjacent to Masjed-e Ḥāj Mīrzā Muhammad Ṣādeq; a public water dispensary near the Tekye-ye Ḥasan-e Khākī; and a public water dispensary next to emāmzāde duqulī (du ṭeflān, two boys). It is worth mentioning that two old stone basins still exist in this quarter: one is a small basin next to the grave of Mīrzā Muhammad Ṣādeq, and the other is the simple basin of emāmzāde Bāqer, located in a garden between its entrances.

Tekyes (Religious Mourning Halls)

Among the famous historical tekyes of Kh^vājū quarter, now destroyed and changed into residential houses, mention should be made of tekye-ye Baktāsh and tekye-ye Ali Akbar Beyk, both dating from the Safavid period. The former was next to the Ḥasan-ābād stream, and the latter was in the vicinity of Masjed-e Ali Akbar Beyk (Sayyed Muhammad Laṭīf Kh^vājū’ī). Tekye-ye Baktāsh had nearly eighty jeribs of garden and land, and there was a shrine on it. The income from the sale of its products was spent on helping the poor among the dervishes. Today, this land—despite various religious deeds and documents and numerous decrees of some Safavid and Qajar kings to the effect that it was an endowment —has been seized and turned into shops and houses. The tombs that existed in this tekye have also disappeared. Previously, a stone related to the endowment deed of this tekye existed in the storeroom of the Chehel-sutūn* palace, but no trace of it remains today. Also, according to the map of Sayyed Reza Khan in the late Qajar period, there was a tekye called Garak Davān in Kh^vājū quarter near emāmzāde Duqulī, but today no place exists with this name.⁴¹

Prominent Figures and Notables

The Kh^vājū quarter has witnessed the presence of outstanding figures in various scientific, cultural, political, social, and artistic fields throughout different historical periods. Among them are: Abū Ali Aḥmad b. Muhammad Meskūye, known as Ebn Meskūye and famous as Khāzen;⁴² Sheikh Bahā’ī;⁴³ Mullā Esmā‛īl Māzandarānī Khvājū’ī* (d. 1759/1173);⁴⁴ Sayyed Abul-Qāsem Kh^vājū’ī;⁴⁵ Sayyed Muhammad b. Muṭahhar Naqībī Mūsavī Sabzevārī, known as Mīr Lūḥī, a learned man from the late Safavid period;⁴⁶ Sayyed Muhammad Hasan Mujtahed Eṣfahānī (d. 1846/1263);⁴⁷ and Mullā Esmā‛īl Kh^vājū’ī the second (d. 1282/1865-66).⁴⁸

/Mohammad Hussein Riyahi/

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Nāṣer Khusru, safar-nāme-ye Nāṣer Khusu ‛Alavī, Tehran: Ketābfurūshī-e Maḥmūdī, 1962/1341.

Qāsemī Sīchānī, Maryam, and Ḥarīrī, Āzāde, khāne-hā-ye qājārī-e Isfahan, Isfahan: Dāneshgāh-e Āzād-e Eslāmī, Vāḥed-e Khūrāsagān, 2020/1399.

Rafī‛ī Mehr-ābādī, Abul-Qāsem, āthār-e mellī-e Isfahan, Tehran: Anjuman-e Āthār-e Mellī, 1973/1352.

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1. Dehkhudā, s.v. “Khvāje.”[↩]
2. Maḥdavī, 1966/1345, p. 5.[↩]
3. Jenāb Eṣfahānī, 2017/1396, pp. 161–162.[↩]
4. Fakhr al-Zamānī Qazvīnī, p. 79; Hedāyat, p. 129.[↩]
5. Rafī‛ī Mehr-ābādī, p. 218.[↩]
6. Maḥdavī, 1966/1345, p. 6.[↩]
7. Nāṣer Khusru, pp. 137–138.[↩]
8. See Ẓahīr al-Dīn Nīshābūrī, p. 32.[↩]
9. Māfarrukhī, p. 53.[↩]
10. It also appears in the poetry of Ḥāfeẓ (p. 214): “Though a hundred rivers flow from my eyes / May Zāyande-Rūd and Bāgh-e Kārān be remembered.” For further information on the use of the name “Bāgh-e Kārān” in various poems, see Maḥdavī, 1966/1345, p. 9.[↩]
11. Chardin, vol. 4, p. 1536.[↩]
12. Ibid., vol. 4, p. 1535.[↩]
13. Maḥdavī, 1966/1345, pp. 14–15.[↩]
14. Chardin, vol. 4, p. 1535.[↩]
15. Ibid., vol. 4, pp. 1536–1544.[↩]
16. Maḥdavī, 1966/1345, p. 16.[↩]
17. Flandin, p. 237.[↩]
18. Hunarfar, pp. 743–750; Shafaqī, pp. 312, 400–401; Chahār-bāgh-e Kh^vājū*.[↩]
19. Taḥvīldār, p. 148.[↩]
20. Rūz-nāme-ye anjoman-e muqaddas-e mellī-e Isfahan, p. 286.[↩]
21. Jenāb Eṣfahānī, 2014/1393, p. 41.[↩]
22. Isfahan Municipality Electronic Portal, District 3, 2022; Chahār-bāgh-e Kh^vājū*; Kh^vājū Bridge*.[↩]
23. Mu‛īn, s.v. “makīne.”[↩]
24. See Chardin, vol. 4, p. 1536.[↩]
25. Maḥdavī, 1966/1345, p. 61; for information on other emāmzāde, see ibid., pp. 57–71.[↩]
26. Ibid., p. 26.[↩]
27. Hunarfar, p. 730; Rafī‛ī Mehr-ābādī, p. 599.[↩]
28. Maḥdavī, 1966/1345, p. 26.[↩]
29. Jenāb Eṣfahānī, 1992/1371, p. 89; Rafī‛ī Mehr-ābādī, pp. 221, 282.[↩]
30. Hunarfar, p. 761; Maḥdavī, 1966/1345, pp. 26–27.[↩]
31. Maḥdavī, 2007/1386 (b), vol. 1, p. 276.[↩]
32. Rafī‛ī Mehr-ābādī, p. 221.[↩]
33. Īmānīyye, p. 122.[↩]
34. Maḥdavī, 2007/1386 (b), vol. 1, pp. 128–129.[↩]
35. Ibid., vol. 1, p. 139.[↩]
36. Īmānīyye, p. 122.[↩]
37. Chardin, vol. 4, p. 1536.[↩]
38. Hunarfar, pp. 662–667; for information on other schools of the Safavid period and earlier, see Chardin, vol. 4, p. 1535; Rafī‛ī Mehr-ābādī, p. 46; Maḥdavī, 2007/1386 (a), p. 123.[↩]
39. Maḥdavī, 1966/1345, pp. 70–71; Jenāb Eṣfahānī, 2017/1396, p. 161.[↩]
40. Qāsemī Sīchānī, p. 102.[↩]
41. Maḥdavī, 1966/1345, pp. 27–29; for information on other tekyes, see ibid., p. 28.[↩]
42. Kh^wānsārī, vol. 1, p. 446.[↩]
43. Chardin, vol. 4, p. 1546; Maḥdavī, 1966/1345, pp. 78–79.[↩]
44. Mu‛allem Ḥabīb-ābādī, vol. 7, p. 2421.[↩]
45. Khātūn-ābādī, p. 573; Maḥdavī, 2007/1386 (b), vol. 1, p. 333.[↩]
46. Maḥdavī, 1966/1345, pp. 83–84.[↩]
47. Ibid., pp. 79–80.[↩]
48. Ibid., p. 73.[↩]