Sunbulān, maḥalle (quarter)

Sunbulān, maḥalle (quarter)

Sunbulān, presently known as Sunbulestān, is one of the historical quarters of Isfahan, located within the third municipal district.

The quarter is bounded on the north by Ebn Sīnā Street, stretching between Sunbulestān Street and Amin Hospital* to Shuhadā Square; on the east, from Ebn Sīnā Street to ‛Abdul-Razzāq Street; on the south, by ‛Abdul-Razzāq Street extending from Sunbulestān Street to Takhtī Crossroad; and on the west, by the lower Chahār-Bāgh Street between Takhtī Crossroad and Shuhadā Square.¹ Determining the exact extent of Sunbulān in ancient times is difficult, yet its approximate boundaries can be identified as follows: to the north, the present-day Ebn Sīnā Street; to the south, the current ‘Abdul-Razzāq Street; to the east, the present Ḥammām-e Vazīr alley; and to the west, the current Pusht-e Bārū alley.²

In regard to the etymology of this quarter’s name, Sunbulān, which is today mistakenly called Sunbulestān, various opinions have been proposed. The name appears in different forms in historical sources, such as Jamīlān, Sabīlān, Chamlān, Jumlān, Chunbulān, Chulman, Shumbulān, and Chumblān.³ Yāqūt Ḥamawī⁴ was one of the geographers who considered Sunbulān an Arabic word, the singular sunbul meaning “two wheat spikes” or “a crop”, to which the letters alef and nūn were added to form a dual expression.⁵ Some modern researchers, such as Muhammad Mehryār*, have recorded the name as Sunblān (with quiescent n and b) and believe that this name was originally the Persian word Chunblān, which later became Arabized as Sunblān. According to him, the word Chunblān derives from Kunbrān (kunb+ r+ ān), meaning a well, qanāt, or stream of water,⁶ which may have referred to the numerous wells or qanāts that once existed in this quarter.

No information is available about the antiquity of this quarter. It was apparently a village that gradually merged into the city. According to Abū Nu‛aym al-Eṣfahānī*,⁷ during the reign of the Abbasid caliph al-Manṣūr (754–775/136–158), Ayyūb b. Zīyād expanded the district of Yahūdīyya from the desert side to develop and populate it, incorporating fifteen nearby villages, including the village of Sunbulān, but he made no reference to the construction of a wall or rampart around it. There is likewise no information on when Sunbulān became part of the urban area. Existing reports indicate that in 1038/429, by order of ‛Alāʾ al-Dawla Abū Ja‛far Kākūya*, a great rampart was built around the city of Isfahan, and several quarters, including Sunbulān, remained outside the city wall.⁸ This situation apparently continued until the rise of the Saljūqs, since al-Sam‛ānī⁹ (d. 1166/562) mentions, when describing people attributed to Sunbulān, that the village of Sunbulān was one of the large quarters of Isfahan and seems to have been located within the city wall. Although little is known about Sunbulān in later periods, the historical monuments of the quarter reveal its significance and antiquity.

The Palace of Sunbulān

This palace is one of the oldest structures in Isfahan and is also known as the Palace of Chamlān or Jumaylān. According to legendary accounts, especially those found in the poems of Ḥakīm Neẓāmī Ganjavī about Shekar (a lady from Isfahan) and Khusruw Parvīz, the Sasanian king (r. 1194–1231/590–628), he, after losing hope of winning the love of Shīrīn, built this palace for another beloved, Shekar. Based on this tale, the construction of this palace dates back to the Sasanian period.¹⁰ There is no information about this palace up to about the 5th/11th century, except that it was used during the Deylamite and the Seljuk* periods; as the Abbasids caliph al-Muqtadā bellāh (1075–1094/467–487), whose envoy, Abū Muhammad Rezqullāh b. ‛Abdul-Wahhāb al-Tamīmī, head of the Ḥanbalīs of Baghdad, was sent to Isfahan, the people around Bābul-Qaṣr* went out to receive him. This Bāb al-Qaṣr originally belonged to the Deylamite rulers, but at the time of the envoy’s arrival it had been transferred to Sultan Malekshāh*, and it was also called Dār al-‛Ālīya — a lofty edifice beside which a canal flowed, while the Jūrjīr* Mosque (the present Ḥakīm* Mosque) was also near the Bābul-Qaṣr.¹¹ In later historical periods, the Palace of Sunbulān fell into disuse until, in the Safavid period, it was demolished, and its garden was separated and either turned into gardens and residences or replaced with new structures such as alleys, schools, caravanserais, shops, and houses.¹² Beneath this quarter, especially the site known as the palace, there is a network of underground passages, the entrance of which, at least until the reign of Nāṣer al-Dīn Shah Qajar (1848–1896/1264–1313), could be seen in the Chamlān (Sunbulān) cemetery and was mentioned by Mīrzā Hussein Khan Taḥvīldār*. According to him,¹³ this underground passage formed a network with numerous intersections. From the late Qajar period onward, the palace building was converted into a caravanserai and used for commercial and craft purposes. The trades and professions of that place are divided into two periods, before and after 1931/1310; initially, most of the craftsmen were engaged in rope-making, turning cotton into thread. Other occupations such as sack-weaving, cotton-carding, quilt-making, dyeing, some handicrafts, and baking were also practiced in the halls and rooms of the Palace of Sunbulān.¹⁴ Thereafter, woodworking became common in this area and, to some extent, still continues.

The existing building known as the Palace of Sunbulān/Chunbalān was registered on 24 February 1998/5 Esfand 1376 under number 1989 in the List of Iran National Heritage. However, the structural characteristics of this building correspond more closely to an inn or trading courtyard (sarā) than to a caravanserai, and it is therefore more correctly referred to as the Sarā-ye Sunbulān/Chunbulān. Despite its registration as a national monument, the building is in a state of decay, and its second floor has been completely destroyed. Moreover, the establishment of several workshops inconsistent with the historical and traditional setting poses a serious threat to this valuable structure. The Sarā-ye Sunbulān currently has two entrances: one from ‛Abdul-Razzāq Street through Qaṣr Alley, and the other from Sunbulestān Street.

Burial Sites of Sunbulān

In the past, there was a cemetery of more than fifty thousand square meters in Sunbulestān, dating back to the pre-Islamic period. Graves of this cemetery could still be seen until the first decade of the 1920s/1300s. Mīrzā Hussein Khan Taḥvīldār, in 1929/1308, mentioned the antiquity of the Sunbulān tombs and their remarkable features; according to him, this cemetery contained various terrifying tunnels and passages whose traversal, in his view, was beyond the ability of even the strongest men.¹⁵ After him, in the late Qajar period, Mīrzā Hasan Khan Jāberī Anṣārī* estimated the area of this cemetery at more than fifty thousand square meters, noting that some graves were arranged in three levels, the lowest belonging to the pre-Islamic Sabeans, who used to place their dead in jars.¹⁶ The French traveler Jean Chardin*, in the late 17th century/11th century, referred to the Sunbulān cemetery as “Cemetery of Jamālah” and described it as one of the largest and oldest cemeteries in Isfahan. He also spoke of its natural setting and trees, depicting it as lying amid a dense grove.¹⁷ In late spring 1931/1310, Mīrzā Ḥabībullāh Amīn-al-Tujjār, a prominent merchant and notable of Isfahan, decided to level the Sunbulān cemetery. The demolition continued for some time until part of the area was used to construct the Sunbulestān Hospital (now Amīn Hospital), and another part was converted into the National Garden, planted with trees and greenery.¹⁸ Jalāl-al-Dīn Humāyī, who witnessed these developments, referred to the significant transformations and leveling of graves and cemeteries in several quarters of Isfahan during the early Pahlavi period (1925–1941/1304–1320), including the Sunbulān cemetery. He considered it an important relic from past centuries, including the Islamic eras, describing its terrifying pits and hollows whose sides consisted of five or six stacked layers where the bones of the dead were visible. He also mentioned tombstones and inscribed slabs dating back to the 10th–11th centuries/4th–5th centuries.¹⁹

Many prominent figures were buried in this cemetery, including members of the well-known Khujandī family, such as Ṣadr al-Dīn Muhammad Khujandī, known as “Ṣadr Khujandī” (d. first half of the 12th/6th century).²⁰ Some sources also locate the tomb of As‛ad b. Maḥmūd, known as Abul-Futūḥ al-‛Ejlī (1121–1203/515–600), the distinguished Shāfe‛ī jurist, in the Sunbulān cemetery. Chardin mistakenly recorded his name as Sheikh Abul-Futūḥ al-Rāzī.²¹ Other personalities and families buried in the Sunbulān burial grounds include Esmā‛īl b. Faḍl al-Sarrāj al-Eṣfahānī, known as “al-Akhshīdh” (d. 1130/524);²² Ghānem b. Muhammad Fayrah, entitled “Abū al-Murjī al-Eṣfahānī” (d. 1151/546);²³ and Jamāl al-Dīn Muhammad b. ‛Abd al-Razzāq al-Eṣfahānī* (d. 1192/588).²⁴ The tombs of several rulers and princes are also located in these burial grounds,²⁵ such as Shah Ṭahmāsb I of the Safavid dynasty,²⁶ Mīr Shāhanshāh,²⁷ Maḥmūd Afghān,²⁸ Mīrzā Aḥmad Neyrīzī,²⁹ and Mullā Shu‛aybā (Shu‛ayb Kh^wānsārī).³⁰

Darb-e Emām or the Mausoleum of Darb-e Emām* is considered part of the burial complexes of Sunbulān. From the viewpoint of Islamic art history, Darb-e Emām is one of the last prominent monuments before the emergence of Safavid architecture in Isfahan. On the main portico and portal of Darb-e Emām, there are splendid thuluth inscriptions mentioning the name of Jahānshāh b. Qara Quyunlū, dated 1453/857. This building represents an outstanding example of Qara Quyunlū architecture in central Iran, illustrating the transition from the Ādharī to the Esfahānī style.³¹ It is worth noting that next to Darb-e Emām stood the old Qudsīyye School*, which was originally the family house of Mīrzā ‘Abd al-Hussein, the Isfahani calligrapher known by the pen name “Qudsī,” and his brothers. In the late Qajar period, they converted it into the Qudsīyye School. This school was among the first modern schools in Isfahan, where notable figures such as Jalāl al-Dīn Humāyī studied. Later, with the school’s expansion and its need for a larger space, it was moved to the vicinity of the Ḥājj Muhammad Ja‛far small bazaar.

Mosque of Sunbulān

The Sunbulān Mosque is considered one of the earliest mosques in Isfahan, built in the second half of the 1st/7th century. It is probable that some Arab immigrants from the Banī Tamīm tribe settled in the Sunbulān quarter, and a man named Juljulat b. Budayl al-Tamīmī built a mosque there. Sa‛īd b. Jubayr* al-Asadī (d. 714/95), one of the Successors, took interest in this mosque; he resided there, performed prayers, and taught in it.³² After him, the building became known as the Mosque of Sa‛īd, and over time it underwent several modifications. The oldest remaining elements of this mosque, dating from the Seljuq period, are the inscribed brick fragments found around the mosque, which indicate its renovation at that time.³³ It is also said that an old wooden door from the Mosque of Sa‛īd has survived, apparently dating to before the Safavid period. Humāyī considered this door a relic from the 14th or 15th/8th or 9th century.³⁴ In 1711/1123, during the reign of Sulṭān Hussein Ṣafavī, this mosque was repaired and adorned with additional decorations.³⁵ The area of the Mosque of Sa‛īd is about one hundred square meters. One of its imams was Sayyed Maḥmūd Darb-e Emāmī Ṣadūq al-Wā‛eẓīn (d. 1953/1331).³⁶

Other Monuments

Among the small bazaars of this quarter, there is one known as the Bāzārche Bābānūsh, which in the past contained the tomb of one of the saints (Bābās) of Isfahan, traces of which can still be found in the ruined fabric of these alleys. Among the old houses of the quarter, mention may be made of the historical Bekhradī House, probably a remnant from the Safavid era. Today, with the addition of a new section, it has been converted into a guesthouse, yet signs of its Safavid identity are still visible. Also noteworthy is the Tal-e ‛Āsheqān Mosque, located in the quarter of the same name, dating from the Qajar period; it was registered on 2 August 1997/11 Murdād 1376 under number 1909 in the list of Iran National Heritage. This mosque, with its distinctive architecture—including the entrance portal adorned with geometric plasterwork (yazdī-bandī), vestibule, and turquoise and lapis tile decorations combined with traditional brickwork—represents one of the historical and religious landmarks of the Sunbulān quarter.

Notable Figures

In historical sources, many famous individuals are associated with Sunbulān, among them Dāvūd b. Sulaymān al-Sunbulānī, whose father and he both met Imam Ali b. Abī Ṭāleb in Kufa. Abū Nu‛aym al-Eṣfahānī, quoting Ḥamze al-Eṣfahānī* (d. 962/351), records information about him. Some hadith transmitters, including Ebrāhīm b. Jarīr, ‛Abdullāh b. Zakarīyyā b. Bahrām, and ‛Abdul-‛Azīz b. Ṣubayḥ, narrated hadith from him.³⁷ Another early transmitter from Isfahan was Dulayl b. Ebrāhīm al-Sunbulānī, who met Sa‛īd b. Jubayr. It is said that Dulayl lived to the age of 120 and was among the long-lived (mu‛ammarīn).³⁸ Among other hadith transmitters of the Sunbulān quarter was Khāled b. Abī Karīma al-Sunbulānī, who later resided in Kufa.³⁹ He is considered among the companions of Imam al-Bāqer and Imam al-Ṣādeq.⁴⁰ In addition to transmitting hadith from Imam al-Bāqer, Khāled b. Abī Karīma also narrated from ‛Ikrima, the freed slave of Ebn ‛Abbās, and from Abū Ja‛far ‛Abdullāh b. al-Mansūr al-Madāʾenī. His transmitters included Sufyān al-Thawrī, Ebn ‛Uyayna, and Shu‛bat b. al-Ḥajjāj.⁴¹ Qāsem b. Abī Ayyūb al-Sunbulānī, known as “al-A‛raj” (the Lame),⁴² Muhammad b. Sulaymān b. ‛Abdul-Raḥmān al-Sunbulānī al-Eṣfahānī (d. 797/181),⁴³ Yaḥyā b. Muhammad b. Sulaymān b. ‛Abdul-Raḥmān al-Sunbulānī al-Eṣfahānī,⁴⁴ and ‛Āmer b. Usayd (active in the 9th/3rd century), the imam of the Ayyūb b. Zīyād Mosque in Khushīnān (next to the present-day Emamzāde Esmā‛īl),⁴⁵ were also from Sunbulān. Among other distinguished figures was Ṣadr al-Dīn Aḥmad al-Selafī al-Sunbulānī al-Eṣfahānī, a scholar, jurist, and hadith transmitter. He was born in Isfahan in 1085/478, and, according to his own account, his house or quarter was near the Darb al-Qaṣr of Sunbulān. He studied hadith under some notable scholars of his hometown, such as Aḥmad b. Muhammad Ḥaddād, the merchant of Isfahan, and later pursued his studies in Baghdad. His fame and scholarly standing subsequently rose in Egypt, where Abū al-Hasan Ali b. Sallār, the Fatimid vizier, established a madrasa for him in Alexandria that became a center for students. He died in Alexandria in 1180/576. His works include al-faḍāʾel al-bāhera fī maḥāsen Meṣr wa al-Qāhera, al-wajīz, al-majāles al-khamsa, and mu‛jam mashyakha Isfahan. Scholars such as Ḥāfeẓ Muhammad al-Maqdesī, Ali b. Ebrāhīm al-Sarqasṭī, Ṭayyeb al-Merwazī, and Abū Sa‛d al-Sam‛ānī narrated hadith from him.⁴⁶

/Muhammad Hussein Riyahi/

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1. Riyāhī, p. 21.[↩]
2. Enteshārī, interview dated 23 September 2021/1400.[↩]
3. For example, see: Shāmlū, vol. 2, p. 1062; Ebn Ṭabāṭabā ‛Alavī Eṣfahānī, p. 93; Humāyī, 2019/1398, p. 232; Vafā Zavarreī, p. 297; Rafī‛ī Mehrābādī, p. 76; Mehryār, vol. 1, p. 327.[↩]
4. Yāqūt Ḥamawī, vol. 3, p. 261.[↩]
5. Abū Nu‛aym al-Eṣfahānī, vol. 1, p. 36; Sam‛ānī, 1962/1382, vol. 7, p. 254.[↩]
6. Mehryār, vol. 1, pp. 327–329.[↩]
7. Abū Nu‛aym al-Eṣfahānī, vol. 1, pp. 36–37.[↩]
8. Māfarrukhī, p. 81.[↩]
9. Sam‛ānī, 1962/1382, vol. 7, p. 254.[↩]
10. Thervatīyān, pp. 213–222; Hunarfar, p. 725.[↩]
11. Ṣafadī, vol. 14, p. 113; Selafī, pp. 44–45.[↩]
12. Humāyī, 2011/1390, p. 108; Humāyī, 2019/1398, pp. 359–360; Enteshārī, interview dated 23 September 2021/1400.[↩]
13. Taḥvīldār, p. 42.[↩]
14. Khursandī, interview dated 29 July 2021/1400.[↩]
15. Taḥvīldār, pp. 42–43.[↩]
16. Jāberī Anṣārī, p. 169.[↩]
17. Chardin, p. 117.[↩]
18. Humāyī, 2005/1384, pp. 454–455.[↩]
19. Humāyī, 2002/1381, pp. 13–14; Humāyī, 2011/1390, pp. 107–108.[↩]
20. Mahdavī, 2007/1386, vol. 1, p. 69.[↩]
21. Shāmlū, vol. 2, pp. 1–62; Chardin, p. 117.[↩]
22. Ebn Nuqṭa, p. 208.[↩]
23. Sam‛ānī, 1975/1395, vol. 2, p. 9.[↩]
24. Mahdavī, 2003/1382, p. 209.[↩]
25. Humāyī, 2011/1390, p. 116; Hunarfar, pp. 326–327.[↩]
26. Eskandar Munshī, vol. 2, pp. 526–527; Humāyī, 2011/1390, pp. 114–115.[↩]
27. Naṣr-ābādī, vol. 1, pp. 175–176.[↩]
28. Mahdavī, 2003/1382, p. 210.[↩]
29. Humāyī, 2011/1390, pp. 125–126.[↩]
30. Shāmlū, vol. 2, p. 1062.[↩]
31. For further information about this monument and its architecture, see: Hunarfar, pp. 341–353.[↩]
32. Abū Nu‛aym al-Eṣfahānī, vol. 1, pp. 381–382.[↩]
33. Wilber and Golombek, p. 544.[↩]
34. Humāyī, 2005/1384, p. 227.[↩]
35. Hunarfar, pp. 352–353.[↩]
36. Beheshtī-Nezhād, pp. 165–166.[↩]
37. Abū Nu‛aym al-Eṣfahānī, vol. 1, p. 366; Sam‛ānī, 1962/1382, vol. 7, p. 254.[↩]
38. Abū Nu‛aym al-Eṣfahānī, vol. 1, p. 367.[↩]
39. Abū al-Sheikh al-Eṣfahānī, vol. 1, pp. 452–453; Abū Nu‛aym al-Eṣfahānī, vol. 1, pp. 359–360.[↩]
40. Ṭūsī, pp. 134, 198; Shūshtarī, vol. 4, p. 99.[↩]
41. Abū Nu‛aym al-Eṣfahānī, vol. 1, p. 359.[↩]
42. Ibid., vol. 2, pp. 127–128.[↩]
43. Ibid., vol. 2, p. 144.[↩]
44. Ibid., vol. 2, p. 338.[↩]
45. Ibid., vol. 1, pp. 463–464.[↩]
46. Selafī, pp. 11, 22; Jāberī Anṣārī, p. 295; Humāyī, 2017/1396, vol. 1, pp. 377–384.[↩]