This article introduces the significant figures in Qur’ānic exegesis from the Qom Seminary in the 14th century of the Iranian calendar. It aims to present their scholarly contributions and works, as well as to promote the exegetical accomplishments of the Qom Seminary over the past century. The research was conducted using library study methods and a descriptive-historical approach. Its scope is limited to individuals who, over the past hundred years, have pursued Qur’ānic exegetical studies at the Qom Seminary or, by residing there, have engaged in teaching or writing exegesis. However, five exegetes (ʿAllāma Ṭabāṭabā’ī, Ayatollah Jawādī Āmulī, Ayatollah Miṣbāḥ, Ayatollah Subḥānī, and Ayatollah Makārim) are excluded from this study as their personalities and works have been independently introduced in other articles. The results of the study indicate that over the past century, many eminent scholars in the field of Qur’ānic exegesis have been trained at the Qom Seminary. They have produced a substantial body of esteemed exegetical works, creating a distinguished record for the Qom Seminary in the fourteenth century (solar). This legacy can serve as a valuable model for the current and future generations of scholars at the seminary.

Hospitals have a long history throughout the history of medicine. First hospitals are originated from Persia in ancient times in the Sassanid Dynasty (2nd to 6th century AD). After the advent of Islam in Persia (Iran) in 637 AD, medical knowledge and also hospitals were flourished and advanced by Persian scholars. Shiraz Azodi hospital and University was one of the important hospitals in Persia. This hospital was built under the order of Azod od-Dowleh Panah (Fana) Khusraw in 971-973 AD in Shiraz. It had a great library, belonging to the university. A number of important physicians of the time Such as Haly Abbas were in practice at this hospital. The last report about this hospital dates back to 14th century. Azodi hospital and University were valuable scientific centers in Shiraz. The status of this medical center shows the close connection between medical education and therapy.

A big variety of woks have been appeared about Omar Khayyam, the Iranian scientist and poet, which study his prominent works and particularly his Ruba’iyat (quartets). Yet, there are lots of basic gaps in the process of this study. In a general view, we can divide the writings on Khayyam, historically into two periods: writings before the year 1300 (Iranian Year), and writings after the year 1300. There are lots of controversies among the literature on Khayyam before this period. Development of the literature on Khayyam after 1300 was mostly influenced by Fitz Gerald’s translation of Ruba’iyat from Farsi into English because it not only attracted the world’s attention to Khayyam and Iran, but also caused Iranian researchers to do their researches carefully and with more speculation. However, the controversies among the ancient literature, as well as diverse views among the researchers resulted in different approaches to the point in the field of modern studies of Khayyam.The authors of the present article, in the course of a research project which lasted nearly three years, studied all the original Iranian works appeared between 1300 and 1380 about Khayyam, as well as ones translated into Farsi from other languages. What here is presented is a general survey to the study of Khayyam during the current century. The article provides Time and Content tables and figures.

One of the most important biographies of the poets from Yazd is the one called the Tazkirat Al-Silsila, which includes the history and poetry samples of the poets who lived in the period of Yazd’s Sādāt-i Mudarrissī dynasty. There are two manuscripts of the biography; one of them is preserved in central library of Tehran University and the other one belongs to the personal library of Sayid Abo-al-Fazl Sa‘idi-ye Reihāni, Yazd.The biography is written by Sayid Abo-al-Ghāsim Mudarrissī-ye Yazdī, a Yazdi poet of the 14th century AH whose pen-name is Sābir.In this article, the two manuscripts are introduced and compared, and their main characteristics are elaborated.

Azod of Yazd is an 8th/ 14th century poet and statesman. From early youth, he took up divani responsibilities ascending high governmental posts. In addition to poetry, he possessed mastery in the sciences of the time. Hafiz, in some of his ghazals, was influenced by Azod.An imperfect manuscript of his Divan, kept at Noor Osmaniyeh Library in Istanbul, contains his qasidas (odes), ghazals, tarji'bands (stanzaic refrains), and qit'as. Of his prose works, only his laudatory introduction to the Collection of Letters by Rashid al-Din Fazlollah of Hamadan, has survived. Among his descendants, his son, Jalal, was a famous poet, and his grandchild known as Ibn-e Jalal also wrote poetry.

The collapse of Ilkhanid government pushed Iran into a period of instability and political disintegration. After the death of Ilkhan Abu-Saeied (1335), a contest for power and dominance of the Ilkhanid legacy begun, participated by a number of forces. Consequently the country was divided into several local states that lasted more than half a century until the end of 14th century. This article investigates how these forces dealt with the issue of legitimacy and illustrates the principles that rival elements used in order to gain legitimacy. These principles can be studied in four groups: Mongolian, Iranian, Sunnite and Shiite concepts.Mongol tribes used the Holiness of Chengiz family and their exclusive right to govern, whereas the Sunnite political concepts such as dissimulation of religiosity and relation to caliph were used by Sunnite states of Al-e-Kort and Muzzaffarides. Shia concepts like fighting against cruelty and wait for promised Mahdi were referred by Sarbedars, and finally, Iranian concepts like kingdom, enmity between Iran-Turan and the name of Iran, differently used by most of rulers of this period.Among these four groups of concepts, Mongolian and Sunnite principles gradually were sidetracked. However, Iranian and Shiite ones remained and reflected in Safavid movement.Mixing of these two at the beginning of 15th century led to establishment of central government and national unity in Iran.

ꜥAllāmah Ṭabāṭabā’ī can be considered as being amongst the greatest thinkers and exegetes in the Islamic world over the last century. He studied in the cities of Tabriz and Najaf, but it was in the city of Qum where his academic prowess and ability truly flourished and came to the fore, causing him to become one the most distinguished scholars of the Qum Islamic Seminary within the last century. During this period, he presented significant academic services to Islamic culture and society in the field of Qur’ānic exegesis.     The present article aims to analyze the personality and Qur’ānic academic activities of ꜥAllāmah Ṭabāṭabā’ī from his position of being one of the sages and exegetes of the Qum Islamic Seminary. The method used in this article is descriptive-analytical.       Reviving Qur’ānic exegesis, propounding the exegetical method of Qur’ān-by-Qur’ān and answering the needs of the time by means of the Glorious Qur’ān are just some of the noteworthy accomplishments that this esteemed scholar of Islam achieved with respect to the Glorious Qur’ān over the last century. In addition, it should be noted that ꜥAllāmah Ṭabāṭabā’ī applied many new approaches and methods in his exegesis of the Glorious Qur’ān. These include the expansive use of contextual harmony apparent in the verses, greatly benefitting from multiple verses to explain a verse, interpreting the allegorical verses based on the clear verses, albeit with a different approach to the clear verses, objective-based and monotheism-centered exegesis of the Qur’ānic verses, innovative subject categorization of the verses and paying special attention to the ḥadīth of the Ahl al-Bayt.

The purpose of restoration is to preserve the life of the monuments, and the purpose of architectural historiography is to reflect the knowledge of past architecture. Monument, as the main subject of the action and subject of the study of restoration is regarded in architectural history as a witness by which a narrative of architectural history can be achieved. In addition to this theoretical framework, the aspects of studies can be followed by practical restoration in Iran, particularly in the early decades of the formation of restoration. Architectural historiography in Iran has been presented in a variety of ways where it is possible to approach architectural works and documents. In this study, restoration is assumed to be one of these ways. Because due to the experience of conservation and restoration of the Iranians, which has a history of nearly a century, for addressing architectural works and executive actions, documents and data have been provided that can be contemplated in architectural historiography. The first half of the fourteenth century has been the focus of this research due to the first systematic attention to architectural works. The research is designed to answer these questions: “ What are the sources and documents related to the study of architectural works from the restoration experiences of the first half of the fourteenth century (SH) in Iran? ” , and “ What is the position of these writings in architectural historiography? ” Because the subject is related to past, the method of research is “ interpretive-historical” , and it is based on desk research. It is the purpose of the research that explains the position of restoration in relation to historiography. For this purpose, the primary sources of this research include papers, notes, and books on the subject of architectural historiography. Historiography of the buildings examined in this study include: Jame Mosque, Tomb of Babaqasim, Imamzadeh Ismail and Chahar Bagh School in Isfahan, Atigh Mosque of Shiraz, Kourosh Tomb, Kerman Green Dome, Khaneghah-e Bondarabad and one of gate in Yazd, Sheikh Safi and Ghara Kelisa (Blake Church) in Azarbaijan, etc. The classification of documents and sources shows the following research findings, researches made at this time, or in the form of architectural books such as Athar-e Iranand Rahnamaye Athar-e Tarikhiye Azarbayejane Sharghi va Gharbi(a guide to East and West Azerbaijan historical monuments), or independent short and long research that is published in the form of papers. The second type of historiography was mainly carried out by Iranian scholars who supervised the restoration. Because these researchers were directly dealing with monuments and discovering new evidences, they published papers about buildings. The result is that, although the restorations were executed in the first half of the 14thcentury (SH) in field works, however, some part of the research efforts of some these restoration supervisors served to study the monuments, and sometimes it was presented in Iranian architectural historiography. The results of the published researches are the first experiences of Iranians in architectural historiography of Iran.

Although some historians and researchers attribute the story of Iranians' acquaintance with modern philosophies to the Nasserist period, and the acquaintance of the exiles with those philosophies, and the dialogue between students and professors of Iranian schools, including the Dar al- Fonūn School, the Political School, the Sepahsalar School, the Marvī School, etc., and some European philosophers, and in these dialogues, European philosophical schools and discussions are mentioned, the fact is that these philosophies clearly and distinctly emerged in the social movement focused on Iranian nationalism during the Ahmad Shāhi and Reza Shāhi periods, more than in previous periods, and influenced the course of the cultural and social developments of their time. The question is, what is the connection between Iranian nationalism of the late Qājār and early Pahlavī periods and modernism and philosophies, and most importantly, in which instances has this association been objectively demonstrated? This article seeks to provide an answer to this question under the two major narratives of "Iranian state-nation" and "Iranian modernity," both of which are manifestations of Iranian nationalism in the above time period; two narratives that are also linked to modernism and new Western philosophies. This reinterpretation is itself part of philosophical Iran’s study to understand the why and what of the organizations and policies implemented in the contemporary period of this land.

Literature is creation of beauty in language and didactic literature includes literary works that proceed to teach and guide human beings through a literary and artistic language. Didactic literature in Iran is one of the most extended genres, so that even if a work is not merely considered as didactic or it can be mentioned as epic, lyric or dramatic, it still includes some education. After the analysis of didactic literature in literary and lingual areas, the current essay studies this kind of literature in mental area in which didactic literature is analyzed from educational and literal points of view. There are some indirect educations with the same theme in all kinds of didactic literature. In lyric literature, the education is based on human feelings and meanwhile expressing personal feelings, the poets expresse romantic, mystic, ritual, philosophical and satirical education. Revolutionary education, war and resistance have an important position in epic literature. In dramatic literature, moral and value content is indirectly used in playbook mostly targets children and teenagers. The presence of didactic literature in other kinds of literary works indicates a “ committed literature” in those works.