Journal of Documentary and Archival Studies

Abstract Documents, as one of the most important research sources, are of great importance and value in historical research and are considered to be indicative of the developments of a human society. The aim of this research is to propose new topics regarding the headbook as one of the types of civil records of the Qajar period from two perspectives: external structure and content. The present research method is an analytical archival method that was obtained from examining 15,065 pages of documents available in the Astan Quds Razavi Document Center. The time range of the above documents is 1252-1316 AH. In this research, an attempt has been made to answer the questions of this research by raising the issue of the content and method of organizing these records. The background of the research shows that no independent research has been conducted on headbook so far. The importance of these booklets is that by examining them, useful information can be obtained regarding the civil system of the middle Qajar period. The findings show that the organization of these books had a special order. This book has two chapters of documents and justifications and regulations. The documents chapter is divided into two sections: Abawāb al-Mal and Arbāb al-Tahāwil and Tahāsil. Taxes and other forms are included in the sub-section of Abawāb al-Mal. The tax section included income from the location of the tribes, livestock and provinces. The provinces were included in the sub-section of the states of Azerbaijan, Khorasan, Gilan, Mazandaran, Iraq and Fars. The other forms section included the branches of the provinces and other forms. Arbāb al-Tahāwil and Tahāsil also included the royal treasury receivers and tax collectors. The justifications and regulations chapter included the civil expenses on the basis of which bills were issued. The regulations section also came with three sections: Abawāb al-Mal, Provinces and Miscellaneous, containing copies of the kings' decrees as documentation of expenses.

Abstract In the early 20th century, the constitutionalism movement in Iran is a social movement that wanted to establish justice and divide power in Qajar Iranian society. This global movement, which had led to political-social developments in Ottoman and other Asian countries and even in Russia, also created changes in the structure of politics, balance of power and rule of law in Iran. During these changes and developments, due to the lack of unity of popular demands and the resistance of the ruling body to adjust its absolute power, armed tensions to the extent of civil war between the million and the government took place, and dozens of other social-political concepts, besides being general, were repeatedly said and demanded in circles, associations, and publications without defining the executive guarantee.
The current research, with analytical method and approach, seeks to express the demands of Urmia's constitutionalists based on the analysis of the content of Farida newspaper. What changes have these demands seen over time?
The findings of the present research show that the people of Urmia, like other people of Azerbaijan and all over Iran, had big requests such as freedom, freedom, rights and national rights from the very beginning of constitutionalism, and these requests were reflected in Farid Urmia newspaper, but gradually with the weakening of the authority. Government and nomadic uprising, the constitutionalist requests of the people of Urmia have been reduced to the rank of the people's demands and the priority of the requests has been to maintain security.

Abstract Local history, along with other types of historiography, has been one of the fields that Iranian historians have explored and produced valuable works. This type of historiography, centered on topography, provides valuable insights into the social, economic, cultural, history, geography, rulers and rulers, and political developments of a specific city and region, which is less common in other types of historiography, such as general or dynasties. Today, historical research with a social and civilizational approach to local histories has gained a prominent position, and their reports, along with other sources and texts, are very helpful in depicting the faces of cities and examining the socio-economic and cultural developments of different regions. In the meantime, rereading old documents, accessing existing documents among private custodians of documents, and utilizing existing resources, contribute greatly to the flourishing and dynamism of this knowledge. The province of Qohestan (present-day South Khorasan), despite its harsh climatic conditions and the lack of official historians in the later centuries before the 13th century AH, has been a turbulent and influential region in the political, scientific, and cultural history of the east of the country and even the country at times. In this part of the country, there have been scholars and clerics who may have been left anonymous by local historians. With the help of documentary studies, the existence of reliable documents, and family archives, some of these scholars have been revived and revived. Therefore, this article introduces one of the famous and renowned scholars of Qohestan (whose name was not mentioned in later sources), Ayatollah Mohammad Hassan Hardangi, through documentary and archival studies.

Abstract Introduction From a historical perspective, examining mirrorwork in Shiʿi shrines involves more than the study of an artistic technique or decorative tradition; it also provides an opportunity to explore the cultural, institutional, and political dimensions of these sacred spaces. The Holy Shrine of Imam ʿAli in Najaf, as one of the most significant sites of Shiʿi historical and affective memory, has undergone successive phases of restoration, expansion, and ornamentation, with Iranians also playing a role in some of these interventions. Nevertheless, information on these interventions relies less on archival records than on general accounts, scattered narratives, and unsystematic references. The central concern of this study is to examine the political and ideological dimensions of the mirrorwork undertaken in part of the Imam ʿAli Shrine in 1950–1951, with the patronage and support of Mohammad Reza Pahlavi. The significance of this issue lies in the fact that historiographical studies of the Shiʿi holy shrines have often struggled to reconstruct, with precision, the processes through which such projects were carried out, their sources of funding, the administrative channels through which decisions were made, and the roles played by the various actors involved. Consequently, an important aspect of the historical reality underlying such projects has remained insufficiently documented and examined. The central question is: how a monarch who, according to accounts by some of those close to him, did not demonstrate a strong commitment to religious observance, and whose personal lifestyle was perceived as markedly at odds with religious norms, came to order that the costs of the mirrorwork at the Ali's Shrine be financed from the revenues of the Astan Quds Razavi. The Shah’s decision may therefore be interpreted not simply as a direct reflection of his personal beliefs, but rather in relation to the crisis of monarchical legitimacy, his patterns of political action, his symbolic affiliations with Shiʿism, and what some interpretations have conceptualized under the notion of “primitive religion.” Nevertheless, such an interpretation can be substantiated only through a rigorous examination of primary evidence rather than reliance on generalized narratives. By drawing on the unpublished documentary collection “Payment of the Expenses of the Mirrorwork at the Holy Shrine of ʿAli from the Revenues of Astan Quds,” preserved in the Astan Quds Razavi Archives, it becomes possible to reconstruct the financial, administrative, and operational details of the project. The documents comprise official correspondence, expense statements, payment orders, checks, follow-up reports, and records relating to the allocation and transfer of funds. Taken together, they provide not only a basis for determining the amounts and stages of payment, but also valuable insights into the network of institutions involved, the procedures through which the project was monitored, and the roles of key individuals in its implementation. Accordingly, this study seeks to move beyond a mere description of the stages involved in an architectural decorative project and to demonstrate how, against the backdrop of a political and religious crisis, Mohammad Reza Shah Pahlavi sought to enhance his legitimacy and public acceptance through an act that combined artistic and religious dimensions. Research Methodology This study adopts a descriptive-analytical methodology within a historical-documentary framework to examine the mirrorwork undertaken in part of the Ali's Shrine during the contemporary period, drawing on archival documents preserved in the Astan Quds Razavi Archives. The archival corpus comprises an unpublished documentary collection entitled “Payment of the Expenses of the Mirrorwork at the Holy Shrine of ʿAli from the Revenues of Astan Quds” (34 pages, in Persian; archival reference no. 90444; record no. 1075586). Data were collected through direct consultation of the archival materials, systematic cataloguing, digital imaging, and the complete transcription of the documents. This archival collection comprises inactive administrative records relating to financial accounting, classified as “Highly Important” and preserved in the repository of the Astan Quds Document Administration. In contrast to previous studies, which have relied predominantly on field observations and stylistic analysis, the present study draws on detailed financial and administrative records that document the various stages of the mirrorwork project in one of the most prominent pilgrimage sites in the Shiʿi world. These archival materials make it possible to reconstruct, with greater precision, the economic, administrative, and operational dimensions of mirrorwork as an artistic and architectural practice. Discussion and Findings Among the major architectural and cultural initiatives undertaken during the thirty-seven-year reign of Mohammad Reza Pahlavi, his order to the Astan Quds Razavi to finance the mirrorwork at the Alavi Shrine constitutes a particularly significant case. The subsequent attribution of this undertaking to the Shah himself points to a historically consequential act whose significance extends beyond the immediate execution of a decorative project, raising questions about its institutional, political, and symbolic dimensions within the broader context of Pahlavi rule. Although this undertaking ostensibly took shape within a religious and artistic framework, it can also be examined from political and ideological perspectives, as well as through the lens of the psychology of power. At the same time, it may be understood as reflecting the crisis of monarchical legitimacy in the face of the rising tide of nationalism, while also revealing the complex mechanisms through which the monarchical system sought to sustain itself by operating through parallel institutions. Mohammad Reza Pahlavi’s decision to provide financial resources for the mirrorwork at the Ali's Shrine, undertaken within a society in which Shiʿism constituted a central axis of collective memory, affect, and political legitimacy, should not be understood merely as a decorative initiative; rather, it may be interpreted as a political act and a form of the symbolic display of power. Shah confronted with a crisis of legitimacy, but this intervention provided an opportunity to present himself as a patron of the grandeur and prestige of the Alavi Shrine. Research findings The crisis of monarchical legitimacy and public acceptance was among the major issues confronting the Pahlavi monarchy during the reign of Mohammad Reza Pahlavi, prompting the regime to pursue various measures to address it. One such measure was the financing of the mirrorwork at the Alavi Shrine from the revenues of Astan Quds Razavi during the politically critical years of 1329–1330 SH. This undertaking may be interpreted as a strategic choice at the intersection of the crisis of monarchical legitimacy, the financial and administrative constraints facing the royal court, the pressures arising from the nationalization of the oil industry, and Mohammad Reza Pahlavi’s need to position himself in relation to the Shiʿi world. As the Mosaddegh government’s pressure on the financial resources and constitutional authority of the monarchy, coupled with the growing influence of nationalist and religious forces, increasingly constrained Mohammad Reza Shah’s ability to rely on conventional instruments of royal power, he turned to the financial resources of Astan Quds Razavi as an alternative channel for funding the project. This arrangement enabled the Shah to undertake the initiative outside the direct oversight of the official state budget and, at the same time, to present it to religiously oriented segments of the public as a legitimate act of service to Shiʿism. The selection of Astan Quds Razavi carried a multilayered political and symbolic significance. It demonstrated that the monarchy retained access to financial resources beyond the formal state budget, situated the largest Shiʿi endowment within the sphere of royal authority, and enabled the monarch to present himself as a patron of the grandeur of the sacred shrines. Viewed in this context, the mirrorwork at the Alavi Shrine may be understood as part of a broader effort to reconstruct the public image of the monarchy and to cultivate the symbolic persona of the “Shiʿi king,” thereby strengthening its claims to public acceptance and monarchical legitimacy.

Abstract Abstract Waqf deeds constitute important primary sources for examining patterns of property ownership, asset allocation, and women’s participation in the religious and social life of local communities. Although previous scholarship has addressed various legal, economic, and religious dimensions of women’s waqf, the waqf practices of women in Amol and Babol during the First Pahlavi period remain underexplored, particularly through the systematic analysis of waqf deeds. This study aims to elucidate patterns of women’s waqf practices in the two cities and to examine the relationship between the types of endowed properties and local economic conditions and patterns of property ownership. It also investigates similarities and differences in the purposes of these endowments. The study employs content analysis of seven women’s waqf deeds dated between 1305 and 1319 SH. The findings indicate that women endowed various types of property, including agricultural land, residential properties, gardens, rural properties, and commercial premises. Agricultural land, gardens, and residential properties are more prominent in the Amol deeds, whereas the Babol deeds document not only agricultural land but also shops and other commercial premises. By contrast, the purposes of the endowments in both cities were largely similar, focusing primarily on mourning ceremonies and religious observances associated with Imam Husayn, including taʿziyeh performances, rowzeh-khani (religious lamentation recitations), and the provision of food for mourners. The principal difference between the two cities therefore lay not in the religious orientation of the women who established these endowments, but in the types of property they endowed and the economic resources available to support their intended purposes. The evidence suggests that women’s waqf practices constituted a form of religious and social participation shaped by local patterns of property ownership and resource allocation. Introduction Waqf deeds are valuable primary sources for the study of social history because they provide documentary evidence of property ownership, asset allocation, and participation in religious and social life. In addition to identifying the properties endowed and specifying how their revenues were to be used, these documents can reveal the nature of the assets available to endowers and the priorities that shaped their allocation. In the case of women, waqf deeds offer an opportunity to examine their ownership of property, their capacity to dispose of assets through endowment, and their participation in the religious and social affairs of their local communities. Although previous studies have examined the legal, economic, and religious dimensions of women’s waqf, documentary evidence concerning women’s waqf practices in Amol and Babol during the First Pahlavi period remains insufficiently explored. This study examines women’s waqf practices in the two cities and investigates whether differences in their local economic conditions and patterns of property ownership were reflected in the types of properties they endowed. It also compares the purposes specified in the deeds to determine whether differences in the composition of endowed properties corresponded to differences in the religious and social objectives pursued by the endowers. The study thus distinguishes between the purposes of waqf and the material resources through which those purposes were supported. Materials and Methods The study employs content analysis as its research method. Its documentary corpus consists of seven waqf deeds established by women in Amol and Babol and dated between 1305 and 1319 SH. The deeds were selected on the basis of their attribution to female endowers and the availability of sufficient information concerning the endowed properties, waqf purposes, allocation of revenues, and conditions stipulated by the endowers. The deeds were analyzed with particular attention to the type and composition of raqabat (properties endowed as waqf), the basis of ownership, the purposes of the endowments, the allocation of their revenues, and the conditions specified in the documents. The findings from Amol and Babol were then compared to identify similarities and differences in the composition of the endowed properties and the purposes of waqf. To interpret these findings, the study draws on Max Weber’s theory of social action, particularly the distinction between value-rational action and instrumentally rational action. This theoretical framework is used to examine the relationship between the religious purposes of waqf and the selection of material resources through which those purposes were pursued. Results The waqf deeds show that the women under study endowed a diverse range of assets, including agricultural land, residential properties, gardens, rural properties, shares in jointly owned properties, and shops. In several cases, the deeds also provide information about the basis of ownership, indicating that some endowed properties were privately owned or inherited by the female endowers. The documents therefore provide evidence of women’s property ownership and their use of personal or inherited assets to establish waqf endowments. A comparison of the two cities reveals a distinct difference in the composition of raqabat. In Amol, agricultural land, gardens, trees, and residential properties constitute the principal categories of endowed property. In Babol, by contrast, agricultural properties appear alongside shops and other commercial premises. One of the Babol deeds, for example, concerns the endowment of an entire dyeing shop. This difference can be examined in relation to the economic structures and patterns of property ownership in the two local settings. The composition of the endowed properties appears to have been associated with the types of assets available to the women rather than with fundamentally different religious purposes. The purposes recorded in the deeds display considerably greater similarity. All seven documents, either explicitly or implicitly, provide for mourning ceremonies commemorating Imam Husayn, taʿziyeh performances, rowzeh-khani, or the provision of food for mourners. Only the waqf deed of Karbalāʾiyya Kulthum combines such religious purposes with provisions for the poor, a mosque, a bridge, and other religious or public uses. Within the documentary corpus examined here, this deed is therefore exceptional. The dominant pattern was the allocation of waqf revenues to support and sustain religious observances associated with the commemoration of Imam Husayn. Discussion and Conclusion The findings indicate that women’s waqf practices in Amol and Babol cannot be understood solely as acts of personal devotion or as economically motivated transactions. The predominance of purposes associated with mourning Imam Husayn and related religious observances points to the importance of religious values in decisions to establish waqf. At the same time, the selection of properties for endowment was closely connected to the assets available to the endowers and to the economic circumstances of their respective localities. The principal distinction between Amol and Babol therefore lay not in the religious orientation of women’s waqf purposes but in the material resources through which those purposes were pursued. The prominence of agricultural land, gardens, and residential properties in the Amol deeds, together with the presence of shops alongside agricultural properties in Babol, suggests that differences in local economic structures and patterns of property ownership shaped the composition of the raqabat. Women in both cities appear to have pursued broadly similar religious objectives while drawing on different forms of property to provide continuing financial support for those objectives. Viewed through Weber’s theory of social action, the findings suggest an interaction between the value-rational and instrumentally rational dimensions of waqf practices. The religious purposes expressed in the deeds reflected the values that gave meaning to the act of endowment, while the selection of particular properties provided the material means through which those purposes could be sustained. In this respect, waqf emerges from the documents as a form of religious and social participation through which women expressed their religious commitments by endowing property and establishing continuing sources of revenue. Within the limits of the seven deeds examined, women’s waqf practices thus reveal an intersection of religious values, property ownership, and local economic conditions during the First Pahlavi period