#safavid architecture

[livesunique]

The Motamedi, Hasht Behesht street, Isfahan, Iran

[irrationallogician]

Vank Cathardal- Isfahan

[sheltiechicago]

mahdi.gholami67

Sultan Amir Ahmad Bathhouse with Unique Skylight Domes

Sultan Amir Ahmad Bathhouse is a traditional Persian bathhouse or hammam built in the 16th century, during the Safavid era, in Kashan, Iran. However, the original bathhouse took serious damage due to an earthquake in 1778 and was reconstructed during the Qajar era (1789-1925). The Interior of the building is decorated with turquoise and gold tiles, plasterwork, and bricks. The main entrance with elegant stucco ornaments bears Qur’an verses and ancient Persian motifs on top of the door.

yusuffova

mahdi.gholami67

mahdi.gholami67

chenoiserie

przepodroze

sout

[herald-divine-hell]

Regarding your posts about qunari and how they're based off middle eastern cultures, is there any specific headcanon u have for your qunari ocs?? 👀

Gosh, this is a really good question. Unfortunately, a lot of my Qunari ocs are very underbaked, and most of them I haven't really explored as characters.

At the same time, I did utilized Amayian (and his Trevelyan family) as a sort of stand-in for Islamic/Middle Eastern Cultures - particularly elements of Iranic (Persian, but particularly Afghan (Pashtun)) culture.

For example, most of Amayian's paternal family members dress in the attire of the 15th-16th centuries Ottoman/Safavid imperial/noble elite.

Though I do admit, the fabrics likely used by the Trevelyans may be of a more thicker material than the ones used in the Ottoman, and certainly the Safavid and, say, Durrani (the 18th century Afghan dynasty that established the percussor state to Afghanistan) imperial courts, the type of of dress they wore are certainly what I imagine Amayian's family are in. Though, I also take elements of - though with a wide stretch of truth giving that most depictions come from 19th century western depictions of Afghans, so there may certainly be elements of Orientalism in their own depictions - of certain notable Afghan dress found in the 19th century, such as the fur-lined jacket/coat found in James Rattray's Afghan Foot Soldiers (1841). In Amayian's family, however, it is a floor-length coat rather than it ending at the waist.

Beyond that (because I can talk endlessly about clothing and architecture, and how that is symbolization of cultural practices and thinking, align with theological belief and environmental circumstances), I also like to imagine that elements of ritualistic faith within Andrastianism are displayed differently, depending on the region. For Amayian's family (and such the Ostwick in his universe), their method of worship is similar to the salat form of prayer Muslims preformed, though I still debate rather they preform the form of salah before a statue of Andraste, given the development of Islam as a more aniconistic faith - that I would also remind anyone interested that the Quran makes no direct banning of images, and even notable prophets such as Prophet Solomon had statues, and God does not critique him for such.

His family also preforms the Pashun attan, particularly in times of celebration or moments of warfare (for example, Amayian's birth was celebrated with an attan by the Trevelyans).

One of the strongest struggles for the Qunari for me, especially as they are related to be the Islamic/Middle Eastern/North African world and its relationship with Andrastian Thedas (Christian Europe), is that, well, in a historical level, Islam was not some foreign, unknowable, incomprehensible religion. Muhammad, his followers, and the Arab people in general were as much the inheritors to the complicated, broad Near Eastern traditions in which the Jewish and Christians faith share from. The Quran utilizes words that were loaned from numerous other languages outside of Arabic - (the word sirat (path) comes from the Latin strata; the word qalam (pen) derives from the Greek kalamos (reed pen); the 'dark-eyed maidens" of Paradise (in which the faulty claim of matyred Muslim men would receive 75 virgin's in Heaven derives from), the hur, can possibly be traced back to the Middle Persian hurust (tentatively translated to "well-grown"), relating to the pre-Avestan reward in which righteous men was given a 'well-grown" women in the afterlife for their good deeds (Hadoxt naxt 2:11); and the Quranic word for "religion" din traces back to the Middle Persian or Parthain word den, which comes from the Avestan daena - 'vision, faith'; whereas the Semitic dīn (judgement, debt) is also used as the Quran, but not as meaning related to faith or a religion.

Meanwhile the Qunari are meant to be culturally, philosophically, and racially distinct from the rest of the races of Thedas (which my problem with BioWare sinks into, because that is clearly just pure racism at that point; regardless if they meant to or not.) For me, I have an easier time to, I suppose, negotiate the Andrastian faith to incorporate that more Islamic characteristics compared to the Qun, because while they are meant to be the Islamic world and faith throughout its histories, it shares so little with it as a theology, its born philosophies, or the greater Near Eastern ancient customs of pluralistic interactions across religious, ethnic, and cultural barriers that I struggle to really incorporate those elements into the Qun.

With the Qun, it's in such an odd place of "This is clearly inspired by Islamic history...but within the context of Christian Europe's perceptive of Islam and its faith throughout the years" and less of an actual inspiration from Islam as a faith, its historical placement in the greater world and its origins, and its relationships and adaptability, as well as conforming within its own theological and legalistic understanding, of the cultures they inherited, interacted, and conquered with. To even headcanon my Qunari ocs, I would need to tear down the whole of the Qun as a philosophical and cultural perspective (and perhaps to an extent racial group), which seems a very daunting task, LMAO.

Ugh. I'm sorry I rambled. Let me think. I hope my rambling about Amayian is a fair compensation!

[khanger91]

bayt.al.fann

The Shah Mosque, is an incredible example of Persian Islamic architecture Located in Isfahan, Iran, it was built during the Safavid dynasty in the early 17th century, and stands as a masterpiece of Islamic art and one of the most stunning mosques in the world, The mosque is renowned for its stunning blue tilework, intricate calligraphy, and grand entrance iwan. Its iconic double-domed structure and four towering minarets reflect the architectural brilliance of the era.

@rhubarbspring @alleani

[allthedesiredusernamesaretaken]

... stained glass ...

Interior at Mollabashi House (Motamedi House), 18th century, Isfahan, Iran

It is a historical residence (registered as national heritage in 2002) with an attractive decoration and architecture. Each of the rooms in the Mollabashi Mansion has a specific and perfect decoration. The paintings, stained glass, mirrored walls, and writings demonstrate the architectural differences of the Qajar and Safavid eras.

📷 Iran7Sky Tours

[stepmarchen]

okay i know that you said you're not the greatest history buff, but i realy wanted to know your take on the Safavid kingdom as a representation of a middle eastern community..? if you've read enough manhwas you probably have seen some stupid stereotypes and it realy sucks. god i feel like i'm bothering you asking this i mean we don't know much about safavid .. you don't have to answer this :D

of course! i'll try my best to speak about it! the floor is also open to anyone who has their own additions!

So. We all know that ASM borrows inspiration from existing territories and conflict from the 1700s all the way up to the late 1800s, right? Well get ready for this.

If we use this same research model, we'll come to find that the Safavid Dynasty also existed in Iran back in the 16th century. Which means we have a direct reference point we can compare the (manhwa) Safavid Kingdom to! (just remember to take it with a few grains of salt. We're dealing with 400+ years of history here!)

In my humble opinion (as someone who isn't part of the middle-eastern community btw), I feel like ASM does a pretty fair job at representing the middle east via Safavid/Pasha Family. The biggest hurdle just comes from the fact we haven't seen much of them yet.

The first thing I noticed was the architecture. During Halima's trip back home to Safavid we get to see ORKA's depiction of the Kingdom. As you can see below, the inspiration behind the Bahjat's Palace is pretty directly linked to the Meidan Emam in Isfahan, a royal mosque from the Safavid Era!

Unfortunately, the establishing shot of the city isn't as easy to compare, with the introduction of modern architecture. But if we look at Yazd, an untouched city in Iran, we can see the traces of inspiration with just a few minor discrepancies: minaret, domed mosques, earthen town houses.

We also get these small fleeting moments that really make the characters feel like they're from another country. For example, Nasir, Ali's escort can be seen wielding a curved sword as opposed to a European broadsword. Later, Nora mentions that it is a shamshir, a type of Persian scimitar.

even these small details really make for great world building. Honestly, I'd love to see these props make a comeback in future scenes. Like can you imagine seeing one of the rugs Ali brought in the Neuschwanstein Castle?

Now to finally get to the part you've probably been waiting for. The clothes.

Unfortunately, I'm not as well versed in royal fashion in the Middle East so I had a hard time identified the style of dress.

When we compare the real Shahs of the Safavid Dynasty, we'll see that their fashion of choice changed greatly over the course of the ruling. I couldn't pinpoint exactly who, when or which specific culture ORKA is referencing here. But we do see some elements from Tahmasp I (feathered turban, ornate belt, embroidered textiles). Please correct me if I've made any errors here. I'm totally not confident in my Middle Eastern fashion history.

But above all else, I really just enjoy how the Pasha family is written and designed. I think we've seen stereotypes in all forms of media where middle easterners are portrayed... not so well.

In ASM, they're just the Pashas. As a foreign kingdom, they pose a threat against the Empire, but they're not evil. The King seems to be as tired with Halima's bullshit as the Empress is with Theo. Even Nasir has his own occasional dialogue, exasperated by Ali's behavior. And if you've read the same comics I have, we're all too familiar with the "dangerous and stoic middle-easterner" stereotype.

IMO, we've seen "foreign" characters in manga/manhwa that are usually boiled down to one of three types: the socially insensitive clowns/perverts, the murderer, or the alien that somehow has white skin and hair. but I personally find it a breath of fresh air how ASM leans full into the concept of darker skinned characters with dark hair and actual rounded personalities.

This shouldn't be such a high bar to reach, but ORKA has one again reached it.

[along-the-silkroad]

The Jameh Mosque of Yazd, Iran, dates back to the 14th century. Tradition holds that a Sassanian fire temple once stood on this site. Today, the mosque shines brightly over the city of Yazd as one of the finest examples of Persian-Islamic architecture. The entrance minarets, standing at 52 meters tall, are among the highest in Iran and were added during the Safavid era. The intricate blue tilework is simply astonishing.

[themuseumwithoutwalls]

MWW Artwork of the Day (5/24/25) Safavid Dynasty (Persian, 1501-1736) Vase with a Woman Drinking (late 17th c.) Earthenware with polychrome decoration under transparent glaze Musée des Beaux-Arts, Lyon

Medieval Islamic pottery occupied a geographical position between Chinese ceramics and those of other East Asian countries and the pottery of the Byzantine Empire and Europe. The use of drinking and eating vessels in gold and silver, the ideal in ancient Rome and Persia as well as medieval Christian societies, is prohibited by the Hadiths, with the result that pottery and glass were used for tableware by Muslim elites, as pottery (but less often glass) also was in China, but was much rarer in Europe and Byzantium. In the same way Islamic restrictions greatly discouraged figurative wall-painting, encouraging the architectural use of schemes of decorative tiles, which are the most distinctive and original specialty of Islamic ceramics.

[shoukokunoaltairfans]

Unlike his father, who tended to be angry and emotional, Beyazid II was a gentle and forgiving person. Although he had a personal grudge against the Stratocracy, he eventually forgave all Pashas from the Halil Faction after ascending the throne. Beyazid maintained the stratocracy divan system with a new model of Dîvân-ı Hümâyun, or Imperial Council. Pashas from the former Halil Faction even received important positions, one of which was to become a mentor or lala for his sons; Kundaracu Dawud served as lala for Sehzade Korkud. Orman Yusuf was lala for Sehzade Ahmed, and Gokhan was lala for Selim. Mimar Zeki, the youngest, was actually the closest person to the Sultan who was trusted in matters of construction and architecture and who worked together with Mimar Hayrettin.

However, especially for his son Selim (later known as Selim the Grim or Yavuz Sultan Selim), he did not accept his father's attitude. He dared to kill Gokhan through false accusations in Trebizond (Selim served as Beylerbey there) in 82 CTR because he still could not forgive the behavior of the Stratocracy towards his family. Clearly, any former Stratocracy faction did not dare to do anything, even including Zaganos and Mahmud themselves. except to only adjust to the policies of the sultan. Because in this early era there were no internal political factions of interest, after the birth of the Ottoman Empire, there were no more pro-war and anti-war factions (because all state policies entering this era were indeed intended for war), and there were no more pro-autocracy and pro-parliamentary factions (because the state itself was already an absolute monarchy). differences of opinion were limited to each individual who did not form a political faction. new factional divisions emerged along with the rise of the Safavid Empire, the threat of Shia, and the emergence of the crisis of the throne in Constantinople, at the end of the Bayazid II era. later most of the Halil faction died due to disease and age before the incident, Except Mahmud and Zaganos itself.

former Halil Faction who got the most important position in the era of Beyazid II. Most died before 87 CTR. due to disease and age factors (except for Gokhan, who died because of the conspiracy of Sehzade Yavuz Selim).

Selim as sehzade, 16th Century miniature.

[livesunique]

The Ceiling Of Qeysarieh by Farshid Ahmadpour.

This is the ceiling of the Qeysarieh Gate in Isfahan, Iran, part of the ceremonial site of the Safavid court and a 400-year-old national mansion protected by UNESCO.

The Chartered Institute of Building (CIOB)

[cissas-zombiecraft-builds]

Sofya i Ark on Zombiecraft

This is a relativly large building I and some of my freinds built on Zombiecleo's Patreon Server Zombiecraft. The exterior of the mosque itself is inspired by the Ulugh Beg Madrasa in Samarkand and the Masjid-e-Kabud in Mazar, both are perfect examples of early Timurid architecture, which is itself heavily influenced by the Safavids and Mughals (of which it is a type of sister empire). Notable characteristics of Timurid architecture include shorter smooth minarets, large double bulbous domes and wide multi faceted iwans (though without Muqarnas which while popular in ilkhanid and safavid architecture was less common in timurid architecture), All of it of course covered in blue dominated polychromy tilework.

The real life images are taken simply from google and is just meant to show what the text is otherwise trying to describe.

The Sofya i Ark that we built on zombiecraft has taken some liberties to try and fit the interior and exterior together, The interior is based on early 17th century Hagia Sophia though with some liberties to brighten it up as the original block palette was too dark. Hagia Sophia is one of the prime examples of both byzantine and early ottoman architecture and has inspired most other traditional ottoman mosques.

[sheltiechicago]

The facade of Sheikh Lotfollah Mosque, a masterpiece of the Iranian architecture, built between 1602 – 1619 during the Safavid dynasty

(Photo: Stock Photos from Athikhom Saengchai/Shutterstock)

[someinstant]

What drives me insane is the extent to which education programs are ACTIVELY ENCOURAGING teachers to use generative AI in their instruction and planning. And it's such utter shit. I'm having to constantly push back against it with my colleagues, explaining that, NO, I'm not a Luddite or tech-adverse-- I just think that the information we use in the classroom should be correct, thoughtful, and appropriately evaluated for reliability before we hand it over to our students.

So, an example: last week, my colleagues and I were reevaluating a unit test, and determined that we wanted to replace one of the reading passages with a chart or a graph, preferably tied to a standard that addressed the Ottoman or Safavid empires-- we had too many reading passages, and needed another skill-based question.

"All right," I said, "I'll see what I can find. I've got a good social history on the Ottomans at home from grad school, and I can pull some data from that and make a bar graph or pie chart with that as the source."

"Oh, no worries," said my colleague, who is teaching this course for the first time and does not know the content super well-- although she's an excellent teacher. "I put a prompt into ChatGPT while we were talking, and I've got this cute bar graph on the religious breakdown of the Ottoman empire. It's even illustrated!"

And, Reader-- it was cute. Full color with an illustration of a mosque in the background and folks in 16th century Ottoman garb standing next to the bars of the graphs, each representing different religious groups. Lovely.

And then I looked closer. "Colleague," I said, "There are two bars marked Muslim-- which could be plausible, if we were looking at sectarian divisions, but the key doesn't indicate that, and also, the height of the bars implies that one group of Muslims is 80% of the population, and the other is 70%. That's already 150% of 100%. And the key indicates a different color for the Christian population than is indicated by the bar. And there are two bars for Jewish populations, both at 4%." (Also, and I didn't tell her this, but that mosque in the background was absolutely from Isfahan in the Safavid Empire, and not an Ottoman mosque. But, like: that's stuff I know because I've taught this subject for 14 years and read deeply on it and also I'm an architecture nerd.)

"We can just photoshop out that bit," she suggested.

"No," I told her. "Because this is an unusable graph. And we have no idea where it's pulling its data from, or the accuracy of its sources. It's unethical to include it. We don't do that."

She looked at me like I had just bopped her on the nose with a rolled up magazine, like a pet that just peed on the carpet.

But this is what she was SPECIFICALLY TAUGHT TO DO in a recent grad class on education she took! It's so bad.

This is the state of education in the US: use generative A.I. to "save time" for teachers in lesson planning, assessments, and even grading-- instead of hiring more teachers, shrinking class sizes, and giving us more planning time.

[insert primal scream of rage and fury here]

[lost-in-theartattack]

FIRST I ASKED A.I GREAT QUESTIONS.

1.

Doesn Iran has a long ancestors with France?

Iran and France do not share direct ancestral ties, but they have had historical interactions spanning centuries. These connections were primarily through diplomatic exchanges, trade, and cultural influences rather than shared ancestry.

Key Historical Links Between Iran and France Safavid Era (16th–17th Century): French traders and missionaries visited Persia (modern Iran), with figures like Jean-Baptiste Tavernier documenting Persian society and trade.

Diplomatic Engagements: France established diplomatic ties with Persia during the reign of Louis XIV, securing trade privileges in Bandar Abbas.

French Influence on Iranian Modernization: During the Qajar Dynasty (19th–20th Century), Iran looked to France for inspiration in education, military reforms, and architecture.

Cultural & Intellectual Exchange: Iranian intellectuals admired French revolutionary ideals, comparing them to Iran’s Constitutional Revolution of 1906.

Modern Relations: France and Iran have collaborated in science, technology, and diplomacy, though tensions have arisen over nuclear policies and international sanctions.

While Iran does not have ancestral roots in France, their historical exchanges have shaped both nations in unique ways

2.

Which middle easterns were called by Persian?

Persians historically referred to various Middle Eastern groups by different names, often based on linguistic, cultural, or political distinctions. Some key groups include:

Arabs – Historically, Persians distinguished themselves from Arabs, especially after the Islamic conquest of Persia in the 7th century.

Kurds – An ethnic group with deep historical ties to Persia, often referred to in Persian texts.

Baloch – A group living in Iran, Pakistan, and Afghanistan, with linguistic and cultural connections to Persian traditions.

Lurs – A Persian-speaking ethnic group in western Iran, closely related to Persians.

Assyrians – An ancient Semitic people who lived in Mesopotamia, referenced in Persian historical records.

Azerbaijanis – A Turkic-speaking group with strong Persian cultural influences, especially in Iran’s Azerbaijan region.

Persian historical texts often categorized Middle Eastern peoples based on their language, religion, and political alliances rather than strict ethnic divisions2.

Would you like to explore how Persian culture influenced these groups? There’s a lot to uncover!

[shaykhsiyadalhanbali]

Islamic Civilization and its Legacy

The Islamic Civilization and its Legacy is a rich and multifaceted subject that spans over 1,400 years, impacting global culture, science, philosophy, politics, and religion. Here’s a concise yet comprehensive overview:

🌍 Overview of Islamic Civilization

Islamic civilization refers to the cultural, intellectual, and political developments that emerged from the Islamic world after the rise of Islam in the 7th century CE, beginning in the Arabian Peninsula with the life and teachings of Prophet Muhammad (PBUH).

🕋 Foundations

Prophet Muhammad (570–632 CE): Unified the Arabian Peninsula under the banner of Islam.

The Qur'an: Islam's holy book, seen as the final revelation from God.

Five Pillars of Islam: Core religious practices that shaped individual and communal life.

---

🏛️ Golden Age of Islam (8th–14th century)

A period of remarkable advancement in various fields, particularly under the Abbasid Caliphate (especially in Baghdad), the Umayyad Caliphate (notably in Spain), and other regional dynasties.

📚 Intellectual & Scientific Achievements

Mathematics: Development of algebra (al-Khwarizmi), Arabic numerals.

Astronomy: Refined astronomical tables, improved navigation.

Medicine: Hospitals, surgical techniques (Ibn Sina/Avicenna’s Canon of Medicine).

Philosophy: Integration of Greek philosophy with Islamic thought (Al-Farabi, Ibn Rushd/Averroes).

Literature: Flourishing of Arabic and Persian poetry, prose, and storytelling (One Thousand and One Nights).

🕌 Art & Architecture

Intricate geometric and arabesque designs.

Key monuments: Dome of the Rock, Alhambra, Great Mosque of Córdoba.

Calligraphy as a prominent art form.

---

🌐 Political Influence and Expansion

Islamic rule spread across a vast territory:

From Spain (Al-Andalus) in the west to India and Southeast Asia in the east.

Empires like the Ottoman, Safavid, and Mughal left lasting political and cultural marks.

---

🧬 Legacy of Islamic Civilization

🌱 Intellectual and Scientific Legacy

Preserved and translated ancient Greek, Roman, Persian, and Indian texts.

Established early universities (e.g., Al-Qarawiyyin, Al-Azhar).

Contributions to the European Renaissance through the transmission of knowledge.

🤝 Cultural & Religious Legacy

Cultural diffusion and religious pluralism in many Muslim-ruled societies.

Islamic principles influenced governance, law (Sharia), ethics, and family life.

🕊️ Modern Impact

Continued influence on art, architecture, science, and global thought.

Revived interest in Islamic heritage in the modern Muslim world.

Dialogue between civilizations and interfaith understanding remains a critical legacy.

---

🧭 Conclusion

The Islamic civilization is not just a historical phenomenon; it’s a living tradition that has profoundly shaped global history. Its emphasis on knowledge, justice, and cultural synthesis makes it a cornerstone in the story of human progress.