Esfahan’s Old City
January 17, 2009

As ever, a visitor of the city of Esfahan is immensely impressed of the Safavid ensemble of the Meydan-e Shah, or how it is also called, the Naqsh-e Jahan (literally, a drawing of the World). The huge square, which is 512 meters long and 163 meters wide, must in fact be praised as one of the most beautiful in the world. There is nothing comparable to the two mosques in their spatial relationship to the Shah’s Ali Qapoo palace, the entrance of the Great bazaar on the other end and hundreds of arches, arcades and shops surrounding the site. It is said that the whole square hasn’t changed much since its creation under Sha Abbas the Great’s reign. As an outstanding example, the stunning façade of the extremely elegant Masjed-e Sheikh Lutfallah, the private mosque of the Shah’s womenfolk, has now been reproduced countless times as an outstanding example of subtle and colorful decoration of 17th century Persian buildings’ outer surfaces. But as a matter of fact, the whole façade is a restoration after World War II.
When planning his new royal city, Abbas I avoided interfering with the old city’s fabric. The former Seljuq capital is located around Esfahan’s Masjed-e Jomeh. The two sites, the Meydan-e Shah and the Great Mosque, were connected by an about one mile long path through the main bazaar. In fact, the ‘medieval’ quarters [1] there and to the west and east of Masjed-e Jomeh continued to enlarge during the Safavid period. From an architectural point of view, the old quarters of Esfahan are as significant for visitors as Naqsh-e Jahan. But little has left in recent decades. Already before World War II, modernization of all Iranian cities took its toll. The need for automobile access resulted usually in cutting the old city center by an arbitrary straight road passing near the Friday mosque [2]. Another road is cut more or less perpendicular to the first one forming a square when intersecting with the former.
Traditional, or ancient, Islamic settlements differ in many aspects from, for instance, villages, towns and cities in the West. Clusters of dwellings are assembled and build an organic fabric together with mosques, caravanserais, shops and workshops in the bazaar [3]. The fundamental unit, almost an urban island, is usually grouped around a narrow blind alley. These units comprise usually several houses forming a ring of little lanes which are bordered by high mud walls preventing any insight into the dwellings. In a house, a central courtyard, often sunken and with trees and flower beds, is surrounded by the rooms for the different purposes, receiving guests, eating and cooking, sleeping [4]. In Esfahan’s old city, these units, i.e., clusters of dwellings, can still sometimes be seen, although most of the houses have been replaced by new building during the last decades. The city is still functioning, however. At least, the people are living there. On the other hand, old quarters in many other cities are abandoned, dead and museum-like for visitors, and definitely doomed to further decay [5]. More information about earlier efforts (before the Islamic Revolution) of a rehabilitation of the old quarters in Esfahan can be found in Nasrine Faghih’s article [6].
Notes
[1] From a Eurocentric point of view, ‘medieval’ designates a century-long dark age with little progress in culture, science and civilization. There were no ‘middle ages’ in the Islamic world, of course. The constant development in science, art, and philosophy in Islamic countries had come to an end only during what is called Renaissance in Europe, the discovery of the Americas, European Enlightenment, and then colonialism and European imperialism. Sad to say that retardation of development, even stagnation, and fundamentalism have become consistent features of Islam for most of the 20th century.
[2] In the case of Esfahan, it is Khiaban-e Abdorrazzaq, one of numerous tree-lined avenues in the city. That it has brutally cut the old city’s paths can best be seen on aerial views, for instance in Henry Stierlin’s Islamic Art and Architecture, Thames and Hudson, London 2002, p. 214.
[3] One major building in Esfahan’s old city is the gorgeous Masjed-e Jomeh. Oleg Grabar has raised, in his lecture series and subsequent publication (Grabar O. The Great Mosque of Isfahan. New York University Press, New York 1992, p. 18), the question of whether the mosque, which seems not to have a defined border, was invading the city during the centuries or whether in fact the city absorbed the mosque. The interlocking of all aspects of daily life in an organic fabric is obvious here. Further information about the mosque can be found here.
[4] Recent attempts to use renovated old (‘traditional’) houses as hotels has to be considered very critical. One example near Hakim mosque has to be regarded an obvious failure, where a ‘traditional’ house was largely disfigured and decorated with uninspired paintings on the walls. Another house near Masjed-e Ali has preserved its hidden character, and the caring owner has put lots of effort in creating a harmonious environment. The final result leaves, however, mixed impressions.
[5] This is especially visible in, for instance, Kashan and Nain, where most people have moved now to the modern quarters of the cities. Similar developments can also be found in smaller towns or even villages, for example, Natanz.
[6] Nasrine Faghih (1976) Rehabilitation in Dardasht. Architectural Review 1976; 159: 315-319.
See also on this blog
Islamic Geometric Patterns. A nice booklet teaching you drawing incredibly difficult patterns with compass and straightedge.
The Mysterious North Dome of Esfahan’s Great Mosque. About the most significant mosque (from an architectural point of view) in Iran. Pictures can be found here and here.
Dazzling Tesselations. Presumed almost perfect Penrose patterns in medieval Esfahan which have attracted enormous interest in 2007 after a publication by Lu and Steinhardt in Science magazine.
Ya Husayn
January 5, 2009

Husayn ibn Ali ibn Abi Talib and his family left Madinah on the 4th of Rajab in the year 60 AH, and reached Makkah on the 4th of Shaban. They stayed there for some time, but they did not complete the hajj as they had pretended to do. Instead, on the 8th of Dhu’l Hijjah a small caravan set out to Kufa in Iraq, Ali’s former Capital. It was on a hopeless mission. The plot against Yazid, the infamous and so much hated Umayyad Caliph, Muawiya’s dissipated and incompetent son in Damascus, had been betrayed. When they reached the Euphrates, the ringleaders had been executed already. Husayn, his family and his men, not more than a few dozens, would have better been advised to surrender. The enemies’ army consisted of thousands. But the brave knights didn’t.
The battle on the banks of the Euphrates at Karbala, on the 10th of Muharram in the year 61 AH, the day of Ashura, didn’t take long. Although Husayn was wearing his grandfather’s cloak and took-up the Dhul’fiqar, Ali’s famous double-bladed sword, it didn’t help. He and all men of his army were killed, and women and children deported to Damascus. Yazid himself ordered the mutilation of Husayn’s body. His severed head was also carried to Damascus. His little daughter Ruqaiyyah, who was desperately asking for her father, was shown the head, and she died on the spot. Her shrine in the old city of Damascus is full of toys; she was only 5 years old when she died in a shock.
After the battle, Lady Zaynab, Husayn’s brave sister, became for a short while the leader of the Shi’at Ali and the guardian of the orphans of Ahl al-Bayt, the family of the Prophet. The heads of the martyrs and all womenfolk and children were sent to Yazid in Damascus. When Yazid was presented with Husayn’s head on a gold dish he started to poke his lips and teeth with a cane, to the disgust of a venerable companion. ‘Take your cane from those lips,’ he cried, ‘for by Allah, I have seen the lips of the Prophet (pbuh) kiss those lips!’
Lady Zaynab was later sent back to Madinah where she died the following year. Her shrine is in a mosque in the vicinity of Damascus. Another is in Cairo, Egypt. Some people assume her tomb in Madinah.
Wilfred Thesiger, an extremely knowledgeable British explorer who in fact lived with the people in the vicinity of the Holy Cities of Karbala and Najaf (the former Kufa) in Iraq, wrote in his famous book Marsh Arabs (1964) on page 53:
“Shiism had started as a political movement among the Arabs to advance the claims of Ali and his descendants to the Caliphate. But after the martyrdom of Husain, it established itself as a new religious movement and soon became especially powerful in Iraq and Persia, embodying the social discontent of the indigenous population with the Arab aristocracy. In time, Shiism split Islam as decisively as the Reformation devided the Catholic Church. Whereas the orthodox Sunnis recognize Ali as the fourth of the Caliphs, or successors to Muhammad, the Shias regard the first three Caliphs as usurpers. They believe in an apostolic succession of Imams who followed the Prophet. Most of them believe in twelve of these, of whom Ali, Hasan and Husain were the first three, the others being Husain’s descendants. According to the Shias, the last Imam was Muhammad al Mahdi who mysteriously disappeared at Samarra and whose return they await in the fullness of time as the Mahdi or Expected One.”
The first 9 days of Muharram, the first month of the Islamic calendar, are dedicated to intense mourning in any Shi’a community, be it in Iran, Iraq, in the Emirates of the Gulf or in the Eastern regions of Saudi Arabia. The Ashura Festival on the 10th of Muharram commemorates the events of the Battle at Karbala and the Martyrdom of Husayn with vivid performances, processions, and a shocking brutality of self-flogging of young man and boys. If you won’t believe that there is a close, at least spiritual, relationship between Roman Katholic Church and Shi’a Islam, have a look at (very realistic if not real) crucifixion scenes on the Good Friday in the Philippines.
First published at Salmiya.

