الهام جعفری

Khoy, one of the major cities in the west Azarbaijan province is known for its nature, military, border positions, proximity to the Silk Road, including many different cultures and overall is one of the important settlements in the area. This essay investigates Khoy city’s expansion, from early Islam until late Qajar (Fourth - Fourteenth century) according to historical documents. This article has been completed, by the help of different types of historical written sources, itineraries,documents and maps (Matrakiminiature and Russian map). This article also illustrates how the location of the town citadel has frequently changed during centuries. In the Fourth century (AH), the citadel was located in the west of its current position but unfortunately in the fifth and sixth centuries it has had an ambiguous location and eventually sometimes in the Seventh oreighth century was shifted to its today’s location. Next centuries (eleventh, twelfth and thirteenth) until 1941AD/ 1360AH, location was in current position. Also destruction of khoy is mentioned 4 times in sources.

The degree of social engagement within the early mystical tradition continues to be a subject of scholarly inquiry. A thorough understanding of their societal beliefs and perspectives is crucial for a nuanced and realistic interpretation of their teachings. Central to this understanding is the exploration of the concept of utopia. Utilizing an analytical approach, this research aims to define the ideal state according to Rumi’s Mathnawi and outline the path towards its realization. From Rumi’s perspective, an ideal state is characterized by peace, mercy, harmony, justice, and ultimately, equality. The construction of this utopian society relies on the interdependent roles of individuals, society, and the natural environment. To achieve such a state, Rumi posits a two-stage utopian model: first, the cultivation of ideal individuals, followed by the establishment of an ideal society. In the initial stage, individuals attain peace, mercy, and harmony through their connections with themselves, the Divine, and their familial communities, thus preparing them for the construction of an ideal society. This stage also involves learning through their relationship with nature that the essence of all is one, fostering a sense of unity. Humility, modesty, kindness, and honesty further facilitate dialogue, consultation, and support, laying the foundation for justice and equality. However, various obstacles complicate the journey through each stage, all characterized by a common element of deception. In traversing the second stage, political and economic governance assumes a pivotal role, potentially serving as a foundation for the realization of Rumi’s utopia.