reza nazari arshad

AbstractThe plaster designs discovered in the Samarra collection possess decorative patterns which have always attracted the attention of the people of science and art. Some of these plaster designs are fully imitated from the abstract and geometric motifs of the plaster designs of Sassanid palaces. Some other plaster designs have abstract motifs that, despite being very similar to the motifs of early Islam and Sasanian art, also have their own unique characteristics. One of the important features of these motifs is the combination of Sasanian motifs and elements of Mesopotamia art in combined-animals and abstract icons. These pictorial structures are seen in statues, reliefs and most of all in Mesopotamian seals. Many people, such as traditionalists, believe that after the introduction of Islam, artists rarely used human and animal images, especially on the walls of mosques, for monotheistic reasons. Contrary to this view, there are human or animal images in the form of combined-animals in Samarra as one of the most important works related to the early centuries of Islam. the underlying reason(s) of this issue is an important question which is tried to be answered in the process of this research. In this regard, the aim of the present research is to analyze the drawing of Samarra's plaster motifs and to compare them with the combined-animal motifs in the ancient works of this region (from the Assyrian period to the end of the Sasanian period). The results of this research, which is carried out in a descriptive, analytical-comparative way, are the presence of abstract icons and combined-animals in the decorative motifs of plasters on the body of Samarra buildings. Also, one of the other achievements of the research is the graphical and descriptive expression of the roots of the motifs of Samarra in the ancient motifs of Mesopotamia (combined icons and animals) and Sasanian motifs that were integrated, transformed and recreated after the arrival of Islam.

The Azeri-style residential architecture of buildings has largely disappeared, their interior architectural elements have been lost, or their arrangement patterns have changed according to the tastes of space users. A significant emphasis has been placed on research conducted on the history of Islamic art and architecture on the architecture of Iran during the recent era and its architectural details. Iranian art flourished during the patriarchal period and has produced numerous paintings from this period. Many of these paintings depict details of interiors; given that the surviving buildings from this period are few, historical evidence is needed. There is no validation of drawings and study of the history of Iranian architecture in that period. By comparing the architectural buildings left from later periods, one can find many similarities between the spatial elements displayed in the paintings and architectural buildings after the Azeri style, which shows the connection between different fields of art in different schools. This study aims to study the furniture and elements of Iranian interior architecture in the surviving paintings from the patriarchal period to the early Safavid period. The purpose is to present the arrangements of Iranian interior spaces during that period. The studies were conducted to answer these questions: What are the standard features between Iranian architecture in the Azeri era and surviving paintings from that period? How were the architectural buildings displayed in the paintings? This research examines and analyzes historical documents with the method of historical research. Based on historical documents such as surviving paintings from the patriarchal to early Safavid period and other contemporary painting styles with that period and comparing them with surviving buildings from that period and later periods, the data needed to study the types of interior architectural elements and layout patterns of spaces. The interior of residential houses was obtained during the Azeri period

Despite the importance, position and high role of the city of Hamadan in the political, economic, social and cultural developments of Iran during the Qajar era, targeted studies that determine the spatial organization and social structure of this city during that period have not been carried out, and there are many questions regarding the nature of the changes in the context. Its history remains unanswered. The current research seeks to answer questions about the transformation and development of the spatial structure of Hamedan city during the Qajar era by relying on written sources, architectural works and archaeological evidence. In order to achieve this goal, while using all the written sources related to this city in the mentioned period, the changes of the urban context and the structural characteristics of its spaces were determined and the factors affecting the growth and development of the city were determined during this period. The result of the research made it clear that due to its ancient background, special geographical location, benefiting from suitable environmental capabilities such as abundant water resources, and also due to its location on the path of important trade-pilgrimage routes in the Qajar period, Hamedan was one of the cities with social and economic importance and status. It has gained merit and accommodates a relatively large population and has attracted the attention of various social groups, especially merchants. Thus, suitable conditions have been created for the construction and discovery of numerous architectural works and monuments with different functions (defense facilities, residential neighborhoods, squares and plazas, markets and caravanserais, mosques, schools, baths, churches, etc.) and the urban space, especially in aspects The south and southeast have developed and expanded significantly.

Architecture is among the important branches of art and civilization and architectural structures, beside their practical uses, have also served as the ground for the emergence of different arts and as indications of the grand status and glories of their founders. Among the various branches of architecture, tomb structures and funeral monuments have long played significant roles in culture, civilization and society of Iran and also have occupied an essential place in the history of our architecture. Therefore, beside the mosques, shrines have been the most popular public buildings in Iran and have entered the cultural tissues of Iranian life and society. A large portion of the evolution of architecture in Islamic era can be traced in the holy shrines and tombs. The formation, identity and being of these buildings are often closely connected with great local, national, political and religious leaders and characters. Thee architectural monuments also deserve scholarly studies in terms of their artistic, social, historical, cultural and religious aspects. Caring for shrines and building them is related to belief in hereafter, desire for immortality and love of followers and lovers of the deceased persons. Building of such places which come under various names such as “burial place”, “shrine”, “sanctuary”, “sanctum”, “receptacle”, “tomb”, “sepulcher”, “tower”, “imamzadeh”, etc. roughly began in 4th century A H. and became then more prevalent is eastern and northern Iran through the practice and believes of various sects and dynasties. The process became especially popular during the Shite dynasties such as Alavids (250-360 A H), and Buwayhids (320-447 A. H.) whose political power and rule helped the building of such places, shrines and tombs more than ever.  In the Islamic societies of middle centuries, shrines found a very high stature among the masses and ordinary religious people. Interestingly, building shrines for great religious and social leaders has been more passionately pursued in Iran than in other Islamic countries so that, Ernst Diez, the Austrian art historian, “such buildings are the most popular and prevalent in Islamic Iran.” In fact, it was for the grand status and importance of such places that the first major undertaking that kings did after succession, was erecting graves and shrines for themselves and their fathers and relatives so as to be redeemed by God and gain an everlasting fame and name. Regarding their shape and format, sepulchers are basically divided into two forms: tower tombs and non-tower (rectangles tombs). A large portion of the shrines in Islamic era are tower tombs which have different shapes such as circular, multisided  and finny, and also have common features such as a tall outside tower, and in them, emphasis is on the altitude not the extent of the building. Although some scholars have tried to work out a justification for the birth and building of tower tombs, none has ever come up with an all-satisfying evidence for the formation of such building along with the Islamic traditions governing them. In Hamadan province, Iran, there are some tower tombs from different Islamic eras, such as Ghorban Tower, Baba Hossein Tower in Malayer, Hayaquq Tower Tomb, etc. in the present study, we have undertaken to introduce one such tower tomb and describe its architectural and archeological characteristics; that is “Azhar Tower” that is located at the Dargazin section of Razan city, Hamadan Province. The city is situated at the north of Hamadan province and has many historical and cultural works belonging to different historical epochs, mostly Islamic era. The tower tomb with finny shape ,also called AzharImamzadeh, is one of the works from the Islamic era, but has not so far been comprehensively studied and there exists still many ambiguities about its history and being. The present study, thus, aims at considering the structural features of this building, its decorative elements, architectural innovations, and finding about the identity of the person buried under it. It also intends to consider this tomb as one of the few tower tombs with a finny shape and a star-like base for the tower, and comparing it with similar buildings in order to trace the mutual influences exchanged between it and similar forms both before and after its date. The research methodology applied for this purpose is an archeological case studythrough a descriptive-analytic study alongside using written sources such as historical and geographical documents and travelogues. The main questions posed by the project are: 1- in which historical age was the Azghar Tower built and with which similar architectural works can it be compared? 2- What are the innovations, and the architectural and decorative elements of the Tower? 3- Regarding the great importance of the Dargazin region in different historical eras, especially in middle Islamic epochs and the great sociopolitical people that have emerged in this region, what can be known about the identity of the person buried in there? The final results of the study show that the Azhar Tower Tomb dates back to the first half of the eighth century A. H. when the Ilkhanate (654-750 A H). Also, as the last tower shrine with a finny design in the history of Iranian Islamic architecture, it had been built based on the architectural and decorative forms dominant in the Ilkhanate age, and had been affected by some tower tombs in the central and northern parts of Iran, particularly, Imamzadeh Abdullah, and Ubayd Allah of Damavand, and the Bastam Tower. It is also most probable that the Azhar Tower was built for the burial of one of the outstanding man of the Dargazin region, named Sheik Sharaf-o-AldinDargazini.

Theatrical advances in historical sciences such as archaeology and history have caused the motivation for understanding the social status of historical periods. Therefore, understanding the social status not only in the national scale, but also in regional or local scale is very important. It means historians and archaeologists have to analyze and interpret some materials, evidence and documents about social status of the defined geographical region for study purposes. Very significant information about economic and social status can be resulted from these kinds of studies. It must be emphasized that these types of studies are very essential for some historical periods which are significant for their social transformations. The Safavid period is one of the most important and effective periods in Iranian history. Rising of the Safavid state in Iran was not only a political change. Iranian society have experienced deep and multifaceted transformations during the Safavid period. Rising of the Safavid role with its special characteristics such as declaring Shiite as official religion, the establishment of a powerful and central government and a precise economic and financial system, had social consequences in different parts of Iran. These consequences made Safavid’s society very different from the past. During the Safavid period, there were considerable happenings that entailed fundamental changes in the cultural and social situation within the country. Shiite became the official religion, there were established safety everywhere and measures taken like that caused evolutionary changes in the social structure making it like a pyramid at the top, which was the Safavid Shah and at the base were the ordinary people including shopkeepers, workers, peasants, and farmers. The religious army and civil authorities were in the middle of this pyramid. We have to keep in mind that understanding the social status, which is a consequence of political power, is very important for historians and archaeologists. Social transformations of the Safavid period in different parts of Iran have been manifested in different ways and these transformations have been documented in some historical sources. These sources are very important in the study of local history. Asadabad at the west of Iran has some geographical privileges that has provided a good opportunity for interaction with other regions; also, from the landscape point of view, Asadabad has been a suitable area for agriculture and livestock during the history. Asadabad as a part of the Safavid society has experienced social transformations during the Safavid period. Historical texts and some other historical-geographical sources have not presented enough information about the social conditions of the Asadabad during the Safavid period. Although there are some historical sources that have mentioned Asadabad, but the information that they present is very general and the social status is not understood by those sources. Although historical sources are almost silent about the social condition of Asadabad during the Safavid period, there are some inscriptions that are very significant in this sense; so the main question of this paper is: How can social condition of Asadabad during the Safavid period be understood by studying the Safavid inscriptions?

This main question gives a purpose to this paper and defines the paper's main goal. The main goal of this paper is to understand the social status of Asadabad during the Safavid period. Inscriptions mentioned above are some governmental orders that have issued in accordance with the social status of Asadabad. On one side, these inscriptions are first-hand historical sources. Inscriptions must be reviewed to achieve this goal. These texts must be interpreted in their historical context which is the methodological approach of this study. The content of the Safavid inscriptions in Asadabad in chronological order are: Shah Tahmasp I’s order about tax forgiveness of Asadabad, Shah Tahmasp I’s order about livestock tax rebate of Asadabad, Abbas the Great’s order about tax rebate of Asadabad in Ramadan of 1026 A.H, Shah Safi’s order about tax forgiveness of Asadabad, Shah Suleiman Safavi's order about repairing Jameh Mosque of Asadabad and other inscriptions about building a dam around Asadabad. These inscriptions have been interpreted in their historical context and as a result, some issues about Asadabad’s social status during the Safavid period are understood.

Based on our studies, we know that Asadabad has experienced a deep transformation in terms of its people’s religion. Based on Safavid inscriptions, we know that the people of Asadabad have been practicing Shia and it seems this profound transformation was in the line with Safavid’s religious policies, because being Shia was supported and encouraged by the Safavid Shahs by forgiving the taxes. Abbas the Great’s order about tax forgiveness was only dedicated to Shi'ite Muslims and Shah Tahmasp I’s reason for tax forgiveness of Asadabad was the fact that the people of Asadabad were Shi'ites. Moreover, with the interpretation of inscriptions, we know that in the Safavid period, Asadabad was part of a province named Sonqor and Dinevar and also it was a center of federal services for the surrounding villages; This means the economic status of Asadabad in the Safavid period was dependent on the rural economy, especially agriculture and livestock productions.

Based on our results, we know that the society of Asadabad in the Safavid period has experienced great transformations. One of the most important factors in these transformations is religion. Practicing Shia Islam by the people of Asadabad was encouraged by Safavid Shahs in different ways such as tax forgiveness and rebating tax which is worth noting that in one case, Shah’s favor only included Shi'ites.The location Asadabad in political geography of the Safavid period is another issue which is understood in the Safavid inscriptions. Asadabad was in Sonqor and Dinevar province and it was considered as a federal center for surrounding villages.

The settlements of human societies have always undergone cultural changes in their place over time. One of the reasons for this alteration is the change in livelihood strategies as a result of climate change, in the social organization seeks change in production, technology and.... Among these, the most important factor should be considered livelihood and a kind of biogeography-dependent determinism in meeting basic needs, in the structure of the pattern of human settlements, so economic, social and environmental frameworks complement each other to analyze why change. Or lack of it in the biological patterns of humans throughout their historical life. Kabudrahang plain has been one of the northern plains of Hamedan province and one of the most important ways of communication between the cultures of the Central Plateau, the northwest and the Central Zagros during different periods. This plain in the summer of 2007, under the title: “Study and identification of the ancient sites of Gol Tappeh and the central part of Kabudrahang” has been studied in a survey by collecting cultural materials from the area, in two seasons. The result of field studies includes 140 sites from different periods of Chalcolithic Period to late Islam, which shows environmental and cultural changes in the settlement patterns from the period of Chalcolithic Period to the Qajar era. One of the main topics addressed in archeology is the study of changes in ancient sites and, finally, the attempt to analyze the changes and developments of habitat patterns and their causes over time. In this regard, to examine the trend of changes in settlement patterns, hypotheses based on the influence of factors such as: “space”, “time” and “place” in the process of these changes are presented. However, the main question of this research is that what were the influential factors in the cultural changes of the settlements of Kabudrahang plain from the Chalcolithic Period to the Qajar era? The method selected in the present study will be the use of “Kennethe F. Watt” theory strategies based on GIS analysis with a historical-analytical approach. The results of the study of Kabudrahang plain settlements from the Chalcolithic Period to the Qajar era, show a change in the adaptive strategies of human groups present in it, based on livelihood patterns in location with the impact of the geography of the study area on the needs of human communities.

Miniature paintings have always played an important role in the decoration of buildings and manuscripts, in order to deliver a special message. By studying the miniature paintings, we can discover social, political and cultural issues in each period. One of the topics in miniature paintings that we can put to consideration is the image of women. The purpose of this article is to study the image of women in Safavid and Qajar era based on miniature paintings; In this context, descriptive analysis was chosen as research method and all the information was gathered by studying the documents and desk study. The comparison of the image of women in the Safavid and Qajar miniature paintings was accomplished by comparative-analytical method: A) In the Safavid era, there is no difference between the image of men and women; On the contrary in the Qajar era, as a result of Westernization, the feminine features of the figures has been put to consideration and the sexism attitude towards women is reflected in the paintings of this era. B) In the Safavid era, women have an acceptable hijab but due to the Westernization and the fading religious practices in the Qajar era, hijab as an religious norm was less considered.

Tuyserkan plain is one of the middy mountain and highland plains in Alvand Range, strategically one of the most important connector plains of western Iran and throughout history, especially the Islamic period, the path of the great Khorasan has been of considerable importance. This plain has been studied and identified during the winter of 2012. This study has been studied at random by collecting cultural material from the area of the site in order to identify and record ancient sites and monuments. The results of the study include 44 sites from the copper and stone Age to the late Islamic period, and according to the identified surface artifacts 14 of these sites have artifacts from different Islamic times, this area has shown importance in the Islamic era but so far the plain has not been explored in terms of the cultural developments of the Islamic settlements. The question now is, what are the characteristics of Islamic period in Tuyserkan plain and what is their pattern of distribution and expansion, and in what periods has it grown and expanded? The main purpose of the research is to study the archaeology of the Tuyserkan plain with the typology of cultural changes in the works and settlements of the Islamic periods and it is an appropriate pattern of distribution in the Tuyserkan plain. The research method utilizes spatial analysis and field and library, analysis of cultural works and materials collected from archaeological survey and study of Islamic settlements of Tuyserkan plain, it will be based on current theories of settlement patterns and archaeological landscape. The results show that the settlements of Islamic period of this plain are distributed in all parts of the plain, consisting of large enclosures as the main dwelling cores and small enclosures formed as small bases dependent on roads and arable land, in the Safavid period, the Tuyserkan plain also witnessed a growing number of settlements with the Carvansara and Bridge Farasfaj  being one of the most significant monuments of that period, and finally in the Zandieh and Qajar period expanding population and settlement.

Analyzing Settlement patterns of Archaeological sites is one the most important methods recognizing the cultural changes and environment over times. Examining and identifying plains, valleys and different areas by such an approach have certainly result that can introduce comprehensive and detailed information which how to presence and distribution of different societies settlement. Plains of different pediments of Alvand Mountain is high plain between mountains of Touyserkan, including cultural areas of east central Zagros which always been considered by human communities and have high potential for locating habitats and different community settlement. In winter 2012 a research project of examining, identifying, supplementary documentary and recording antiquities of Touyserkan was conducted as survey by gathering cultural material from the areas level randomly aiming to identify and recording the ancient sites and monuments of Touyserkan. The review process included 44 sites from Chalcolithic to the Late Islamic periods and given identified surface works, 25 sites have historical works indicating meaning full setting and settlements expansion in western range of Alvand in Parthian period. Parthian period work is studied by Clinky Ware and mudbrick architecture specific to the period. this research is trying to recognize the effective factors on forming and interacting areas and settlement of Parthian period. Also, present research answers to the question which what effect has landscape on forming Parthian settlements of western piedmonts of Alvand Mountain? Answering given question, hypothesis such as existence of rich pastures and suitable agriculture land and water sources in Touyserkan plain were important cross including ancient road of Hegmataneh / Ecbatana to Susa and southern regions of Iran known as kinds road through Ganjnameh valley and Touyserkan and control and supervision on it in reasons of forming Parthian settlements in Touyserkan plain have found ability to the region.Also, with the aim of examining and analyzing landscape effect in dispersion and distribution of settlement patterns, estimating the hierarchy of the central in cores and spatial relation of areas in western foot of Alvand Mountain in Parthian period has beneficial from spatial analysis method in GIS environment. The rise and fall of Parthian settlements of Touyserkan plain is discussed from two perspectives: first, soil is suitable for agriculture that is only favorable in parts of central north of the plain and parts of south of the plain which is effective on the growth and expansion of settlements, so that, we have faced with highest growth rate of settlements expansion in west, center and south west of the plain, which has been most suitable plain in terms of environmental factors. Second, it was roads including supervision, security supply and accessibility case and habitats relations with each other and has signification effect forming and expansion of sites, so that, more settlements are formed along communicating roads Line. This reads of Touyserkan plain is one of the main roads to Ecbatana city by GIS statistical analysis, most density of areas is seen in roads leading to Hamadan (Ecbatana), Nahavand (Laodicea) and Malayer (Nooshijan) which often. Have extent under half a hectare. This type of settlement distribution can be related to supervising the roads, wariness and prevention from possible movement of armed attacks, need to important in restructures such as: military bases along the way, suitable access roads and importantly. The Security of the region, therefore, presence of Environmental site (site with under half a hectare in size foots depending on roads) has been considered important and serious in supplying survival of the governance and important cities (Ecbatana and Laodicea) which location of habitats and settlements of Parthian period of Touyserkan plain has fallowed from such factors and environmental behaviors.

Extensive or intensive methods in archeological surveys are amongst the most common practical techniques in identifying phenomena, cultural changes and cultural ecosystem. Studying and identifying plains, valleys and different regions would definitely have many results which can ultimately lead to a comprehensive database about ancient societies and their interactions. Different plains on the slopes of Alvand, a subrange of the Zagros Mountains in western Iran, including Tuyserkan plain in eastern central Zagros have always been the center of human societies with high potentials as settlements for primary societies. Regarding the research project of “investigating, identifying, complementary documenting and registering the ancient sits of Tuyserkan County” this region was intensively surveyed during the winter of 2012 and archeological studies were conducted with the aim of recognizing and registering illegible historical and ancient sites. On the basis of this survey 44 sites from chalcolithic to recent Islamic periods were identified, including 3 chalcolithic sites, 4 Bronze Age sites and only 2 Iron Age sites. Dalma ceramics and painted stemware known as BOB are the featured ceramics of chalcolithic period in this region, while Bronze Age is featured with Yaniq ceramics and Iron Age with buff ware and gray ware ceramics. The present study aims in studying and analyzing the expansion pattern and spatial distribution of human settlements in this area from chalcolithic to Iron Age and estimating the archaeological hierarchy of these sites and their spatial relations on western side of Alvand mountain range among themselves and with their adjacent cultural areas.

Architectural decorations have a grand status in Iranian-Islamic Arts and architecture. Splendor and beauty of Iranian architecture in the Islamic period depends on the decorations and presentations. Decorations such as brickwork, stucco, tiling and Islam prevailed in all era have been developed by various possibilities and evolutions. Muslim artists using a variety of designs, including motifs and geometric designs, plants, scrolls and other decorative motifs on a variety of building materials, architectural Iran are given special importance and richness. Remains of decorative arts in architectural works belonging to the Islamic era, especially in religious places such as tombs and holy shrines, possess a unique quality and visual depth. The grand monument of Alawiyan tomb is among the excellent works which has remained from the Seljuks era in Hamedan. Because of using various architectural decorations such as brickwork, stucco and epigraphy in this tomb, has been considered as a rich treasury of decorative works of Islamic architecture. The present paper aims to introduce and consider the various types of decorations, embellishment and motifs used in this shrine.

Ghorban Tower as an architectural monument is one of the outstanding resting- place of Islamic era in Hamadan city which has not been studied properly. Previous studies on the Tower concerning its architectural features or its historical background showed that the Tower may be a place where a dignified religious man named Khajeh Hafez Abol''ala Hamadani berried inside in Saljuk era and afterward the Dome itself was built on his grave by Ilkhanids. Our comparative study indicated that the Tower is only work survived from a large complex including school، monastery، library، tomb etc. It has been built by the power of Ilkhanids probably due to guard the name and memory of a religious leader in one of the regions of Hamadan called Sarbarzeh and Bab-Al-Asad which was referred to in the historical texts of the Islamic middle age.