جستجوی مقالات مرتبط با کلیدواژه "مناره" در نشریات گروه "علوم انسانی"

From the point of view of the author of the book, imposing the concept of the origin of the construction of Islamic mosques and its components such as altar, pulpit, dome, minaret, etc. originates from Christianity. With giving examples for each part of the elements of mosques, he first tried to compare it with Greek-Roman and Christian temples and churches and say that it originated from there. His main goal in this book is to believe that the origin of Islamic architecture is Christianity, and to achieve this goal, the author has ignored many facts of Muslim mosques. His major goal is to highlight the performance of the main types of Islamic construction in the medieval society, which led to the creation of those buildings. Therefore, examining the content and structure of the mentioned book can solve some of the unsolved problems in it.

Although in Islamic sources, there is no order regarding the construction of the Mihrab and minaret of mosques, why are these two phenomena included in the architecture of Muslim places of worship? In this article, in a library method, followings are discussed: - How the Mihrab and minaret entered the architecture of the first century Islamic mosques? -  The hypothesis that the Mihrab and minaret are derived from the religion of ancient Iran, the people of the Arabian Peninsula and the temples of Jews and Christians. Historical studies show that in the first century of Islam, these two sections(Mihrab and minaret) were added to the architecture of mosques and Grand mosques: Palestine, Kufa, Medina, Damascus, Qairwan and Fustat in the first century had arched Mihrab and Grand mosques: Basra, Fustat, Damascus, Medina, Qasba in Palestine and Qairwan in the first century had minarets. In the past, minarets were made in rectangles, spirals and cylinders shape, and the materials used in them varied in climatic conditions and architectural culture of the regions, and then the minarets became taller and narrower and lost their use as a minaret.

Minaret will be considered as a one of the most important buildings among all kinds of Islamic buildings, in historical and cultural and architectural point. This architectural symbol passed with conductor function, Azan Station and various victory revolution symbol in form and decorating. Muslim artists done various decorating like inscription on minarets.These inscriptions as alive historical documents will show indicator concepts from form, decorating, condition, founders and materials which used in minaret. One of the most important section in inscription minarets is Quranic decoration.Now the question is that what is the aim of Muslim architects for using Quranic verses and glory names in inscription? On the base of above question aim of now research is that using from descriptive and analytical procedure and with relying on study sources and checking field to introduce and analyzing themes of Quranic inscriptions of Iranian minarets that answering to said question will be simple. we can see outcome of this research on showing face as a signs of God, Quranic themes with monotheism concept and various buildings like united collection.

Minaret in Islamic architecture has almost a lifetime in the history of Islam Considering the rulers, this architectural element has become one of the hallmarks of Islamic power, with its various functions appearing in various forms throughout the Islamic world In the Seljuk period, minarets were used for use such as the path finding mill and memorial of the victory During this period, the minarets with many ornamentation and various inscriptions had played the role of expressing of the concepts desired by their creators.This article aims to achieve a cognition of Khasrogerd minaret in Sabzevar during the Seljuk period and seeks to identify its function and its implications in its recognition In this path, it has also been paid to the nature of this virtu and the research is resulted to the conclusion that The Khosrogerd minaret was an independent minaret, commissioned by Abolqhasem Ali ebn Saeid, the governor of Sultan Sanjar, in the year 505 AH on the way to Nasabur. This minaret is constructed with two inscription strips on the Kofi line with a lacquered bricks style With the themes of the command of construction and verse of the Qur'an,Simultaneously, with the help of travelers, by resorting to possibility of orienting its structure with passers-by, it is based on the power located in the region, the religion based on the place and the city limits.Also, by choosing the 11th verse of the Sura Juma, fillip a religion-driven flip to the lovers of the zar roads.

Based on its inscription, the history of Kashan’s Jame mosque minaret dates back to 466 A.H. One of the prominent features of remaining architectural works, including minarets, is the vast and subtle use of bricks and the brick ornament’s integrity with the structure of buildings. Unlike other examples contemporary with Jame mosque minaret, there is no trace of subtle brick decoration. Also, the minaret’s pictures at the time of its damaged façade shows that there was no connection between the façade and the structure, and that the façade was a separate shell covering the structure of the minaret, therefore the façade of minaret was damaged severely because of 1192 A.H. earthquake or some other reason while the structure remained whole. Because of afore mentioned facts, the original decoration and the degree of conformity between the post-restoration decoration and the original one is unknown. The purpose of this article is first, to pinpoint the original parts of minaret and evaluate the degree of conformity between the current decoration and the original one, through examining visual documents, and then to uncover the reason behind choosing a different technique in building this minaret. The strategies of this research are historical and descriptive analytical interpretation and its data were gathered thorough visual and text documents as well as field researches. This study resulted in the fact that, during the restoration process, minaret decoration was renewed with no regard for the original design. Even in the inscription, that remained almost intact based on the pictures, signs of interpolation can be seen. Regarding the different decoration techniques, the study led to the hypothesis that minaret was not build in Seljuk period, but rather in earlier periods as a part of the main mosque and was later decorated using bricks in the Seljuk period.

The first capital of Sassanian Empire was Gour city located in Firuz Abad region. Passing the time, changing governments, and human’s interferences there only some ruins have remained. Two great ruins have still existed in the city, one of them is similar to a tower and the other has been built of dressed stone. Some historians have indicated them briefly and some researcher studied their function shortly. Nevertheless, their essence and function are not clear and no one has done comprehensive survey about them. Therefore, the main purpose of this essay is to reach sensible narration about the quality of living in these monuments in Sassanian era. Thus, the research method is historical – interpretative. The main questions are on the importance of Gour city and Firuz Abad region in early Sassanian period, the essence and names of the monuments, their functions, and the main aim of the establishment of the city and its buildings. Getting that, first, we will study the status of Pars province and Firuz Abad in early Sassanian period in order to reach the perspective of Gour’s status in that time. Next, in second part of the essay, we will study the texts of historians and geographers in Islamic period, between 9th and 19th century, about the city and its monuments to know the city’s structure and the monuments conditions in various periods and their famous names. At the end of this part, we analyzed their narrations and compare them together, because in some texts, we can see some vagueness and repetition. In the most important part of the essay, we study the functions of two central buildings of the city. Achieving this, we studied the contemporary researchers’ and travelers’ attitudes on these monuments and compare them together and analyze their reasoning. We want to get believable narrations about the story of living in these monuments in Sassanian era. To sum up, we found out some results. Gour or Ardeshir Khovarrah might have been the political and religious capital of Iran by the early Sassanian era. Islamic historians have named these ruined Terbal, Eyvan, Kiakhoreh, and Minaret. Maybe they wanted to suggest royal and religious function for these monuments, although it seems that they indicate a palace. According to archaeological and historical evidences, researchers’ attitudes, and sensible reasoning we can reach some narrations about living in these ruins when they were habitable. One of them is the monuments belonged to royal complex and the tower was the symbol of Sassanian kingdom and the other has been built of dressed stone was the space for royal or ritual ceremony. The other alternative for dressed stone building is the open space for ritual washing or even might have been Anahita temple. The last suggestion for this ruin is a place for ossuaries, because these places have not been recognized precisely yet. Finally, we think that these monuments were parts of the royal complex of the city. In this research, we used three main references; first group is historical and geographical texts. When we use these references, face some issues. If we do not investigate them carefully, we might make mistakes in our deductions. The first issue is the editors might have made mistakes in rewriting some words; second, the vague narrations which we don’t know the writer talks about which building; third, repetition of earlier historians’ word in later historians’ word .the other group of references is contemporary researches and diaries which is the source of third part of the essay. Moreover, knowing correct meaning of some words, we used encyclopedias and literary texts which have been mentioned in footnotes and references’ part.

With the high rise of immigration in the world، Diaspora or presence of the immigrants’ communities in the countries of the first world has attracted significant attention from different scholars. The theoreticians of diaspora have considered several characteristics in defining diasporan communities the most important of which is the relationship to the homeland. With regards to such a relationship scholars have always focused on dependency upon the homeland and the desire to return to it. Avtar Brah putting forth the idea of “homing desire” argues that many people and diasporan communities have more an internal desire for “home” as a place of security and safety rather than a return to homeland. In this paper Brah’s views accompanied with the concept of Islamic Ummah are used to analyze Minaret by Leila Aboulela. It is argued that in Minaret a new path is suggested for the immigrant which is based on reliance on religion.

The ancient monuments of Khorasan, like its old history, have an especial importance which was pioneer in servicing to the convoys in all the historic eras, before or after Islam. Similar to other buildings, the architecture of Khorasan rods and minarets had proper development and decoration for offering better services to the passengers and convoys. Besides the public buildings, the rods and minarets were constructed for the purpose of turning on a light or fire on top of the buildings for guidance at night. The architecture of these buildings bloomed in the Islamic eras, in a way that Kofi calligraphy appeared in these buildings, by writing the quote of faith testimonies, “there is no god but Allah” and “Mohammad is the profit of the God” on the walls of the minarets and rods, the flag of Islam was raised throughout Khorasan, which has still been used in the Islamic lands. Rod of Ayaz, Khosrogord minaret, Pamenar minaret, Karat rod and Firoozabad minaret in khorasan are all among the buildings whose architecture and related decorations and the content of their inscriptions were investigated in this project. The results indicate that all the mentioned buildings, regardless of service presentation, all reminding one point; Monotheism

The link between theosophical schools and architecture of different buildings is so deep and widespread that separation of architecture and theosophy seems impossible. Association between divine religions –especially holy religion of Islam- and local arts of their countries is obvious. So theosophy belongs to nature of all religions. Religions have never found more effective and representative tools than arts especially architecture of temples and mosques، to introduce itself. Besides، architecture has also never found a supporter like Islam. Regarding history of Iranian mosques architecture، can be seen manifestation of theosophical concepts and its design on facade of ancient buildings? For instance، why have domes being built spherical in Islamic architecture of Iran? And why all surfaces of Islamic buildings of Iran are covered with flowers، bushes or abstract designs? This study through documentary and observation research، tries to investigate the importance of intellectual arts and manifestation of theosophy in Islamic mosques architecture، remind forgotten beauties and finally represent fundamental role of theosophy in order to lead arts and artists to divine destinations.