جستجوی مقالات مرتبط با کلیدواژه « جشن » در نشریات گروه « تاریخ »

Festive rituals have a special importance in all aspects of human life, and especially if these rituals have a religious status, they play an important role in the solidarity and stability of people. Due to the example of the Innocents (AS) for the Shiites and the mixing of these rituals with false beliefs, the investigation and recognition of the celebration rituals in the life of the Innocents (AS) has a worthy place. This article seeks to investigate the cultural identity of the celebration rituals in the life of the Innocents (PBUH) with the method of library collection in historical and narrative sources and with a descriptive and analytical approach based on three conceptual indicators; Give joy, beauty, and cheerfulness. The achievement of the research is that the innocents (pbuh) used the rituals of festivals with religious purposes such as; Monotheism, social integration, making people happy, motivating, and helping others created culture, and they also paid attention to the traditional rituals of the people, and paid attention to some rituals in the Ghadir festival, such as; Worshiping only in the theoretical life of Imam Sadiq (a.s.) and saying happy only in the practical life of the Prophet (pbuh) can be considered as Shiite celebration rituals.
​

Among the Gurkān kings of India, the long twenty-three-year reign of Jahāngīr Shah (1014-1037 AH) is especially famous because he was interested in Persian language and Iranian culture. He also wrote his diaries in Persian and named it Jahāngīrnāmih. Based on this book of Jahāngīr Shah and the report of one of his courtiers, Abdul Sattar Lahori, that is, the book of Jahāngīrī's meetings. The authors of the following article, relying on the descriptive-analytical method and with a comparative study, have tried to hold celebrations and festive behaviors that both works have been widely explained, examined. Then answer these questions such as what were the main elements of each of the festivals of Hindus, Iranians and Muslims, and what transformations have those festivals undergone? Based on the findings of this research, fire-lighting and lighting, which were elements of Iranian and Indian celebrations, had obvious effects on most of the festive behaviors of Muslims, as sometimes some Islamic holidays, such as Shab Barat, which had entirely an  Islamic content had changed into a kind of non-religious festival, so that the commemoration ceremony of Muslim parents and elders with the presence of minstrels and musicians became a festive ceremony.

The Mongols always held celebrations and feasts with special customs and rituals on any occasion. The celebration that was held during the enthronement of the Mongol rulers can be considered one of the most important of festivals. The celebrations of the enthronement of the rulers were very simple at the beginning. By the consolidation of the Mongol Empire and the increase of rulers’ power, more customs and rituals were added to this celebration, but it gradually returned to simplicity. After the establishment of the Ilkhanid dynasty in Iran and despite the influence of Iranian culture, the Mongols followed their own traditional customs in case of enthroning the ruler.The present study is an attempt to describe the nature and circumstance of the enthronement ceremonies during the sovereignty of the Mongols and Ilkhanids. Developments of this important phenomenon is also discussed. The method of this research is descriptive-analytical. The sources of data and information are library and documents.

During the Timurid period, celebrations were held on various occasions. Some of these festivals took place during Timurid expeditions in areas such as the Nagorno-Karabakh, the Anatolian Peninsula, or in the meadows near Samarkand. Although celebrations were common among most rulers, Timur used the festivities for his own political and military purposes, thereby increasing the combat effectiveness of his troops. In addition to increasing the fighting power of the army, Timur pursued other goals; the festivities were in fact a display of the greatness and authority of the Timurid government to the audience, especially to the ambassadors and rulers who invited them to these festivals. The study of how Timur used the festivities to increase the fighting power of the troops in the wars is the subject of this research, and the question arises as to what military and political goals did Timur pursue in holding the festivities? This question has been examined and answered with reference to historical sources. It seems that Timur did not look at the festivals as just a social tradition.

"Symbol"is a collection of signs, indications, and words that denote a higher meaning and concept than its appearance. In other words, symbols are used to express concepts that roots of many of them can be found in the history of predecessors and myths. Artwork is one of the most suitable platforms for the emergence of the symbol. In the meantime,"pottery"is one of the most important art works in early Islamic centuries, which it contains many symbols among the"cows", and can be traced its implications in the myths of historical and Islamic periods. The aim of this study, semiotics of cow with regard to social conditions, religious and the idea and beliefs of the people of the early Islamic centuries through analysis of historical documents. Hence, following the semiotics of cow, the following question is raised: What is the origin of the cow symbol on the Neyshabur pottery? The research method is historical-analytical and based on library studies. In the process of research, we first began to collect statistical samples from museums, designing motifs with CorelDraw software; and in the following, library studies have been conducted to identify the subject matter of the cow in historical documents. The achievement of studying the cow symbol and its conception in the pottery of Neyshabur suggests that, considering the importance of cow in livelihoods of people in different historical periods and using of: meat, skin, milk, fats (for domestic heating and cooking) along with its efficiency in portage and plowing, can be imagen such icons as: power and strength, fertility and fecundity, which these symbols can be traced from prehistoric times to the aforementioned period in different artistic works and have common concepts. In addition to the above mentioned concept, other symbols, such as the combination of cattle with humans, the composition of cows with birds, are found in Neyshabur's pottery with astronomical and religious concepts and their origin is specific to Islamic beliefs.

Zoroastrians are always a celebration, praise and thanksgiving were celebrated today some of them as a national symbol and a symbol of monotheism and the ancient Iranian civilization. The separation of religion from many aspects of life difficult and perhaps impossible ancient Persians and knowledge of the culture and civilization of ancient Iran today strongly intertwined with religion is. Ancient Iranians, happiness and divine gift in religious ceremonies to give thanks for the blessings that they had Ahura Mazda, was celebrated. Some of them have faded over time, and some celebrated as a national aspect and all Iranians from every ethnic and religious are most welcome. In this article, the most important religious feast mentioned Zoroastrians and the nature and cause them to be discussed.

This paper is an attempt to present the book or the article of Mesmar-al-shi’a, as one of the dissertations or treatises written by Muhammad-b-Muhammad Nu’man called Sheikh Mufid, who was able to finish it by 389.The term Mesmar-al-shi’ a means celebrations and enjoyments of the shi’as indicating the good taste of the dear writer.The present article also seeks to offer the readers some enlightening materials concerning the presentation of the book and some interesting views in that concern through referring to other related sources.