جستجوی مقالات مرتبط با کلیدواژه "مسجد جامع" در نشریات گروه "تاریخ"

The stability of traditional relations and the lack of development of the economic structure in the Qajar period were among the causes of the decline and the occurrence of social and economic crises. This disorder affected various groups and led to difficulties in livelihood and life matters. As one of the lower groups of the society, the theologians learned science under the supervision and support of the religious schools, and often lived on religious funds, but the economic crises directly affected the lives of the theologians by decreasing the general income of the society and as a result of the lack of funds, and led them to earn unconventional incomes. In Zanjan, Jameh Mosque, as the most important and largest religious school, had the largest number of theologians, and they, like other areas, faced challenges and livelihood problems. This study raises the question is raised that due to the unfavorable state of the economy in the Qajar period, how and by what  (unconventional) methods the theologians of the Jameh Mosque earned a living and what obstacles and challenges they faced. The hypothesis of the research is that the scholars and other groups claimed to be close and dependent on the site of the mosque’s endowment income, which included the school status of the school and the payment of teachers and students’ salaries, and aimed at addressing the challenge of the challenge. The livelihood helped them against the claimants. According to the findings, during the difficult years of life, the Theologues met the needs of life by taking over government jobs, propaganda, advertising, codification in the villages, creating chaos, interference with town hall and dependence on the Shari’a courts. This article has investigated the issue in a descriptive and explanatory way by using library resources and documents of governmental, private and private organizations, articles and manuscripts.

Esfahan is one of the cities that, despite its ups and downs, retains part of its historic texture and is relatively healthy. Two factors have contributed to the maintenance of the relative health of the old city: relatively low rainfall and low relative humidity on the one hand, and the lack of destructive earthquakes on the other. The quarter of Jobareh (or Jubara) has a brilliant history as the oldest quarter in the city of Esfahan. The mosque is the main core of the city of Esfahan, and its oldest residential quarter dates back to the Achaemenid period; it is reknowned for the centrality of the establishment of the Jewish community there. This quarter was famous for its Jewish population from the beginning of Islam until the fifth century AH. During the Seljuk period, this quarter was located adjacent to important monuments, including the mosque and the Seljuk and market complex, and the city square. This paper tries to answer the following questions: what was the impact of the Jobareh quarter on the formation and growth of the city of Esfahan in the early Islamic centuries and what was the role of the Jews as its native and primary inhabitants in the formation of this historic quarter? The research method used in this study is descriptive–analytical, based on archaeological data including archaeological sites, cultural sites and all monuments ranging from pre-Islamic times to the Safavid period. According to the arguments presented in this paper, one can conclude that one of the most important centers of Esfahan for immigrant Arabs was the Jubara quarter, with the Arabs living in this quarter and with its growing prosperity, it became an important quarter; as time went on, it became larger than the Jay quarter, and the throne of Esfahan was thus transferred from Jay to Judea.

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.

Hamadan great mosque, the oldest mosque in the old urban context, is located between the city market and the central square. This prominent mosque belongs to the early Islamic centuries, which has been rebuilt during various periods, especially the Safavid and Qajar periods, but isn’t remains of the ancient structure of the mosque, and the current structure belongs to the Qajar period. Despite the general features of this work, the shape of the mosque building has a great impact on bringing the building in line with the climate. Now the question arises to what extent has the region’s climate been able to influence the process of mosque formation?  And to what extent does climate modeling ensure the durability of the mosque’s structure? Based on the above questions, the purpose of the present study is to introduce and analyze architecture of great mosque by using descriptive-analytical method and relying on study resources and field studies to provide answers to the questions raised. The result of such a study can be seen in influencing the architectural features of the mosque from the region’s climate; this work, in addition to its religious function, the location of the mosque and its location along the main market of the city, has led the mosque to play an important role. According to the architectural structure of the mosque, the major developments in the building are related to the Qajar and contemporary periods; the structure of the columns of the nave of the mosque, It has a dome, minaret and sangab, and is the only example of a dome mosque of historical value in the urban context of Hamadan.

The Importance of Isfahan's Jameh mosque is not only for its architectural and artistic values but also for its function as a firm economic, social and religious base in its lifetime. Such considerable construction has been regarded as an encyclopedia for art and architecture by architects and historians. Although writing memorials on the walls of monuments led to their destruction, some of such manuscripts can demonstrate social, economic and religious information and reflect the historical documents and the events of their time. This essay endeavors to introduce such memorials and extract their historical information. The main questions of this research are: What kind of historical information can be obtained from these memorial and what is the relationship between these manuscripts and such religious construction? These manuscripts can not only be investigated in terms of writing method, the literary style and the content but also present the folk literature and people's beliefs. Moreover, some of them can be regarded to be a source of historical documents because of their terms. The major subjects in such manuscripts are Quran's verses and Hadiths, poetries, complex Writing, writer's name and date, requests, autobiographies, writing practice and demanding for keeping the manuscripts. There are also some memorial motifs and figures including hands images, cavalier(horse rider), patterns of human, animals, plants and geometric figures on walls and pillars of mosque.
The present essay tries to examine all parts of mosque by employing field research method and precisely determining the context, the type of calligraphy and its level of manuscripts.

At present, Faryomad is one of the valleys in Mayami County from Shahrood City that is situated at the eastern part of Semnan Province (Iran). According to Hamdolah Mostofi, a historian, this city was the capital of Jovein County at 8th hegira century (15th AD century). During Ilkhanates Dynasty, this city was highly credible for several reasons. Name of this city has been implied in historical sources. Dolat Shah Samarghandi implied building of Faryomad Town and illustrated it as a beautiful and splendid region. Its old building may be dated from the late Seljuk era and the early Khwarazmian Dynasty (1077-1231AD). According to the existing evidence and proofs, this city has been more likely reconstructed during Khwarazmian and Ilkhanates perfectly. This building is important in terms of architectural aspect. In general, Great Mosque is an urban sign during Islamic period. Furthermore, there have some urban public areas including hospital in Faryomad. Thus, this Great Mosque has established a matrix (functional) and spatial relationship with the given city. One may deem Faryomad’s great mosque as a museum for Iranian architectural decorations in Islamic period. This mosque has double- story (Hexa- Style) porch where verandas of mosque are higher than the level of its hall. Proximity of porches together may cause lessening the area of hall in mosque. Lack of minaret or prayer’s call tower on these porches and before its entrance, the existing ceramic massive decorations with novel and beautiful geometric designs, using Kufi, Thuluth and Reyhan Scripts with moldings included Quranic verses and Islamic Traditions (Hadith), along with plant and geometric designs are some of distinct characteristics of this mosque

All the remaining works of decorative art of Islamic monuments, especially in religious places, like mosques have their particular emotions and deep visualization. In fact, mosques have been changed into unique treasury of Islamic art manifestation. In the history of Iranian architecture, the Seljuks architecture has the utmost importance. The importance of this critical period can be found in spectacular decorations of remaining inscriptions. Most of the Seljuks monuments are decorated with bricks, but in some parts of the monuments such as the inscriptions of the domes and porch(iwan), stucco had been used because of its more flexible form. In this case, Zavareh Jame Mosque is one of the spectacular monuments from Seljuks period. In this article, it’s tried to understand its historical and conceptual dimensions, in order to focus on its graphic capacities of inscriptions and Noqush(=patterns). We also contemplate and probe the historical monument of Zavareh Jame mosque. And the conclusion is that the date of making Zavareh Jame mosque, in contrast to what Andre Godard said, is back to the year 564 A.H., but not 530 A.H. This important fact is reached through the graphic analysis and deep consideration of the historical inscription of the monument, which shows the importance of documentary evidence in maintaining the real values of a monument. Referring to the point that the authors have used the graphic form to reach the shape and concept of the inscriptions and motifs, the decorative qualities of the monument can be apparently seen and compared with the decorations of their own periods of time. On the other hand, restoring the lost parts of inscriptions has made the general collection of Kufi alphabet of Zavareh Jame mosque, which is very useful in restoring those parts. Besides, Iranian modern graphics can create works of art with the national-traditional values, by considering this precious heritage in the form of modern idea.

At present, Faryomad is one of the valleys in Mayami County from Shahrood City that is situated at the eastern part of Semnan Province (Iran). According to Hamdolah Mostofi, a historian, this city was the capital of Jovein County at 8th hegira century (15th AD century). During Ilkhanates Dynasty, this city was highly credible for several reasons. Name of this city has been implied in historical sources. Dolat Shah Samarghandi implied building of Faryomad Town and illustrated it as a beautiful and splendid region. Its old building may be dated from the late Seljuk era and the early Khwarazmian Dynasty (1077-1231AD). According to the existing evidence and proofs, this city has been more likely reconstructed during Khwarazmian and Ilkhanates perfectly. This building is important in terms of architectural aspect. In general, Great Mosque is an urban sign during Islamic period. Furthermore, there have some urban public areas including hospital in Faryomad. Thus, this Great Mosque has established a matrix (functional) and spatial relationship with the given city. One may deem Faryomad’s great mosque as a museum for Iranian architectural decorations in Islamic period. This mosque has double- story (Hexa- Style) porch where verandas of mosque are higher than the level of its hall. Proximity of porches together may cause lessening the area of hall in mosque. Lack of minaret or prayer’s call tower on these porches and before its entrance, the existing ceramic massive decorations with novel and beautiful geometric designs, using Kufi, Thuluth and Reyhan Scripts with moldings included Quranic verses and Islamic Traditions (Hadith), along with plant and geometric designs are some of distinct characteristics of this mosque.