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

In the study of slipware colorful pottery, it has always been the focus of various researchers due to its unique motifs.  During the past few decades, researchers have studied the patterns of the above pottery with different approaches. Despite the researches that have been carried out in the direction of rereading and interpreting the motifs, there are still ambiguities and challenges. One of the challenges in the interpretation of Polychrome decoration under transparent glaze pottery patterns is the illustrated illustration on a plate that is kept in the Nelson Atkins Museum of Art. In their research, according to historical texts, researchers have presented different opinions regarding the role of the above plate, and it is believed that their interpretations have fundamental problems. It seems that the study of historical texts alone is not a solution to the interpretation of the above illustration, and interdisciplinary science studies should be used to investigate the illustration of this container in a separate research using ethno-archaeological studies.  Study and review. In this research, the Authors are of the opinion that by following the archetypes in the geographical context of the production of Polychrome decoration under transparent glaze pottery, the study scope of which includes the Khorasan region; to study the illustration of the plate, in order to achieve this goal, the Authors have used ethnographic studies and historical documents to interpret it. The research method of the upcoming research is a library with a comparative historical-analytical approach. In line with the above goal, questions such as what is the concept of the illustration of the colorful goblet plate? It has been proposed to what extent ethno-archaeological studies can be applied in the interpretation of the illustrated illustration on this dish. The result of the comparative research of ethno-archaeological studies and historical documents is that the theme of the illustration engraved on the plate is the ritual ceremony of asking for rain and water from the goddess Anahita and Tishtar, which is held today in the Khorasan region with changes in the way the ceremony is performed.

Tahirid (207-250 A.H) are the first government in Iran during the Islamic period, who could revive the Iranian thought and identity based on the Islamic instructions. Although Taherids were dependent on the Abbasid caliphate, they were able to gain relative independence during the rule of Abdullah bin Tahir (213-230 A. H), in Nishabur as their capital. This event was due to several factors, including the reforms in favor of the governance and the conquest of the Khawarij, followed by the economic development of Neishabur. The main purpose of this article is to investigate the factors influencing the economic prosperity of Neishabur in Tahirid era, especially during the rule of Abdullah bin Taher.This research, done through the  descriptive-analytical method, seeks to answer the question on how Tahirid have influenced the economic prosperity of Neishabur. The findings of the research illustrate that the special attention of Tahirid to the agriculture, irrigation method, systematic tax and the growth of other industries has led to the development of commerce.

Sheikh Sadouq's important journey was 367 AH in Neyshabour. He lived in this city and conducted some Hadith meetings for more than a year. These meetings were hardly noticed by other scholars. His journey coincided with the growing influence of Sufis in this city and was accompanied by the long absence due to the ongoing ideological crisis of the Shiites. He tried to unify their beliefs. There is a hypothesis that he held some meetings in secret to write hadiths and took special care to prevent the spread of Sufism in Neyshabour. Therefore, the question of  how Sheikh Sadouq dealt with the marginalization of Sufis in Neyshabur arises based on the text of al-Amali.   This descriptive-analytical text-based study aims to examine Sheikh Sadouq's marginalization of Sufism and prevent its spread by emphasizing the Shi'a concepts in Neyshabur. This study was conducted on "the position and dignity of the Imams" and faith commitment to act in contrast to the Sufi notions. It was also performed in "possibility of doing dignity by Sufi elders" and "adherence to etiquette", as well as the use of story forms in narrating. He increased the possibility of the early presence of those inclined to Sufism in his congregations. At the same time, it provided the possibility of comparing them with Sufi ideas and creating the idea of "we are better than them" in the minds of the Shi’a audience and the idea of "they are better than us" in the thoughts of the general audience by the extensive narration of examples of Shi’a ideas.

Academic interactions in Islamic civilization have provided the basis for the growth of scientific centers and various fields of science. As one of the important scientific centers of the Islamic world, Neyshabor has been successful in attracting scholars from Isfahan, especially in the field of hadith knowledge in a way that the number of Esfahani hadith scholars in Neishabur reached 70 people in the 4th and 5th centuries due to the conditions of Neishabur. A number of scholars from Neyshabur were also present in Isfahan. Some scholars and muhaddithists of Isfahan, especially those who had the Shafi'i religion, influenced the flow of hadiths in Neyshabur by traveling there. They became among the famous muhaddith scholars of Neyshabur. This article aimed to investigate the following question with a descriptive and analytical method How did the scholars of Isfahan leave the Hadith knowledge in Neishabur? The scholars of Isfahan traveled to Neishabur in the 4th and 5th centuries due to the prosperity of the Shafi'i religion in Neishabur and the privileges that were available to the followers of the Shafi'i religion. They engaged in scientific interactions with the scholars of Neishabur. Also, some muhaddiths of Isfahan, who were present in Neishabur, became among the elders and teachers of the great and famous Shafi'i muhaddiths there The result of this interaction was the noticeable presence of traditions of Isfahani muhaddiths among the famous Neishabori muhaddiths.

The Polychrome Enobe pottery attributed to Neishabour is one of the unique pottery of the Islamic era, which has many divers and symbolic motifs. According to the role of the ingredients of these pottery, they were created in deep connection with the mythological and religious beliefs of the people of the third and fourth centuries AH; Therefore, the correct interpretation of these pottery designs helps to understand the social, cultural, political and religious conditions of the people of that time. One of the illustrated symbols on these pottery is the symbol of a camel, which is drawn on a Polychrome bowl and is kept in the Reza Abbasi Museum. The camel drawn on this pottery is important because it seems to be indicative of deep concepts regarding the sanctification of “Camel” in Neishabur society. Until now, no purposeful study has been done to interpret the depicted camel on this pottery; Therefore, the authors are trying to study the symbol of the camel depicted on the pottery in this essay with “Iconography” method with the approach of “Erwin Panofsky”. To achieve this goal, the questions; what is the symbolic meaning of the camel depicted on the Polychrome bowl of Neishabur in relation to the jar and the bird? The Polychrome Enobe bowl with the motif of a camel, in combination with other motifs, is derived from the beliefs of which stratum of society is Neishabur? It has been suggested that in order to get the answers to the questions, the research method adopted for the future research is a library with a descriptive-analytical-historical approach, in which the discussed pottery motifs are analyzed first, and then to interpret its symbol with Panofsky’s three-step method. The result of the study of the camel symbol is that the motif of a camel with a jar under its belly and a hoopoe bird seems to be derived from the principles of Zoroastrian purification and also the Gomiz healing properties of camels among the Muslims of 3rd and 4th centuries AH living the north east of Iran.

The study of pottery production and organization in the Bronze Age helps us to know the cultural and technical characteristics. Knowing this issue is done by relying on production technology and recognizing the traditions used in pottery production, as well as by examining the possibility of exchange or trade and internal and external regional actions.  Accordingly, it is necessary to know about the explanation and analysis of the Bronze Age pottery-making in the prehistoric settlement, especially in the Bronze Age. In Khorasan, we don’t have enough archaeological pieces of information about the Bronze Age and this area consists of many plains such as Neyshabur plain that this plain is one of the most important. The location and suitable environment of Neyshabur plain are the most important reasons for the development of human societies. The basis of this research is the construction of furnaces, production techniques, topology, and distribution of pottery pieces, which have been obtained during the 5 seasons of Shahrak-e Firouze archaeological excavations. Based on this, the process of producing pottery has been done outside the residential zone and has been formed centrally, such as large-scale industrial centers on the outskirts or adjacent to the settlement. Their production technology has also been selected and designed with the aim of mass production. The forms are simple and varied and are dated in a comparative approach in the Middle and Late Bronze Ages, while in their development, the influences of the Bactria Margiana Archaeological complex (Oxus Civilization) are seen as the most important known culture of Central Asia in the Bronze Age. The similarities between the pottery traditions and, in a way, the specialized pottery production organization between the Neyshabour plain and Central Asia show similar traditions on a trans-regional scale. The results of this study show that the pottery making of Neyshabour in the Bronze Age has been associated with Central Asia more than the interior of the Iranian plate.

Some consider Amali to be a collection of texts without a thematic and content focus, but by studying Sheikh Sadough's Amali's book, one can understand that despite the lack of a clear apparent order, certain issues, especially in relation to the beliefs and ethics of Imami Shiites, are emphasized in the process of holding his spelling sessions in Neishabour. This contradiction shapes the issue that, given Sheikh Sadough's concern about the Shiites of Neishabour, which thematic axes about Shiism and Shiites can be identified from the narrations selected and quoted in his assemblies? This text-based study, based on a descriptive-analytical method, proves the claim that he tried to use his spelling sessions in Neishabour as an intensive and purposeful course in the doctrinal-moral education of the Shiites. The beliefs, distinctions, customs and the ideal lifestyles for the Shiites are some of the most distinct axes in his work.

Endowment is considered as one of the confirming institutions in the history of Iran. Benefactor managed the maintenance of the endowment by appointing a trustee for the endowments. Also, in some cases, it uses a person as an observer (approving or informing) to take care of the work in charge. The structure of endowment supervision in the Qajar era can be divided into two periods; the first period which was mostly managed by the clergymen, local trustees and benefactors’ relatives. And the second period was the time for lawfulness of endowment organization that its certain realization was expressed after constitutional in the 6th article of constitution in Sha’ban and also in the constitution amendment on Jumada al-Thani 19 th .During the study of 250 endowments related to Neyshabour in the Qajar era, we face 56 endowments in which the topics like supervisor (informational or ascertainment) and supervision of endowments are mentioned in the main text. From reviewing and comparing the text of these documents, we come to the conclusion that According to the provided text in each endowment, supervisors have three types of dependence on the benefactor; 10 Kinship relation between the supervisor and benefactor 20 Non-kinship relation between the supervisor and benefactor 3. Reliable people and local Trustees. Endowment supervision in Neyshabour community has mostly depended on the benefactor’s desire and choice and he/she often has given it over to himself or his reliable relatives. Succession process and extinction assumption is among factors which won’t stay away of the benefactor and usually the supervision was given over to scholars and local clergymen or from the beginning clergymen and local scholars supervised the endowments. Among other reliable people and local trustees were Sayyids who have supervised in some endowments.

Having Neishabur on one of the Silk Road highways established the connection of this area with other cultures. As Neishabour's artistic products, on the one hand (in terms of technical aspect), were influenced by the East, especially China, and on the other hand, in terms of its decorative forms and ideas, it was dependent on the Islamic caliphate capitals. This research has been conducted in a comparative approach with the aim of identifying the shapes of Neishabur's influences during the Abbasid era from potteries and ceramics of its time in China. Accordingly, and assuming the influence of Neishabur's pottery's effects on imported products from China (in particular the Changsha region as the major center for producing and exporting glazed ceramics at that time), the glazed products of these two regions are based on four variables of shape, technique, application and decoration have been compared. The results of this research indicate that the products of these two regions have technical and functional similarities, and the major differences between them should be sought in the type and quality of decorations in Neishabur products. The main reason for this is first, the differences between the visual patterns in the culture of the two regions and the differentiation of production methods according to the objectives of the producers of the two regions.

"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.

Shaykh Ṣadūq has been praised for two reasons: The large number of his Mashāyikh and the various Hadith travels that he took. Nayshābūr was one of his destinations. His trip to this city was advantageous both to himself and to the residents of this city. The present study aims to identify Nayshābūr as a city in the 3rd and 4th centuries A.H./ 9th and 10th centuries A.D., and also to explain the accomplishments of Ṣadūq in this city, as he travelled to collect Ḥadis and seek inspiration to write and preserve Ḥadis and Shīʿa resources. The study also focuses on identifying Ṣadūq’s Mashāyikh in Nayshābūr (especially the non-imamī Mashāyikh and distinguishing between the various schools and sects in Nayshābūr and how the residents showd academic tolerance towards opposing views.The writer belives that Nayshābūr is the most important city -coming after Qum and Ray (where Ṣadūq resided) - to have provided him with Ḥadis knowledge.

The Samanids era has a special place in the history of Iran due to important scientific and cultural developments and is famous to the great flourishing of Khorasan.The greatest scientific and cultural figures of Iran and Islam, such as Avicenna,Birouni,Zakaria, Razi appeared in this family or affected by them later. With the support of the Amirs and the Samanid ministers, for the first time, independent educational institutions, called schools, were created in major Samanid cities such as Bukhara and Neyshabur.One of these schools was the Beyhaqi School in Neyshabur. Abolhassan Mohammad ibn Sha'yb ibn Ibrahim Beyahi Neyshaburi Shafei(MA 324 AD)was one of the leaders of the Shafiqi religion who founded this school to nurture Shafi'i jurisprudents. The 4th and 5th centuries’ prehistoric school of Neyshabur, which was founded before the establishment of the Military, was the place of teaching, education, proclamation, and the resettlement of the students and Sufis.This research attempts to carefully consider the activities of the Beyhaghiey School.The research method is descriptive-analytic and gathering method is library information.

The city of Nishabur was the gathering place of Sufis in Khorasan during the early Islamic centuries and, particularly, in the 3rd and 4th centuries and enjoyed great fame. According to historical texts, in addition to the Sufis of Khorasan, a large group of immigrant Sufis from the state of Fars and its different cities and regions resided in Nishabur. During the 3rd and 4th centuries AH, several travelers from Darabgard (one of the fivefold provinces of Fars) and its cities, such as Darabgard, Tamestan, Madavan, and Fasa created a community in the suburbs of this city called Darabgard Borough. Seemingly, between 3rd and 5th centuries AH, there was a bilateral relationship between the gnosis center of Nishabur and Darabgard Province. Relying on historical documents and architectural proofs, this paper examines a ruined chahartaq (an architectural unit consisting of four barrel vaults and a dome) in Pushanj desert of Darab, known as the Mausoleum of Shaykh Abdulhassan Pushanji as a khanqah and a piece of evidence testifying to the truth of this bilateral relationship. Available proofs indicate that, apparently, towards the end of the 4th century AH and in the early 5th century AH, one of the three Pushanji Sufis, known as Abdulhassan, who lived in Nishabur, traveled to Darabgard and built a khanqah in the suburbs of Darab. Then he became involved in promoting Shafi’ite jurisprudence.

The expansion of Islamic lands and the needs of Muslims provided the conditions for these lands to come together. Certainly the road and the caravanserai were one of the issues that could fulfill some of this. In the Islamic lands, the Silk Road was a vital part of the highway between East and West. There were numerous subways along this highway, and the important cities on the roads were definitely one of these Neyshabur. Called the east of the metropolis. The geographical and climatic conditions of Neyshabur helped to extend these routes east to Neyshabur, and from there to other areas, until the Mongol invasion and somehow after the Mongol invasion until the Qajar era. The purpose of this article is to describe the ways and ligaments of Neyshabur in a descriptive-analytical way based on library studies. The results show that roads were used for trade and human trade before Neyshabur, both before and during the Islamic period, but population centers such as Neyshabur also emphasized the prosperity and importance of these roads, especially Silk way has added.

Considering the privileged position of Sheikh Saduq among the earlier Shi’ite jurisprudents and scholars, so far, much research has been done on various aspects of his life and activities. However, some aspects of Saduq's life still remain unclear. Resolving such ambiguities can present a more accurate analysis of the life of this Shi’ite scholar and its effects on Shi’ite history and culture in his era. One of the issues that can be explored using this approach is the problem of identifying the exact location of Sheikh Saduq's Majaless. This has been achieved by considering the conflicting views of the researchers in this field as well as the conflicting views with the data contained in the text of Amali. In order to answer the main question of this research, a descriptive-analytical method was used. Considering the data contained in the text of the book, the structure and its content, the terms of writing and other available documentations, finally the hypothesis is confirmed that all of the Sheikh Saduq's Majaless were initially held in Neyshabur and only a few its constituent assembly were in Tus.

A study of dental elements can provide useful information about the diet and social, economic and biological status of the human population in the past. The nutritional status of the past human populations can be achieved by examining the portion of dental elements obtained. In this study, a total of 8 dental samples, four ancient samples (belonging to the Bronze Age) obtained from the site of Firouzeh Neyshabur and four other new samples (collected from the contemporary period) were retrieved from the Repair Clinics of the Mashhad Dentistry Faculty. To determine properties of the chemical structure of the enamel using the semi-quantitative analysis of elements by the Energy Dispersive X-Ray Analysis (EDX), the samples were sent to the Razi Metallurgical Laboratory of Tehran. Inhabitants of Shahrake Firouzeh,Site it could be posited that they mainly used vegetable and meat in their diet and seafood constituted part of their  dietary regime. Our result shows that the high levels of essential elements of teeth, such as calcium, phosphorus and fluorine, and the absence of any decay on enamels of dental samples derived from Shahrake Firouzeh demonstrate the relative dental health during that Bronze Age, which can be said to be the result of proper nutrition and access of people to resources of healthy drinking water in those areas.

Neishaboor considered as one of the centers of Sunnism and the interaction of thoughts and intellectual-religious tendencies in the early Islamic centuries gradually turned towards Shi’ism. The activities of Descendants of the Prophet in Zabareh in the fourth century on the development and stabilization of the Shiite’s position in this city is investigated in the present article. Through the descriptive-analytical method and the study of historical documents, this article concluded that the prepared ground in Neidshaboor, the particular policies of this dynasty, their cultural-religious activities from the entrance to this city to the end of the 4th century as well as their position led to the gradual change in the status of Shiites and changing Neishaboor into one of the religious active centers.

Nishapur is one of the great important artistic centers of the Islamic world in Iran located in the western part of the Khorasan province. The City was built in the Sasanian era and its name is taken from New Shapur. Nishapur be came Tahirid capital in th 9th century A.D. and flourished throught the 10th century in the Samanian period. In Saljuk dynasty, it kepts importance too. Our information about early Islamic Art in Iran are coming through the excavations of the Metropolitan Museum of Art in this city. The excavation by Walter Hauser, Josef Optun and Charles Wilkinson begun from year 1935 and couducted until year 1940. A final season of its excavation has been down in year of 1947. The results of excavations of the Metropolitan Museum of Art in Nishapur Site have came out in a book with title of “Nishapur: some early Islamic buildings and their Decorations” that was published by Charles Wilkinson. In fact, widespread part of the Art Iran in the early Islamic ages was appeared by the excavations of the Metropolitan Museum in Nishapur. One of these Reasons being important are relics that discovered from there. Some of these relics of buildings assemblages is remained from the early Islamic period contain the vast ornaments, especially Stucoo and Wall Painting. Some of this stucco and wall paintings have had trace of Sasanian styles and motifs. Thus, it can truly be seen in them a developed and continued Sasanian artificially styles and flourishing them in the Islamic period. The Sasanian period is one of the gold ages in the Iranian culture and Art. However, with the formation of Islam, the dynasty Sasanian fell politically down, but the impact of their culture is remained until the later centuries. Looking a lot of Art works including the metalworks, potteries and architectural ornaments such as stucco, wall painting and so on that is dated back to the early Islamic centuries, we can find out that How it has borrowed from works of Sasanian. The aims of this present paper are the introduction of all ornaments used in the buildings of early Islamic Nishapur firstly, then to compare them with the comparable Sasanian cases and finally to specify the effect of Sasanian Art in the formation of artworks. But the question is to express whether Islamic artistst to create these motifs was influenced to imitate the motifs of Sasanian dynasty or they have a creativity in addition to their ancesstor’s methods? In this survey that are done on the four separated part (Sabz Pushan tepe, Madraseh tepe, Takestan tepe and Kanat tepe), we will be introducing the ornament and ornamental motifs of four mounds of Ancient Nishapur. In every part, first we study methods and motifs of their ornaments, then the motifs will be compared with the Sasanian artworks and at the end of discourse about every mound, it will be provided a comparable table of motifs of both Sasanian and Islamic Period todetermine the influences of Sasanian cases on the Islamic’s artworks. This study is based on description, analysis and comparison of data. The results of this investigation indicate that the motifs used in the ornaments of the early Islamic in Nishapur are influenced of their antecedents of Sasanian age. These impacts can be seen in the Three classes of motifs. The three classes are consisting of human, plant and animal motifs but as we told about these ancient traces, it was created new motifs under the influence of Islamic culture, too. Of these motifs, it can be pointed to Kufi inscriptions, as a new method of ornaments, geometrical motifs, plant motifs and some of symbols such as Solomons Seal or David Star.

Neyshabour proviece has long been one of the most beautiful and lush green areas of eastern Iran, and its remarkable source of water and its prime soil for cultivation has made it one of the most important agricultural areas in Khorasan. Agriculture in Neyshabur province experienced one of its most prosperous periods in the 3rd to 6th centuries, although during this periods it was faced with various factors due to vercoming and landing. The present article describes agriculture in Neyshabur province and its various topics around this period, using the descriptive – analy tiral method, which seeks to explain the agricultural development in the province and the factors affecting it. The result of this study shows that agriculture in this province pecked during the 3rd ceutury AD. And its grandual its lowest level in the 6th century AH.