جستجوی مقالات مرتبط با کلیدواژه « astan quds razavi » در نشریات گروه « تاریخ »

The coronavirus (COVID-19) is recognized as one of the world's greatest public health challenges in the 21st century, which has had profound effects on the global economy, people's daily lives, and history. Astan Quds Razavi, as the largest pilgrimage center in the Islamic world after Makkah and one of the richest centers for preserving, recording and recording social, cultural, economic and political history, especially in the eastern region of the country, has always tried, in addition to public assistance, in the dimensions different, to pay special attention to the needs of researchers and people of science in different fields. The purpose of this article is to investigate the role of Astan Quds Razavi during the Corona crisis in Mashhad. Due to the lack of research in this field, oral history can be used as a valuable resource for a better understanding of the corona disease and effective solutions to deal with it, as well as a tool to inform the society. The research method was using interviews, letters, pictures and documents available in the document center of Astan Quds Razavi Library. Findings on the efforts of Astan Quds Razavi to accompany the treatment group and the headquarters of the fight against Corona, Jihadi groups, attracting and recording documents, images, videos and social documents from Mashhad University of Medical Sciences and talking with different people from different walks of life shortly after the start of the Corona disease. in the city of Mashhad.

Mashhad gained the interest of Merchants of other cities in Qajar period due to its geographical and economic status. Some of the merchants greatly impacted the investment in this city. Some of the merchants tended to holding lands and aqueducts despite their business as a merchant. Moreover, some of them invested in urban aqueducts. This research sought to explore the causes and challenges of Merchants in investing in the aqueducts of Mashhad, and also to see who invested, when and in what aqueducts they invested. The results showed that due to the economic value of water in Mashhad, merchants invested in urban aqueducts from the late Qajar period. Haj Abd al-Rahim Saraf, Mashhadi Abdollah Tajerbashi, Ali Darrodi, Haji Agha Nabavian, and Haji Mahmoud Herati were the most prominent investors who invested in such urban aqueducts as Golkhatmi, Ab-Mirza, Goharshad Mosque, Salsabil, Ab-Manba’, and Darwish Beig. Such issues as drought in Mashhad after 1946, the replacement of deep wells and the need for using clean water decreased the business of holding aqueducts and reduced investment in this field. So, most of the owners sold their shares to Astan Quds Razavi. Taking a descriptive-analytical method, this study relied on the documents of Astan Quds Razavi and Khorasan periodicals.

Among the few endowment deeds of Astan Quds Razavi survived from the Timurid period is a copy of endowment deed belong to Khajeh Jalal al-Din Ahmad Estarabadi. According to the document that has been recorded in a literary-historical collection of the nine and early 10th century (AH), the holder endowed a Tekyeh and a Bath in Estarabad to the lightening of Holy Shrine of Imam Reza (as) and helping the poor Muslims. The results showed that the endower and the trustees was among the Shiite authorities and Sadats of Estarabad in the Timurid and early Safavid periods. Moreover, the results showed that Estarabad was one of the most significant Shiite centers in the period, and some prominent scholars of the region served in the Holy Shrine of Imam Reza (as). The properties specified by the endowment have become part of the neighborhoods of Estarabad following the expansion of this city in later periods. Moreover, due to the expansion of the Holy Shrine and the increase of pilgrims, an increasing need of the Holy Shrine has been providing lighting and supporting pilgrims.

Mashhad as the capital of Afsharid dynasty and holding the holy shrine of Imam Reza, experienced many ups and downs over Afsharid period. All trustees of Astan Quds were of Sadat Razavi and Hosseini families, but their power and authority diminished over time, as the dominant power of the Afsharid dynasty was settled in Mashhad and the kings could control and interfere more easily with different matters of Astan Quds Razavi. Nader Shah and his successors usually made decisions for the trustees on the way of managing Astan Quds, on the way of its cooperation with other organizations and government agents, and on other significant issues. The trustees’ activities and power were limited and the number of employees was reduced in this period. Holding Shias’ specific religious and ritual ceremonies like those common in the Safavid era became more confined. The religious ceremonies of Muslims, especially Eid al-Fitr, Eid al-Adha, and Iranians’ national celebration (i.e., Eid Nowruz) were hold magnificently. Nader Shah specifically emphasized on building and developing religious places, maintained his relationship with Shia scholars and employed them in managing the administrative organization of the Holy Shrine and Jame’ Mosques. This study tried to explore Nader’s religious policies and behavior using the mentioned issues and the survived documents from the period.

Astan Quds Razavi as an endowment organization in line with the goals of Islamic Revolution and emphasizing on Razavi culture and tradition could have an outstanding role in different domains. Participating in the Iran-Iraq war by supporting the frontiers of the war and the presence of its employees in the war are considered important steps in the history and changes of this organization. When Hoveyzeh was taken back in 1982, Astan Guds Razavi proposed and Imam Khomeini ordered the organization to reconstruct it. Considering the facilities, materials and human resources, designing managers tried to design and reconstruct the city according a project timeline. Reconstructing Hoveyzeh in the least possible time and using the best materials and the knowledge of Iranian specialists show undoubtedly Jihadi thought and Islamic management in reconstructing war destructed regions. Investigating different reconstruction steps of Hoveyzeh and the problems it faced, this study sought to answer the questions: Why Astan Quds Razavi started reconstructing Hoveyzeh in the middle of the war? Were the urbanism style, the historical identity, and the urban architecture of the reconstructed city based on the culture of that region? Taking a descriptive-analytical method and using documents on the reconstruction of Hoveyzeh and interviews, the study tried to answer these questions.

The holy shrine of Imam Reza (the most significant gathering place of Shias in Iran) and Astan Quds Razavi have always been offering the opportunity for Shiite governments to show their true respect to Shiite Imams through proper managing and providing services to their pilgrimage. They have also tried to legitimize, establish, and continue their own rule though such activities. Therefore, proper managing of all properties and issues has been among the priorities of Shiite rulers, including Qajar rules. Relying on archived written orders and documents and comparing them, this study investigated the economic status of Astan Quds Razavi in the late Qajar era managed by Zahir al-Islam (Brother-in-law of Mozaffar al-Din Shah) and the custodian’s economic performance. The issue is under-investigated. Appointed by Ahmad Shah Qajar, he managed the organization for two periods (1334-1335 AH and 1338-1339 AH) and faced various economic challenges like Astan Quds’ rental properties. The results of comparative investigation of the periods showed that Zahir al-Islam’s economic initiatives in the second period was more extensive than those in the first period, but he faced budget shortage necessary for supporting various parts of Astan Quds and failed to effectively change the economic status of the organization. The reasons could be the unstable political structure and ineffective administrative ordinances in the late Qajar era, lack of required cooperation between Astan Quds and related organizations, unsuccessful implementation of economic agenda proposed by Zahir al-Islam, and more significantly, decrease in the cash and commodity rents of the endowed properties

The credibility of a document depends on its seal. The issue can be seen sealed by people’s names in many documents such as the documents of Astan Quds Razavi administrative sections. All over history, the seal stamps have had artistic features and showed various religious, social, cultural, and political aspects of their holders. Women as part of the society had stamps and their stamps had special features based on their social position. Since signature was replaced seals in Pahlavi period, women and men who have not been literate continued to use their own seals, and this issue has continued until now. This study tried to explore the form and content of women’s seals, identify their features, and compare them with men's seals, considering their social status. It also tried to examine the seals of working women with those of other women considering the kind of document. The results showed that until the Qajar period, the seals of middle and lower-class women were less common because of their religious limitations in being present in all activities of society. Over the period, their seals can be found to be usually on behalf of a lawyer, but court women in all period have always had one or some seals, which are mentioned in some documents. During the Qajar era, when seal become popular among various groups of the society, women's seals became valid and was considered as valid as men’s seals, though their seals differed to some extent in terms of the crown, shape, decorations, place, and type of document, and even the degree of crediting.

Afsharid and Zand periods as short and transitional period (1135-1210 AH) was between the Safavid and Qajar periods. Although the interaction between religion and government was at the highest level in the last two periods, in Afsharid there was no interaction and in Zand period it was limited. After the fall of Safavid dynasty, Afsharid government did not support religious scholars officially, and the scholars were not active in politics domain. Migration to Atabat Aliat and India and secluding in cities and villages indicate their absence in political issues. Historical studies show that due to Nader Shah’s approach to religious issues and breaking away from the religious activities of Safavids, religious scholars could continue their education and propagation activities. A good instance is the scholars who stayed in the Holy Shrine of Imam Reza and engaged safely in their educational activities. Other examples are the religious activities of such outstanding scholars as Khatounabadi, Khansari, Majlesi, and Tabatabai. Such examples show that though Afsharids did not politically support Safavid Shi’ism and pertaining religious activities of society due to external reasons and internal legitimacy, religious scholars and those of responsible of religious affairs performed their social activities in the society.

One of the Qur’ans preserved in the library of Astan Quds Razavi is a Qur’an transcribed in Eastern Kufic script, which was restored and bound in the 9th century AH in the art scriptorium of Timurid Ibrahim Sultan in Shiraz, and its handwriting is attributed to Imam Jaf‘ar Ṣādiq (A.S.). This copy was donated to the Holy Shrine of Imam Reza (A.S.) in the Safavid era and is now kept in Astan Quds Razavi Qur'an Museum. Examining the artistic features and the manuscript characteristics of this Qur’an is the main objective of this research, which is conducted in light of the following questions:What information does the general features and the information stored in the endowment deed, notes, and registrations provide about the history of this Qur’an?
What points do the codicological features, including the script, gilding, and the binding contain in order to identify the place of production of this Qur'an?

Research Method/Approach: 

This research is descriptive-case study.

The findings show that given the characteristics of the script, this manuscript belongs to a center that produced important manuscripts such as the Qur'an of ‘Alī Ibn Shādhān al-Rāzī (Chester Beatty Library), and the Qur'an no. 2224 (Astan Quds Razavi Library). However, the exact place of its production is not precisely guessable, and one can only guess the extent of the prevalence of that style in Rayy and Khurasan. Also, the simple form of its illumination, especially in the marginal marks, shows the approximate time of its production in the early 6th century AH. The oldest registration note recorded on the manuscript shows the year 1266 AH, whereas this Qur'an has been kept in the Holy Shrine of Imam Reza (A.S.) since 1008 AH, which shows that the Qur'ans attributed to Imams were not counted as among the conventional list of library Qur'ans until the middle of the 13th century and probably had a different control and counting system.

As soon as lithography industry entered Iran, many lithography printing houses were established in Tehran, Tabriz, and other cities and the first lithography printing house was founded in Mashhad by Astan Quds Razavi. From the activity period of the AQR’s lithography house (1294-1344 AH), twenty eight books were identified that most of them bear the name of their scribes on the first and last pages. This study that used the descriptive-analytical method aimed to see that when the Astan Quds Razavi entered this new printing industry, how many active scribes of different parts of AQR interacted with this printing house as a burgeoning cultural sector and the reasons of the convergence and divergence among them. The results of exploring the archived documents -apart from the stylistic and aesthetic issues- show that from amongst the many scribes active in the administrative and cultural parts of Astan Quds Razavi, during the activity period of lithography printing house of the institution, a very limited number of them cooperated with this printing house. This convergence is seemingly in line with personal interests, economic benefits, and other possible issues and the divergence of many of the scribes can be interpreted by the help of the conflict between tradition and modernity. That is, the lithography printing produced a big bulk of books in a very short period of time at a very low cost. Consequently, the growth and expansion of this activity (modernism) resulted in a lower status of AQR’s scribes (tradition). Therefore, the divergence among AQR’s scribes can be considered an impeding factor beside the increasing number of productions of AQR’s lithography printing house on the one hand, and making a negative attitude towards the products of this center among the cultural trustees of AQR on the other hand.

With the establishment of the Pahlavi’s regime in 1925, Iran was largely separated from the traditional and pre-modern positions of its state and took on more or less a quasi-modern form. One of the important bureaucratic positions, which had a regular and extensive relationship with the central government, was the position of Kadkhoda. Although Kadkhoda was the authority and his main duty was to supervise the all-encompassing affairs of the peasantry and to provide accurate and detailed annual reports to the government, in practice he became immensely involved in bureaucracy. In the present article, the author intends to describe the real functions of Kadkhoda by scrutinizing the documents of Khachik Tahmasian; the Kadkhoda of Zarneh village of Isfahan. Such Kadkhod’s great and novel duties  have mainly been absent from historical accounts made about the status of government during the Pahlavi era. The article is written based on historical research methods and documentary sources.

The Astan Quds Razavi in all periods of history has always been the focus of attention of waqifs who have dedicated a part or all of their property to it. From the Safavid era onwards, a person named Motavalli (Trustee) was selected and sent to Mashhad to manage the endowment affairs of Astan Quds. During the Pahlavi period, the government took over the oversight of this wealthy institution and appointed agents. Endowments in most dynasties were subject to the policies of the central government, and this trend continued in the Pahlavi regime. The status of trusteeship and the administrative system of Astan Quds underwent many changes during the Pahlavi period, and due to some actions contrary to the religion of the Pahlavi government, changes took place in the endowment process. After the relationship between religion and the state became strained, criteria such as lordship and spirituality, which had previously been considered in the selection of a trustee, lost their value and were replaced by political considerations. The research method in this article is historical (inductive) method and its writing and compilation method is descriptive-analytical. Extraction of information and data has been done in the form of libraries and documents. The present study, using the approach of historical contextology and also relying on some new documents, investigates the administrative structure and management of Astan Quds Razavi in the Pahlavi era.

The structure and organizational of Astan Quds at during the Qajar period, especially during the reign of Nasir al-Din Shah, was similar to that of the Safavid period and also, according to the instructions of Ali Shah petition in Afsharian period. This research seeks to investigate the distribution of Astan Quds offices and jobs in each of the sixth city neighborhoods of Mashhad, relying on the manuscript of the 'Ketabche Teadad Nefuse Arze Aqdas Va Shahre Mashhad Moqadas'. The manuscript was written in the kingdom of Nasir al-Din Shah and ordered by Mohammad Taqi Mirza Rokn al-Dawlah, the ruler of Khorasan and Sistan. This version is an interesting example of the information and statistics of the population and businesses of Mashhad during Nasir al-Din Shah, and shows the distribution of offices and jobs in Astan Quds in different neighborhoods of Mashhad. The research method in this study is an analysis of available data, which was analyzed using SPSS software. The results indicate a significant relationship between the dispersion of Astan Quds offices and jobs in the sixth district of Mashhad. This research shows that the number of high-ranking positions in the pyramid of the Astan Quds Organization is larger than the population in the Bala Khiaban and Sarab as a result of paganization and is much lower in the Paein Khiaban of the street, which was poorer.

The Bektashi order (tariqat) appeared in 8 AH/14 AD century in Anatolia, influenced other territories and gradually became an important Islamic sect. Despite being attributed to an Iranian from Nishabur of Khurasan, this order is absent from historical sources in Iran. Yet, from 1069 A.H/1658 AD onward, among the accounting and financial documents of administrative apparatus of Astan Quds Razavi in the Archive Center of this organization, we can find the names of Bektashi Sufis settling next to the holy shrine of Imam Reza (A.S). This community received financial support from Astan Quds Razavi in Safavid, Afsharid and Qajar eras. Although some research has been done about the Bektashi order, the aforementioned documents have not been studied yet. Thus, this study, using descriptive-analytic approach and relying upon the data of the documents and library sources, is aimed to describe and introduce the content, informational value, characteristics and significance of these documents in the first place, and tries to discover the reason why Bektashi Sufis has had some relationship with Astan Quds Razavi and has received financial support from it secondly.

In the Northern corner of the Razavi Shrine that is known as the Rezvan courtyard garden, there was an old and extensive cemetery until the period of Reza Shah Pahlavi. This cemetery was known as Ghoslgah or Ghatlgah. In the middle of it, there was a house that was known as the Bektashi Tekkya. The Bektashi Sufi dervishes lived there and the Astan Quds Razavi granted them a pension. This article is a research on the history of the Tekkya and the Bektashi dervishes.

In this article، the indexes of local historiography of Khurāsān in the contemporary era are examined. These indexes are explained in three components of the historian، the subject، and the publication. The quantity statistics and quality analysis are used in order to explain the components. The compiled statistics are prepared by library and archive method and on the basis of the information available in bibliographical databases and bibliographies. The importance of this research is that the local historiography of Khrāsān in the contemporary era has not been addressed so far with the explained components and only thematic monographies concerning books and some of the political and social topics have received attention. The research findings indicate that three factors of Astan Quds Razavi، Mashhad، and the historical identity of Khurāsān along with some events such as the Islamic Revolution and the imposed war have had direct impacts on the defined indexes.