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

Kashan is one of the cities of Isfahan province and after Isfahan city, it is the largest city in this province. Kashan city also has many historical and cultural monuments due to its old age. Kashan, which is seven thousand years old, is the birthplace of one of the oldest human civilizations called Silk. The people of this civilization were the first to settle together. Kashan was introduced as a communication and commercial city because it is located in the center of Iran, and in all periods of history, this city has seen many ups and downs. But the turning point for this city can be called the Safavid period. During this period, Kashan was considered the residence of the Safavid kings, and because this city was located on the way to the capital of Iran, Isfahan, many tourists visited this city.Keywords: Safavid, tourists, mosques, Bagh FinKeywords: Safavid, tourists, mosques, Bagh FinKeywords: Safavid, tourists, mosques, Bagh Fin

Minarets, as the spiritual heritage of diverse cultures, have continued to exist for thousands of years with different functions of navigation, call to prayer (Adhan), grandeur, turning buildings into landmarks, as well as economic and commercial functions. These ancient and Islamic structures have also had military and security functions that have not received much attention so far. This research thus aimed to study the role of minarets in domestic security and military. Investigating historical texts shows that minarets have played an important role in wars and conquests, capture of castles or their defense, and making commercial highways secure. Furthermore, the construction of military minaret-inscriptions next to towers of skulls in order to tell of the military campaigns and causes of the buildings of towers of skulls, which per se have been considered as a form of historiography, is only a part of the security and military functions of minarets as discussed in this research.

The native and traditional architecture of each region has been derived from the climate and geography of that region, and mosques as the most important permanent building of Islam in different cities and climates have developed and survived over time by maintaining their unique characteristics in accordance with the climate of each region. The survival of the structure of the historical mosques of Hamedan has also been influenced by the climatic indicators of the region and the climate has guaranteed the structure of the mosques for many years and has provided the possibility of peaceful coexistence of architecture with the environment and its integration. On this basis, this question can be asked that to what extent did climatic characteristics influence the process of forming mosques? In other words, to what extent have climatic factors been effective in creating similar shapes and forms in the building of Hamedan mosques? Its purpose is to recognize Hamedan’s climatic indicators in the structure of mosques by relying on study sources and field surveys to provide a basis for answering the mentioned questions .Considering that the quality of the structural model and the materials used in the mosques of Hamadan city have many similarities with each other due to the high foothill climate of the region ,and the design matching the climate in most of the mosques of this region is similar to other cities of the high foothill climate and mountainous has been observed, as a result, by studying and comparing architecture and climate, the degree of adherence to climate in the architecture of these valuable structures can be obtained. In order to understand the architecture of the historical mosques of Hamadan city, all the documentary, library and field data have been reviewed in a comprehensive way to reveal the effects of climate on the architectural structure of the mosques.

Bazaars, as one of the urban social classes, have long had a wide role and influence in various areas of urban life. To the extent that their widespread position in the social sphere, in particular, has led to the influence and connection with religious structures and institutions, including the clergy, mosques and religious bodies. This social status, naturally and influencing the social spheres, had effects and consequences in the political arena. Gradually, from the early 1940s, the bazaars took on various roles in the field of political activism, including the revolutionary movement of the people led by the revolutionary clergy.This article seeks to answer the question of what socially important roles the bazaars played in the Islamic Revolution and how these roles facilitated the revolutionary process. The method used in this article is to study documents and resource libraries related to the research topic. As a result, the bazaars, by using their extensive influence on the arena of traditional Iranian civil society, influenced the revolutionary action of other agents of the revolution and the revolutionary mobilization of the people.

Quarter Balkh is one of the most important cities of Khorasan region, which is very important in the medieval scientific and educational discussion. In order to examine the scientific and cultural status of the city, various sources including references, political sources, encyclopedias, and poems, are significant. Another source for understanding this topic is the local history of the period. FazեւƗҴil-i Balkh book, by Balkh preacher, is one of the reliable books that help to understand the scientific-educational status of Balkh. This paper aims to analyze the scientific and educational status of Balkh city in the given centuries regarding FazեւƗҴil-i Balkh book and to answer the questions of what educational institutions and disciplines are discussed in this book and to which cities were scientific trips made according to this text? This is a descriptive-analytical study based on library resources. Of the seventy people mentioned in this book in the 2nd to 6th centuries, it was found that the scholarly field of hadith, fiqh and Quranic sciences were the most center of attention, and scientific trips to Iraq and the cities of Baghdad and Basra and more books which were written in the fields of fiqh, Philosophy, wisdom and the Quranic sciences had been the most books.

Before Pahlavi period, religious environment of Shushtar has caused its people to try to devout the greatest part of their endowments to the construction, repair and provision of the requirements of mosques, schools and shrines; therefore, the most fundamental function of endowment has been of cultural – religious nature. In spite of the swift changes and modifications in the various social, cultural and economic aspects, the people of Shushtar had still paid more or less considerable attention to the tradition of endowment. The present study is an attempt to examine the “functions of endowment in Shushtar in Pahlavi period” based on a descriptive – analytical method and in accordance with all the endowment documents recorded in the Endowment Department of Shushtar and the available library resources. Moreover, the study is to find the amount, type and uses of the endowments in this particular time span. The results obtained reveal that although the functions had been of cultural – religious nature, they had continued with less emphasis due to the anti-religious policies of Pahlavi regime, in such a way that only 8 real endowment documents has been recorded in Shushtar. Furthermore, consideration of hygienic issues as one of the social functions of endowment has been present in a limited way and accompanied with the cultural – religious function.

The mosque, as the first educational institution in the Muslim world, has always played a major role in advancing science and knowledge. One of the important functions of the mosques in Islamic civilization is its  scientificeducational work, which has been the initiator and guide of many scientific movements in Islamic society. With the arrival of prophet Mohammad (PBUH) in Medina, the Islamic mosque was dedicated to teaching Muslims, following the needs of Muslims to learn the religious foundations, and gradually became more vital over the next few centuries. With the expansion of comprehensive mosques, many specialized science specialties were taught at this educational institution. The presence of knowledge and freedom of thought along with the viewpoint of non-discrimination towards science and students, and the special attention to teaching methods tailored to the taste and ability of scholars were among the important points of interest in this scientific institution. In this paper, the author intends to use the library data to describe the course of the scientific movement of the mosques, as well as the content and quality of the methods of teaching in that scientific institution, in order to show a bit of increasing institutional role of the mosque in The scientific movement of Islamic appearance.

In ancient Bahrain, Shia had a long tradition. From the third century (AH) onward, Bahrain witnessed the formation of various Shia governments. Among them, Ale Oyoun, in terms of its long-standing and influence was more important in the process of Shiite expansion. In the present study, the position of the Shiite government of Ale Oyoun in Bahrain and its role in spreading Shiism was examined. The results showed that Shia was rooted in the land of Bahrain. From the first century (AH), some factors and conditions led to the development of Shia in Bahrain and due to the weaknesses of the Abbasids, Shia was able to establish a government in the region. Construction of some religious sites such as mosques and schools, the training of the religious scholars and their scientific works, the existence of the household lovers poets, the ties between the Ale Oyoun and Bahrainian thinkers with the scientific and holy centers in Iraq and the coinage using the names of the Ahl-al Bayts were among the important activities of this government to spread Shiism. Descriptive-analytical method was used in this study and the data were gathered using library resources.

The multiplicity of Safavid religious and cultural buildings such as mosques, through their functions suggests that the focus of this reign is on apply of religious policies to social behavior management. Such religious managements are one of the factors of consolidation of power and its further survival. Although such policies, are applied in previous reigns, but Shiism formalization is marked by different functions in this period that show its distinctions. The provided statistics from mosques in this period, especially in the first half, show the fact that the religion had a basic function in social and political affairs of Iranian society and Safavids managed to achieve their religious, political and social purposes by using available potentials and capacities in such places. The results of this research illustrate that shia juris consults manage to spread Shi’ism in Iranian society through devotional and didactic practices and partly controlled social manners. Performing such shia sermons as Friday Prayer, mourning for the Shiite Imams shows that Safavids has provided different conditions for mosque’s functions.

The Mosque is the most significant religious and cultural center in Iran during the Qajar period. In addition to religious practices, it played various educational, training, media, Juridical, military, economic, social and political role. What is discussed in the present research, is determining the place of the mosque and its impact between traditional and modern educational system in Qajar Period. Notably, the raising social educational changes in particular which initiated from reform process in that period had an important impact on it. This article based on two different functions of mosques, such as educational environment and also origin of the founders of modern schools.

District (Koy / Mahalleh) is very important in social، cultural، economic، political، administrative and architectural structure of the cities in Iran. Based on these factors، districts receive identity. The historical sources، specially local historiography and geographical texts، present in formations about districts of variable cities and their lifestyle. Many reasons and features play role in communication between districts of a city. These features existed in the district of Iranian cities، especially in the early centuries of Islam era; and the foundation of district was based on pre-Islamic Iran roots together with Islamic patterns. This article is about to study characteristics of districts in the Iranian cities of early Islamic centuries، with use of local historiography and geographic sources، and emphasizing identifying elements، social and religious combination، and public areas such as mosques، bazaars and squares.

Transoxania, as one of the ancient, Islamic lands conquered in the first century AH, was one of the important Islamic cultures and civilizations, which are more significant than the two other centers in Bukhara and Samarghand. The Islamic governments ruling over that zone, each of whom was trying to build mosques there, so that the original and beautiful Islamic arts in architecture and decoration should be shown in this manner, as the manifestations of fine Islamic arts there.But few constructions have survived because of the destructive Mongule's attacks and invasions. Those remained buildings, from the governmental periods before the 7th century AH., Include those of Samarghand and Bukhara.In the 8th century AH., and after the Taimor's rule, he and his successors made great attempts to develop their government kingdom in Transoxania, especially in their capital cities such as Samarghand and Bukhara, from whom many mosques such as Bibi Khanum and Toman Agha Mosque at the Shahaendeh Complex, have survived.After the 9th century AH until the late 12th century and the early 13th c,LH., the local governments, even though weak, were able to construct mosques in those two cities such as the Four-minaret Mosque in Bukhara and the Gold-work Mosque in Samarghand. But no new mosques were built in those two cities when the Tezar Russia invaded and occupied there in the I4th/20th c.The effects of Iranian architecture, employed by Iranian architects, from the cities of Iran, i.e., from Tabriz and Isfahan, are observed in many of the mosques in that area.