جستجوی مقالات مرتبط با کلیدواژه « Inscription » در نشریات گروه « علوم اجتماعی »

The southwestern regions of Iran have been receptive to Shiism since the first decades of the rise of Islam. The presence of many companions of great imams who came from that area or lived in those areas at the same time, as well as many Sadats who migrated to those areas at the beginning of Islam, is clear proof of this. After their death, the graves of these Sadats were a refuge for the people of faith and became a shrine (Imamzadeh), which the people and the Shia/Shiite governments of that time tried to honor.From the beginning of the fourth century, these regions were under the control of the powerful Shiite Al-e-Buyeh government for a period of more than one hundred and twenty years. Imamzadeh Hamzeh in Dehdasht city of Kohkiloyeh and Boyerahmad province is one of these works. This building is one of the oldest buildings in the region with its unique wooden door. This wooden door is available in the Islamic section of the National Museum of Iran under number 3292, and the place of its discovery is Behbahan. Some researchers, considering its dimensions and historical studies, consider this door the same as the lost door of Imamzade Hamzeh Dehdasht.   This door was removed about eighty years ago in the twenties by the person who was the head of the Behbehan Culture office and moved to Behbehban and then was transferred to Tehran and the Museum of Ancient Iran.

The method of collecting information in this research was a library (reading texts) and examining museum objects. The research method is descriptive and analytical with a historical approach. The purpose of the current research is a comprehensive analysis along with the examination of the themes and messages engraved on this historical door, which socially recounts the political and cultural conditions of the Shiites at the time and the powerful presence of the Shia/Shiite religion in that region, as well as the correct reading of the inscriptions on the door and its subtleties and historical points of this religion.Background Research:With the study done about the background of the subject of this research in written and oral sources, including (Arabic and Persian) in the first centuries of Islam, no independent article was found, only two articles are available in this regard as described below:First: an article entitled "The history and visual characteristics of the decorations on the woodwork door of the Imamzadeh of Hamzah Dehdasht from the Al Boyeh period (preserved in the National Museum of Iran)" which was published by Mahsa Tendro, Mohammad Khazaei, and Seyed Abu Torab Ahmed Panah in the Journal of Islamic Art Studies (Tandro and others, 2020).Second: The article "Comparative study of the design and decorative structure of the Kufic inscriptions of the Al Boyeh period (a wooden door in the National Museum of Iran and the wooden slabs of Astan Imam Ali (a.s.) in the Arab Museum of Cairo)" written by Mahsa Tundro, Mohammad Khazaei in two quarterly journals The artificial arts of Iran have been published (Tandro and Khazaei, 1400). Khazaei is the first person who paid attention to the same dimensions of the door in the museum and the entrance of Imamzadeh and a few years ago, he considered the door in the museum as the missing door of Imamzadeh. Also, the research of Mrs. Mehrangiz Karmi Mehraban (2013) has been devoted to introducing the buildings of Dehdasht city and investigating their architecture. Abdullah Quchani (1987) also referred to this door in an article entitled "Research on the wooden inscriptions of Iran" and reread parts of its inscriptions, but did not read the inscriptions related to the historical part. Finally, Qobad Kianmehr (2013) briefly mentioned this door in his doctoral dissertation and introduced it as one of the works related to the fifth-century AH.

The wooden door attributed to Imamzade Seyyed Hamzeh Dehdasht, with its heritage and artistic value, has two hinges, each consisting of two squares at the top and bottom and a rectangle in the middle. Among each rectangular shape on the sides of the door, there are five geometric shapes, two circles at the top and bottom and a rhombus in the middle.The dimensions of this door are 196 x 110 cm. (Tandro, Khazaei and Ahmad Panah, 2020: 116). Its religious inscriptions are verses from the Holy Qur'an (Surah Mubarakah Yas), a prayer from the Sahifa Sajjadiyeh, and the prayer "Allahum Aruzqana Tawfiq al-Ta'a..." which was narrated by Imam Zaman (peace be upon him). Also, in the circles and rhombuses between the doors, on the right side, from top to bottom, the phrases "Muhammad", "Ali", "Fatemeh", "Hasan" and "Hussein" and on the left side, from top to bottom, the phrases "Ya Manan", "Ya Hanan", "Al-Zahra", "Al-Sultan" and "Ya Subhan" are written.The historical inscriptions on the door, which are placed in the upper and lower four parts of the square shape, contain the name of the person who ordered the construction of the building. In the analysis of the themes of the inscriptions of this door, the previous reading of the door inscriptions had many errors, and the subtleties and precise historical and religious points were left out of the author's view, which was corrected in this article. For example, regarding the wrong context of the door inscriptions by respected writers, it should be said that the text presented by them from two short prayers of Sahifa Sajjadiyeh and Imam Zaman's prayer has at least seventeen mistakes.Also, the study of textual sources, inscription themes, and archaeological arguments about the Imamzadeh door of Hamza Dehdasht shows that the construction of this valuable door was done by Abu Mansour Fouladston. he ordered the construction of this building between 441 and 448 one of the times he dominated the Arjan region. Also, according to textual sources, today the oldest evidence of Imam Zaman's prayers are two books from the end of the 9th century by Kafami. In this way, the inclusion of this prayer on the door of the Imamzadeh has given proof that is more than four hundred years old compared to the two mentioned books, which is also clear evidence of the validity of the said prayer and the dominance of Shiism in the region at that time. It is clear that the existence of this prayer in an archeological document, which is an objective first-hand source in terms of credibility, has a very high citation value compared to the narrations recorded in written texts.Regarding the themes of the historical inscriptions of this door, which is the main subject of this article, it should be said that the opening verses of Surah Mubarakah Yas and the prayer of Sahifa Sajjadiyeh, the special dimensions of the door and the special attention to the centrality of Hazrat Zahra (peace be upon him) in the forms on the door have religious messages that are important to Shiism. Because the building in question has attracted the attention of ordinary people more than anything else, they are a reflection of the Shiite context of the time, which was discussed in detail in the text. The last point is that considering the incompleteness of a part of Imam Zaman's prayer and also a part of the prayer of Sahifa Sajjadiyeh, the assumption of the second door of this Imamzadeh is not far from the mind, so there was probably another door on which the rest of the inscription was written.

Cemeteries can narrate the history of the city and its builders by considering the interaction with social and natural environment. This field also reflects the approach of human beings from the past to the present to the categories of culture, religion and beliefs of a group or a nation. In other words, by examining what is happening in cemeteries, one can understand the beliefs and attitudes of a group of people. Therefore, the purpose of this study was to analyze the content of texts and images on the tombstones of men and women in public parts of Kerman cemetery. This research is of descriptive-analytical type and has studied the texts and pictorial elements of the graves in Kerman cemetery by using the technique of quantitative content analysis and by adopting the approach of social semiotics. The sampling unit was the tombstone and the registration units were word, sentence and image. Data collection was performed in the field (field visit of tombstones and photography). The results showed that the contents were divided into two groups of linguistic and non-linguistic semiotics. It was found that a certain pattern dominates the inscriptions so that the tombstones of men and women are similar in many ways and have religious and literary themes. But the most important differences between the tombstones of men and women were in attributed sex characteristics and the rate of use of pictorial symbols.

The subject of the current research is the reading of a new inscription in Mount Hossein, Fars province, Marvdasht Plain, near Naqsh-e Rostam. The discovery of this inscription took place in the last months of 1400 solar year; It has been widely reflected in the news agencies and it has been referred to as an inscription that contains the names of Zoroaster and Amherspandan and as a non-burial inscription. Names whose existence is not observed in this inscription. It will also be seen that the present inscription is among the burial inscriptions. According to the classification of private inscriptions in this region, the present inscription can be mentioned as Naqsh-e Rostam 4, which was written in Middle Persian tradition. Burial inscriptions include an important part of private writings with Zoroastrian tradition, which due to the ritual nature of the historical and cultural collection of Naqsh-e Rostam, most of the inscriptions found in this area also have the same feature. Among the burial inscriptions that have been seen in this before; We can refer to Shāh Ismāʾil rock inscriptions, Darreh Boreh inscriptions, and Gīrd- e lak inscriptions. The present inscription also belongs to the same group of inscriptions. This inscription, measuring 30 x 35 cm, is engraved on top of a coffin in six lines, and it is said to belong to a person named Wahrām ī  Mēhrag. According to the date mentioned in the inscription, it is likely to be related to the 6th of May in the year 40 of Yazdgerdi. This year is equal to 672 AD and 53 AH, which is the era of Muawiya's caliphate. Also, in this research, an attempt has been made to investigate the types of structures related to burial in Mount Hossein. The current research was conducted in the field and documents.

The Bisotun relief is one of the most remarkable carvings of the Achaemenid period; Its uniqueness is that it can be distinguished from other reliefs of the Achaemenid period in terms of location and specific subject. The Bisotun relief narrates the suppression of rebels and insurgents who, during the time of Darius, claimed that Bardia owned the throne. With the help of some Persian aristocrats, Darius started suppressing them in different parts of the Achaemenid empire. In this relief, the description of these victories is engraved differently. This research aims to read the manifestations of repression on the Bisotun relief, based on Panofsky's iconography theory, and analyze the Darius era's social and political background using this approach's analytical methods and the text of Bisotun relief. The method of this descriptive-analytical research is based on Panofsky's theory. The information-collecting method is library and field, and the analysis is qualitative. The research findings and results indicate that the existing discourse in this relief shows a type of violence. It also implies Darius's manifest approach in planning and implementing the Bisotun relief. By elaborating on this relief's formation factors and analyzing and interpreting human motifs according to the social and political subtext of that period, it is possible to assume a propaganda function.

Among one of the old cemeteries of Aligudarz city, there were four pieces of cylindrical milestone with mushroom-shaped heads as standing gravestones, which were exposed to the attention of profiteers of historical monuments in 2010. After excavating and destroying one of the graves with precedence from 1980's, one of the stones was broken in the middle for profit and the two others were overturned, and only one stone remained in the collection, which also had inscriptions in Persian including four lines of poetry with a date of 1694.Ten years later (spring of 2020), the cultural heritage associations received news of the intention to destroy the fourth milestone in Lorestan's cultural heritage. Accompanied by the police and the protection unit, the inscribed stone was transferred to the Aligudarz Anthropological Museum. This research has been accomplished by exploratory and combined quantitative-qualitative method and analysed in a descriptive- appraisal frame. Based on anthropological information, archeological findings, architectural documents and historical texts, field research revealed that the stone pillars belong to the gates of polo Square, which was built during the Safavid period by Khalil Khan, ruler of Bakhtiari, and his grandson Yahya Khan, along with a mansion and a city named Khalilabad. Findings made turned out that after the destruction of this city, mansion and polo square, all four stone pillars transferred to a nearby cemetery and as a sign or standing stone, placed on the graves of four great men and head men. The inscription of  polo square milestone that is discovered from Aligudarz is taken into account as the first case of this type discovered in Iran; So it could make an entrance to further studies on this issue.

Shah IsmailⅠ founded the Safavid Empire. Announcing the Twelve Shiite religion, he separated his country from the Uzbeks and Sunni Ottomans. Safavid rulers had issued many charges during their kingship, but some of these charges were specially carved on the stones and, according to the subjects of the charges installed in the proper places in order to inform the public. These charges include a variety of issues such as social, cultural. and economic ones. Many of these lithographs were about financial problems and were installed in crowded places by order of Shah Tahmasb Ⅰ and Shah Abbas Ⅰ. In this study, 9 lithographs of the Safavid period were investigated in Neishabur, Sabzevar, Torbate-Jam, and Mashhad. The research questions are: 1) what are the subjects of the lithographs of Neishabur, Sabzevar, Torbate-Jam, and Mashhad? And 2) where were the places of the installation of these lithographs? The results of this study showed that the subject of a large number of lithographs is related to national tax exemption, discount to the city’s gate guards, prohibition of entering to the houses of people by state forces, prohibition of receiving money for Shiite burial, supporting the tribes (including Abdal-Lou, Baghdadlou and Hendouyan), and supporting business owners (like Jamaate Farashan, Gav Koshan, kohne chian, Mashategan, Tork Tabiban, Soudmalan, Shabanan, Lolian, Moghanian, Mamachegan). These lithographs also refer to court positions and ministerial posts (the minister of Khorasan, Mostofian) military positions (like Ghurchian), and social and administrative classes (like Sayyids, rulers, feudalism, Hamesaldaran, tenants) whci provide a valuable source of information for understanding the social and economic situations of the society in Safavid period. At last, these lithographs were generally installed in the entrance section of mosques.

Hosseinieh Navab, as a religious-ritual monument, is one of the most important Hosseiniehs in Birjand's historical context in terms of architecture, age, and extent. Despite a general agreement, along with some doubts among researchers on the time of construction (the Safavid era) and the name of the founder (Bibi Navab, the wife of Amir Esmail Khan II), the authors of this paper reached different results. This research aimed to reveal the history of this building based on some studies with historical approaches and data collected from endowment documents, bibliography, and surveys . The results showed that contrary to popular belief, its construction time dates back to the Qajar era and it was founded by Bibi Navab, the mother of the Amir Alam Khan III, the wife of the Amir Asadullah Khan Hesam al-Dawlah, the daughter of Mirza Rafi' Khan. To the authors, the existing doubts regarding the name of the founder and construction time were due to the high popularity of the name Navab among the Khazimeh's family, and improper restoration and/or incorrect reading of the entrance inscription, which probably misled the historical studies. 

Before the advent of Islam, inscriptions were generally written in the heart of the mountains and on large stone beds, and mostly recorded and recorded historical events, actions and honors of kings and rulers, but after Islam, inscriptions on buildings They were hired and their situation changed. The use of inscriptions in Islamic architecture has been a sign of the religious beliefs of artists of each period. Khan School is located in Shiraz as a very important building left over from the Safavid period. What makes this school more famous than other schools in the city is its architecture and especially its beautiful inscriptions. Although this school has suffered a lot of destruction and restoration in different periods from Safavid times and many of the main tiles of the building have been destroyed, but the restored inscriptions are also unique in their kind. The purpose of this article is to review the inscriptions of Khan School in terms of subject and content, which have been less studied in other sources, and the research method has been based on library and field visits. The results of this research show that the subject of the inscriptions of this school, in addition to Quranic verses, includes prayers, hadiths and the names of old and new scribes, which have not been worked on in any of the previous researches.