rasoul ahmadi; reza MehrAfarin; Seyyed Rasoul Mousavi Haji, Seyyed Rasoul
Abstract
During the Islamic period, Qom has been known as the second religious center in Iran due to the shrine of Masoumeh (AS). The influence of the religious factor in introducing this city is so that a group of historians believe that before the emergence of Islam, there was no urban base in this region. ...
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During the Islamic period, Qom has been known as the second religious center in Iran due to the shrine of Masoumeh (AS). The influence of the religious factor in introducing this city is so that a group of historians believe that before the emergence of Islam, there was no urban base in this region. Despite the scattered research that has been done about the antiquity of Qom, there are many ambiguities about the exact time of the creation of this city and its builders. Therefore, in the present research which is based on the purpose of basic research type and based on the nature and method of historical research type, most of the written sources spoken about the historical background of Qom were carefully studied. In addition, for scientific and more accurate interpretation of the mentioned sources reports and in accordance with them, the results obtained from the archaeological research conducted in the ancient sites of Qom were evaluated. According to the results, Qom plain, which had been considered by various human societies since the sixth millennium BC,due to its special geographical location, had a relatively prestigious urban base in the late Sassanid period. The Sassanid city of Qom in the year 23 A.H was conquered by the Muslims, however, the first group of Arabs who belonged to the Ash'ari clan settled in this place in the late first century A.H and as a result of their efforts during a century to develop different areas of the region, Qom was recognized as an independent Kūreh in 189 AH.
Fatemeh Mokhtari; Asadollah Jodaki Azizi; Seyed Rasool Mousavi Haji
Abstract
The historical center of the city of Bam, known as the Citadel of Bam, is located on the northeast side of the city. Despite the numerous and varied research done so far in the field of archeology and architecture in relation to the structure and landscape of this city in the first centuries of the Islamic ...
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The historical center of the city of Bam, known as the Citadel of Bam, is located on the northeast side of the city. Despite the numerous and varied research done so far in the field of archeology and architecture in relation to the structure and landscape of this city in the first centuries of the Islamic era, there are still important and key questions to which appropriate and concise answers have been given. Not yet. In this research, which is based on the purpose of fundamental research and, by nature and method, a historical research, the main question: What was the landscape of Bam in the early centuries of Islam? The data has been collected in two ways: documentary and fieldwork. The results of this research show that the city of Bam in the early islamic centuries had three parts: Arg (Citadel), Sharestan (the main part of the city) and Rabaz (suburb(.During this period,Arg- e Bam (the citadel of Bam) was the central core of surrounded by a four-gate enclusure. The Rabaz, was not enclosed and two rivers to the north and south have physically separated a large part of it from thebody of Sharestan. The natural barriers that existed in the north and east of the city of Bam caused the city to expand in the south and west. The approximate area of Sharestan was 260 hectares and the total area of the city (Rabaz, gardens and farms) was over 900 hectares and the city had three mosques, one within Arg (the Citadel) and the other two in Sharestan.
Seyyed Mohammad Seyyed Yazdi; Seyyed Rasoul Mousavi Haji; Javad Neyestani; Seyyed Mehdi Mousavi Kouhpar; Fatemeh John Ahmadi
Volume 6, . , March 2018, , Pages 173-188
Abstract
After the time of Rudbar-e Alamut and Quhestan, the state of Qumes was the third district in which Nazari bases were extensively built. The Ismailis’ strategy in dominating a region was to capture the castles of that area and use those castles as a base to occupy the entire area. In line with this ...
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After the time of Rudbar-e Alamut and Quhestan, the state of Qumes was the third district in which Nazari bases were extensively built. The Ismailis’ strategy in dominating a region was to capture the castles of that area and use those castles as a base to occupy the entire area. In line with this strategy, Nazaris led by Hasan-e Sabbah in 489 AH through the internal disputes between the Seljuqs, were able to win the castle of Gerdkouh and several other castles in the province of Qumes; they then gradually annexed the Qumes to their territory. Through collection of data from historical sources, utilization of an inferential analytical method, and reliance on the results of archaeological explorations of Ismaili’s castles of Qumes, this article presents the search for answers to the following questions: what are the reasons for the importance of Qumes to the Ismailis, and what is the role of Qumes in legitimizing the Nazari Ismailis’ presence in Iran? The results of this study indicated that Qumes was important for the Nazaris in two key ways: first, its location between the two strategic centers, Rudbar-e Alamut and Quhestan; and its functioning as a bridge between the two regions; secondly, the location of the Khorasan commercial highway leading out from this region. On one hand, these features were responsible for greater integration of the Ismailis’ realm, and on the other hand, the domination of the castles of this area, especially Gerdkouh, led to dominance of the Khorasan highway and its branches. All of these factors clearly contributed to the Nazaris’ political and economic power.
Mohammad Sadegh Roustaei; Reza Mehrafarin; Seyyed Rasoil Mousavi Haji
Volume 5, Issue 9 , March 2017, , Pages 139-154
Abstract
The city of Fasa, during the early Islamic centuries, particularly in the 4th century AH, was a very large and significant city in Fars province which contained all the structural characteristics of the Islamic primary cities. The archeological studies, however very limited, have been carried out in ...
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The city of Fasa, during the early Islamic centuries, particularly in the 4th century AH, was a very large and significant city in Fars province which contained all the structural characteristics of the Islamic primary cities. The archeological studies, however very limited, have been carried out in this place is a validation to the descriptions of the geographers and chronologists who have praised the significance and greatness of the city in the early Islamic centuries.
In the current study, all written sources, including geographical and historical resources which were related to that period or a little time after it and were spoken about Fasa and its metropolitan characteristics have been studied carefully with respect to the skeleton rebuilding structure of Fasa in Islamic primary centuries. The importance of written sources is in that, because of its authors simultaneously and time proximity, valuable information is extractable from them. In addition, the consequence results of archaeological research that have been already carried out in Tall-e Zahhak, the ancient Fasa city, have been evaluated completely for more scientific and precise interpretation too. Thus, the current study, based on its goal is a fundamental research and according to the nature and methodology is a historical study.
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Volume 3, Issue 3 , February 2015, , Pages 122-139
Abstract
Many researchers, historians, geographers, and Sistanologists believed that the city of "Zarang" was the same "City of Sistan". This city since its establishment in the late Sasanian period up to the year 785 AH that Amir Timur attacked and destroyed it and in the year 811 AH by the attack of Timurid ...
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Many researchers, historians, geographers, and Sistanologists believed that the city of "Zarang" was the same "City of Sistan". This city since its establishment in the late Sasanian period up to the year 785 AH that Amir Timur attacked and destroyed it and in the year 811 AH by the attack of Timurid Shahrukh it was completely destroyed, was the capital of Sistan. The writer of these lines believes that "City of Sistan" had been a completely different city, independent of the city of "Zarang", and in the second half of the fourth century AH, that the city of "Zarang" lost its centrality and political credibility, it had been replaced by "City of Sistan" and it had been the capital of Sistan province till the first half of the ninth century AH. The purpose of this research is based on fundamental research and on the nature and methods of historical research. The author has tried to study the change of capital from "Zarang" to "City of Sistan" based on the historical sources and by reflection on their writing. In other words, the author has tried to study the fact that "Zarang" is not the same as "City of Sistan" as a historical fact and has tried to prove its accuracy by providing clear and concrete evidence.
