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The Position of Shiite Civilization in Safavid Period | ||
| Journal of Safavid Studies | ||
| سخن سردبیر، دوره 1، شماره 1، تیر 2022 | ||
| شناسه دیجیتال (DOI): 10.22108/ssj.2021.26195 | ||
| چکیده | ||
| Safavid government period from 907 AH to 1135 AH can be considered as a revival of cultural, scientific and civilization age of Iran. The dynasty that upraised from Shafei mysticism of Ardabil monastery and gained political power in Jonayad and Heydar ruling time with the presence of strong Shiite tribes and their incipientsupporters, established an independent government in 907AH. Safavid is one of the powerful governments in Iran that arose after some turbulences and created a civilized and culture-friendly government that led to national and political unity, civilization, social welfare, economical affluence, vivid culture and widespread relations with foreign countries. Safavid extended cultural heritage and Islamic art to a worthy state by creating general peace and interest to prosperity and establishing or reconstructing some buildings. Since the advent of Safavids, elites got high value so that Safavid defined Iran geography with emphasis on national and religious identity. The era of Shah-Abbas the first (996-1038 AH/ 1587-1628AD), based on documents, is the most important and valuable age in development of sciences, civilization and art. General peace in these agesespecially after 1000AH/ 1591 AD, various constructions, commercial and economic prosperity, removal of Qizelbash tribal relations and Safavid incipient supporters against new armies such as Aramane and Georgian who got Muslim, Allah-Verdi Khan and his son, Emam-Gholi Khan (Savory, 1366: 78-80), making a powerful administrative system, dominance of bureaucrats on tribal tendencies and extensive security paved the way for improving civilization, culture and art. Historical experience of Safavids (907-1135 AH) is composed of the indefinite source of Islamic education, Shiite, Iranian heritage and rational knowledge. Choosing Isfahan as the capital, establishing a new civilization and making numerous buildings by eminent scientists and designers such as Mir-Damad, Sheihk-Bahaei, Mirfenderesky, Mola-Sadra and Ali-Akbar Bana, who had noble attention to industry, architecture, Shiite learnings and arts, caused progression in schools and different scientific and artistic fields. Founding more than seventy schools led to science development. In different courses such as literature and religious sciences like interpretation, Hadis, Discourse, religious jurisprudence, mysticism and sciences as mathematic, geometry, astronomy, sagacity and engineering, scientific schools formed that entitled Isfahan. Sheikh-Bahaei wrote standard mathematic texts in “Abstract Mathematics” and “Bahr-o-lhesab” that was translated to French in 1843 and 1864 AD. Building massive constructions led to development of geometry and architecture and paved the way for the appearance of the science of logarithm by Mola Mohammad-BagherYazdi (SeyedHosin Nasr, Science and civilization in Islam, p. 139). Mirfenderesky, mystic and philosopher, wrote the book الصناعه, for the Iran industry. Interior security, commercial development, route making like the route from east to the center, from Fars to the center and Rey and Mazandaran route so called Shah-Abbasi route or street and furthermore building more than thousand caravansaries caused Iran to improve in commerce and economy so that industrial products such as velvet and silk clothes from Kashan and Isfahan workhouses were exported abroad. The civilization thought of elites and Safavid founder was formed by the name of Alavi civilization and so the common identity and culture of Safavid era, based on Imam Shi’ism, developed. The Safavid had to establish a stable Shiite civilization against their west and east enemies, Ottoman and Uzbekso scientists and engineers of Safavid era designed new foundations of cities on the basis of Shiite sagacity and guidance of elites. Architectures extended a new construction alongside the ancient Saljoughi construction in a way that the least civil problems and damages emerged. This scientific and deliberate movement, changed the old Isfahan to a twofold city and a new square against the old one was designed (Shafaghi, 1385: 121). Making city and new constructions did not devote to the capitals as Isfahan, Ghazvin and Tabriz and other cities like Mashhad, Kashan, Neyshabour, Sabzevar, Kerman, Najaf, Karbala and Kazameyn developed too. Many Schools, mosques, palaces, gardens, roads, streets, caravansaries, baths and religious places were built in different parts of Iran. Isfahan, the capital of the Safavid, became the international city and gained attention of many tourists, political agents and traders from Asia and Europe. Commercial offices of many countries such as India, China, Russia, Italy, England, France, Germany, Poland and Spain were established in Isfahan. Shiite scientific schools were the birthplace of every field so that other scientists came to Isfahan and Isfahan changed to the scientific center and Shiite education and furthermore various artistic and philosophical schools originated. Besides sciences, diverse arts especially architecture, calligraphy, painting, pottery, carpet weaving, metal working and textiles developedincreasingly. Civilization growth and Safavid architecture caused architecture to flourish. Architecture in this period was the continuation of Timurid era but its stability and strength increased. To cover the constructions, seven-color tiles were used extensively. Use of inscriptions increased and besides Quran verses, they used Shiite slogans. In Safavid architecture, the number of buildings was not limited to some special ones and thousands of mosques, caravansaries, schools, bridges, palaces and gardens were built in this era. To consider the flourishing of Safavid architecture, its symbol namely Naghsh-e Jahan (Imam Square) and its around buildings were enough. Naghsh-eJahan Square: It’s not agreed on its date of construction but based on two reliable documents, it is 1011 AD which mentioned Naghshe-e Jahan, Dar-al-saltaneh-e-Isfahan (Seyed Abdul-HoseinKhatonAbadi, Vaghaye-alsenin-al-avām, 1352: 499). On the other hand, ValiGholiShamlo also stated the date of Naghsh-e Jahan construction and four markets of Isfahan as 1010 AH (ValiGholiShamlo, 1371, Alkhaghani Stories, p. 184). Naghsh-e Jahan (Alavi Square) in a square and rectangular shape, has 525 meters long, 168 meters wide and proportion of more than 1 to 3 and this causedthe lines to be proportioned and enlarged. Four buildings namely Gheysariye, Abbasi Jameˊ mosque, Sheikh Lotfolah mosque and Ali-Qapo in four lines of the square has doubled the beauty of the complex. There are two hundred two-floor chambersaround the square. These chambers are in front of the square from one side and the other side opens in the bazar around the square. In the north of the square, there is a bazar, symbol of the world and in the south, there is a mosque, symbol of religion, spirituality and submission to God. So the role of two worlds is symbolized in the square that Mohammad, peace be upon him, says” the world is the farm of the eternity”. In the middle of the square in the east, Sheikh Lotfolah mosque is the symbol of religious jurisprudence that guide the route from the world to the eternity and to God and in the west, there is Ali-Qapo or Darb-e Ali that was the place for kings and agents who were responsible for the security and serenity of the society. All these buildings were performed by artists who had God in their mind and progressed in the way by attention to God with patience and meditation. The palace of Ali-Qapo: its date of construction may be 1018 AH with the command of Shah-Abbas erected on the building made by its successors and five floors were added. This palace has six floors and from its roof, most beautiful view of Isfahan can be seen. Ali-Qapo is derived from Bab-e Ali from Osmani government. The paintings of this building are the work of Reza Abbasi (1044 AH), famous miniaturist and painter of Shah Abbas the first who painted the facade of Gheysariye too. The third floor devoted to Shah Abbas seat. The hall with 18 columns from platan wood was splendidly attached in Shah Abbas the second era in 1054 AH. Sheikh Lotfolah mosque: the date of its start is 1011 AH and ended in 1012 AH.Decorations of altar tiles show 1028 AH as its end date. The facade inscription of the mosque in Sols calligraphy on azure tiles had been written by Alireza Abbasi that Shah Abbas, preacher of Islam religion, commanded to be built. In the inscriptions of altar, there is a beautiful and delicate tilewhere name of the mosque architecture, namely Hosein Bana Isfahani, has been embellished by the writings of Bagher Bana. This mosque and school have been constructed in the name of one of the juries consult immigrants, Sheikh Lotfolah-e Jabal Ameli who came to Iran. The inscriptions inside the mosque have been written by two well-known calligraphers named Alireza Abbasi and Bagher Bana. Some verses from Quran and an anecdote from Mohammad that is about the excellence of going to mosque is embellished there. The large interior ceiling that is on the whole dome and a huge bergamot shape with light reflection really charm humankind. This mosque is one of the most beautiful buildings of Safavid age and Islamic world, its outdoor and indoor tiles work is done by famous calligrapher of the Shah Abbas the first, Alireza Abbasi who was eminent in calligraphy of Naskh, Sols, Regha and Nastaligh. The poetryaround the half-arch that is in the praise of prophets is composed by Sheikh Bahaei, the well-known scientist of Shah Abbas period and written by Bagher Bana. Imam moque (Jameˊ Abbasi): this building started in 1020 AH and ended in 1025 AH. It is situated in the south of the square but the mosque is built on the 45 degree angles from kiblah. The façade inscription is “تراب العتبه المقدسه النبویه و قمامه الساحه المطهره العلویه". In the front part of the entrance door the anecdote"انا مدینه العلم و علی بابها" has been embellished that mentions the prophet civilization. This mosque has four porcheswith two minarets on the entrance door and two minarets on the sides of the dome. The south two fold dome is 54 meters high and inside height is 54 meters and its interior space that is 16 meters is empty which reflects voice. The dome on the eight half arch as doors of heaven and eight windows, reflect light under the dome and makes a spiritual space of shape and color and refraction; this light as the light of guidance in the spiritual world surprise the beholders. Calligraphy in the Safavid era: In Safavid period, calligraphy in buildings, works and books gained a high position specially in Tabriz, Ghazvin, Mashhad, Isfahan and most cities. It is said that the prevalence of Shiite in the form of mystical trends mostly began in Mongolsera. In Timurid period, calligraphy gained an excellent status but the connection of Safavid with Shiite ethics undoubtedly was very important in the creation of calligraphy works. The Safavid, besides their religious believes, governed Iran by national attitude and attention to ancient customs. They follow Shiite religion and wanted to revive national traditions; in this way the presence of elites and artists in the court was necessary. The Safavid supported artists in speech and action; this behavior mainly started from Ilkhanan era and intensified to Timurid period and this caused architecture and calligraphy to thrive. Islamic civilization process, against the saying that its golden time was in 4th and 5th centuries AH, had high position as before and till half of the 11thcentury AH or 17th AD had innovation; it was equal to west in comparison and according to some tourists it was better than European civilization. Iran Culture and civilization in Safavid era, flourished not only in mundane space but also in celestial space and this was due to scientists and artists who were supported by the Safavid kings. Shiite civilization in Safavid period flourished through endeavor of scientists and artists of this period. Plans of city development were performed not only in the capital, but also in most cities of Iran and even it was applied in India subcontinent and flourished in Delhi, Dekan, Lahor and Taj-Mahal; the last one is the sample of seven wonders of the world. In Safavid period, architecture and painting progressed highly so that they gained special schools and this was due to development of civilization and spread of different sciences and arts such as calligraphy, painting and architecture. Safavid studies have mainly shaped out of Iran and Safavid borders. From the beginning of Savaid ruling, Iran had been one of the most important centers to be noticed because of extraordinary changes especially in European zone and also attendance in field of global and regionalrelations. Volume of works written about Iran in Safavid period shows this importance and attention. During this time, researchers of different countries focus on knowing Safavid society. They compiled their observations and studies about Iran in Safavid period and due to availability of print industry, published them in abundant volumes to be mainly used by those in high level classes of the European society. It is worth noting that Research Center of cultural and civilization studies of Shiite in Safavid period is responsible to support scientific studies and researches about Safavid period. This quarterly works to recognize potential of cultural and research cooperation between research centers of Iran and world.Therefore all researchers of Safavid period are requested to send their research articles in English to the Quarterly web site, after reviewing, they will be published. | ||
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آمار تعداد مشاهده مقاله: 115 |
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