مجله کاشان شناسی
سال پانزدهم شماره 1 (پیاپی 28، بهار و تابستان 1401)

In the southwest of Kashan, a short distance from Fayz Cemetery, there is a shrine known as the Ghayeb Shrine. According to aerial photographs of 1956 and 1964, this tomb was mainly located between farms and gardens. Although the current situation has changed slightly and residential units and other buildings can be seen in the vicinity, still, a large part of the surrounding area includes gardens and farmlands. According to the existing stone inscription, this tomb was the shrine of Ghāem al-e Mohammad and dated back to 1514. The building consists of a chamber in the center, other spaces, and Shabistans around it. It also includes a newly built mosque, a Hosseinieh (religious center), and a courtyard. The whole complex is located on a passage that is roofed next to the tomb. Also, a cistern is located on the other side of the passage and in front of the tomb. The study of the building shows that some parts have already been destroyed while some other parts have been added to it. Hence, the questions that are raised are how the building looked like in origin, when it was built, and what changes it has undergone. This study seeks to find the core of the original tomb and the process of its development. The research method is descriptive historical, and most of the information has been collected through the survey and documentation of the building and of its surroundings as well as interviews. All the information and documents have been interpreted to determine the original form and the following development of the building. The results showed that the original building was a small tomb built in place of a water management room (sarejeh peymayi), and then was developed and found this form, including a dome with eight spaces around it.

A belief in non-Quranic revelation in the view of some Shiite thinkers is incompatible with the rejection of suspicion of distorting Quran (distortion to deficiency) from Shiites’ point of view, Which illustrates the necessity of this research. The present article, after the elaboration of views by early Shiite narrative communities on the subject of distortion and non-Quranic revelation, deals with the view of Fayz Kashani as the owner of the first comprehensive Shiite narrative. Care in his books shows that Fayz, like the owners of the four books (in his logical way), has not accepted the distortion of the Quran while considering the scope of revelation beyond the Quran. By focusing on the differences he has marked between ‘prophet’ and ‘messenger’ as well as considering and analyzing his theories entirely, often collected from Al-Wafi and Al-Safi, one we conclude that Fayz has believed in sending revelation to the Prophet (PBUH) both before and after the mission. That is, he believed that the Prophet (PBUH) received other revelations along with the Quran, which is termed as ‘non-Quranic revelation’ in this article. Examples of this type of revelation include: Sunnah, guardianship of Ali (AS), the virtue of Ahl al-Bayt (AS), the details of rulings, and so on. These types of revelation are often an interpretation and explanation of the Quran, However, in the revelation of things other than the details of the Quran, some notions such as the call to prayer or the good news of the birth of Imam Hussein (AS) have also been specified. Despite this wide range of non-Quranic verses, Fayz did not accept the distortion of the Quran and carried the narrations of distortion on the assumption of authenticity to spiritual distortion, which is not obligatory on the literal distortion of the Quran.

Gholam Reza Ibn Abdolazim Kashani is one of the less known thinkers of Kashan in 11th and 12th centuries AH. He has written prolifically to promote and defend Shiite culture against its opponants. One of the most important Shiite teachings in his view is the doctrine of Bada, about which he has written an independent book and spoken about it in commentary he has provided on Sahife Sajjadieh. Meanwhile, he has not only reviewed various narrations presented by Shiite thinkers but also examined them. Furthermore, he presents the narration he has preferred among them. The novelty of this article, besides its introduction of a Shiite figure from Kashan, is the illustration of Abdolazim’s opposition to the statements of a large number of Imami thinkers and his agreement with the others.

Iranian carpets from the Safavid Era, especially regarding their motifs, designs, compositions, and even themes, manifest visual glory. Some of their motifs resemble the style and patterns of Chinese art, having been borrowed since the Sasanid Era. Among these remarkable carpets, one can refer to a silk animal carpet from the 16th century in New York’s Metropolitan Museum of Art. This carpet, which has been attributed to Kashan, depicts some Chinese traditional visual elements-- such as dragons, lion-dog, spongy plants and clouds, birds, or pheasants-- which can be considered as a precursor to the formation of Iranian desired carpets. Accordingly, this research has tried to answer this question how the motifs from Chinese traditional art can appear as a pre-text for Metropolitan Museum’s animal carpet. To this end, Genette’s theory of intertextuality has been adopted to investigate the effects of Chinese motifs as a pre-text on the animal carpet in the Metropolitan Museum. This article is a library-based study which has deployed a descriptive-historical method while using Genette’s theory of intertextuality. The findings of this study has illustrated that Chinese motifs, as a traditional pre-text, has been adopted explicitly and implicitly in the carpet through elements such as entanglement in plants and animals, Chinese Tai and clouds, the image of dragon and its meanings, Lion-dog or the Budhist funding, as well as pheasants.

Now, space is like a productive commodity that often enters into the exchange process. With bonds being broken between space and time, space has become abstract and imperfect. The study of space from Lefebvre's point of view, in relation to time and place, has added a new dimension to such studies. This research seeks to study the architecture and urban planning of Kashan throughout history by using the conceptual structure of Lefebvrian Trialectics. This research is a library-based study and has collected its data through a descriptive-interpretive method. Content analysis and categorization of findings were used to complete the findings. 72 historical documents were selected and studied according to different criteria. The findings have showed that the historical architecture and urban planning of Kashan has been formed by indigenous ideas and in harmony with the city’s nature and culture. The order of mass and space, the orientation of buildings and the city, the construction of passages, and the circular geometry of the city have been the characteristics of the perceived space in Kashan throughout the history. In the conceived space, historical organizations of political power were first created to divide and manage water resources. Later, due to the important role of Kashan in regard to water resources, this city became more powerful during the growth process compared with the biological complexes around the city. Economic-political organizations were also formed in order to reduce the volume of agricultural activities and to create industrial-commercial hubs, which before the Pahlavi era, had been placed in the main direction of Bazar. In the field of lived space of Kashan, the research findings have showed that cultural-religious rituals have played a significant role in the living space of the people. The art of the people in Kashan has been very much based on nature, and even the influence of nature can be seen in Kashan’s popular literature.

The cultural life of Iranian society has been linked to various kinds of celebrations and festivals which have formed Iranian identity throughout the history. Social customs and traditions are intangible assets of cultural heritage, along which carry logical reasons and deep meanings. The ritual of Samanu cooking is one of these intangible cultural legacies, which also has a particular place in Iranian culture. Samanu is one of the famous foods made of germinated wheat and water. Samanu tastes sweet, and its color is dark brown. The taste of it is quite natural. According to Iranian beliefs, Samanu is the symbol of blessing, fertility, and strength; thus, it is one of the main items included in Nowruz Haft-Sin as well as in religious offerings. The cooking ritual of Samanu is held variously in different parts of Iran. Preparing and cooking Samanu is a long and hard process and done in different ways. The present article has explained the way this ritual is held in Kashan through a descriptive-analytical method. By examining the process and traditions of this ritual, the social and religious functions of Samanu have also been discussed. The results of this study have shown that Samanu cooking is an old tradition among the people of Kashan and has had a strong effect on their beliefs so much so that they have placed Samanu as a symbol of blessing in Nowruz Haft-Sin and in their religious offerings to Fatima, The daughter of Prophet Mohammad.

The aim of this research is the identification of effective factors on the vandalistic tendency in the rural Areas of Abouzeidabad. This is a practical research and is based on a field study. The sampling size, estimated with Cochran formulate, was 300 persons. The tool, deployed to collect the research data, was a questionnaire designed by researchers. It was designed based on 6 criteria and included 46 questions based on the research hypotheses and aims. The validity and reliability of the tool was approved by experts’ opinions and Alpha Cronbach test with the value of 0.68 respectively. The data collected from the questionnaire were analyzed using SPSS software and pair sample t test, Eta, pearson correlation coefficient and regression. The findings showed that gender, age, a sense of belonging to the homeland, and flexibility are effective on the vandalistic tendency. However, there is not a significant relationship between the levels of education, unreliability, free time, and the vendalistic tendency.