An Analysis of the Architecture and Decorations of the Tomb of Pir-E- Hajat in Tabas City
Document Type : Original Article
Author
Ph.D Alumnus in Islamic Archaeology, University of Mazandaran
10.22080/jiar.2021.3222
Abstract
Introduction
Based on the published architectural and archaeological evidence, it can be said that tomb buildings in Iran are built more than other Islamic countries; because the Iranians highly respected their saints and noblemen and sanctified them, and tombs were built in order to immortalize the names of these noblemen and virtuous people. At the beginning of Islam, although it was not permissible to build a tomb from the Islamic point of view, many non-religious tomb buildings were built, including the tomb of Harun Rashid in Sanabad, which was built by Ma'mun and only after the construction of the martyrdom of Imam Reza. By the order of Ma'mun, they buried that Imam in the same four domed walls as Haron Rashid in the area above his head. other non-religious tombs of the early Islamic centuries include the tomb of Amir Esmail Samani in Bukhara around 300 A.H, the tomb of Arab Ata in the team of 336 and the tomb of Gonbad-e Qabus tower which points to the year 397 A.H. During the rule of the Alavids and Dylamids (4th century) who were Shi`ite rulers, many religious and non-religious tombs of saints, noblemen and political figures from these periods have been left in the northern and central regions of Iran. During the Seljuq period, the construction of tombs and mausoleums entered a new phase, while the Seljuq were Sunni and showed a strong prejudice against their religion. Nevertheless, the construction of tombs during this period has seen unprecedented growth for Sunni sheikhs, noblemen and rulers. During the reign of the ilkhanid, who initially converted to the Sunni religion, the number of tombs and mausoleums increased. During the later periods i.e. during the time of the Sunni Timurids and the Shiite Safavids, and then Afsharid, Zand and Qajar dynasties, and even to this day, we see the construction of domes and courts related to religious leaders, saints, Ahl al-Bayt (the descendants of Shia Imams) and private tombs. The special devotion and recourse of the people of this region, especially the Shi`ites, to the Ahl al-Bayt has been the most important reason for the construction and preservation of religious tombs during the Islamic period; In a way that few areas can be found without these buildings. The location of religious tombs has made these buildings very special and important in the social and religious life of the Iranians, especially in the traditional context of cities and villages. Numerous factors have played a role in the formation and development of these tombs, for instance the significant role of religion. Introducing the tomb buildings shows the architectural and decorative features of each period and it is a step towards recognizing these buildings in different regions of Iran. In this research, the architecture and the identity of individual buried in the tomb of Pir-e-Hajat located in the Pir-E-Hajat village in Tabas city of South Khorasan province will be introduced, also along with the introduction of the architecture style of the tomb, the designs, decorations and inscriptions of the building will be studied.
Materials and Methods
In this study, the research method is descriptive-analytical and the findings are collected by field research and documentary studies.
Results
There is no mutual theory on the identity of the character buried in the tomb of Pir-E-Hajat, but what is certain is that he was a high-ranking Muslim and a sincere follower of the Imams who had the power to build a great court by the support of his friends and followers. Medieval Islamic sources mention a person named Sheikh Abu Nasr Iraweh and mention the date of death of this person, around the 6th century A.H. while the character of Ahmad Ibn Eshaq died in the third century A.H (between 260 to 263). A noteworthy point in medieval sources is that in the village of Pir-E-Hajat, in addition to the tomb, they refer to a monastery, and probably a person buried in the tomb of the leader of a religious sect in this area who build a tomb after his burial. Today, there is no evidence of a monastery in the village, and it has probably been destroyed over time.
The tomb of Pir-E-Hajat is built in the northeast-southwest direction with dimensions of 17 × 17 meters (area 289 square meters) with a square plan (internal plan in the shape of a cross). The entrance of the building is in the form of a high porch with a height of 12 meters with a truncated arch which is located on the eastern side of the building. Prior to the restoration, this porch was lower than the level of the courtyard. Inside the porch, there is an L-shaped staircase that leads to the roof. After the entrance porch, we enter the main building, which is located in the center of the metal tomb. The main building of the shrine consists a quadrangular space on each side which is ten meters and in the form of a cross. In each side, there is a large porch with a truncated arch. They form the intersection of an octagon. In the four main directions of the dome, four windows with truncated arches have been installed for light and illumination, and the weight of the dome has been skillfully transferred to the rafters and walls through the truncated arches. The dome is stepped because of the height of 17 meters from the outside, which means that the thickness of the dome cover has been gradually reduced as the work progresses. The exterior of the dome has been plastered and painted blue during the contemporary period.
The time of construction of the tomb, based on the pieces of turquoise tiles that are installed above the altar, shows the date of 601 A.H. which is the time of completion of the tomb. Another tile with larger dimensions is located inside the altar. This tile has a monochromatic technique and dimensions of 38 × 68 cm and decorated with linear and floral motifs. Monochrome tile, as the name implies, only one color sits on the surface of the tile, such as turquoise or azure. In the tomb of Pir-E-Hajat, renovations have been done for many years and outbuildings have been added to it, in a way that today we witness many buildings built around this tomb during the contemporary period, to meet the needs of pilgrims. This tomb was originally built individually and facing the Qiblah, and had four entrances in the four main directions of the building, which were blocked due to outbuildings made around it during this period after the construction of the building. In terms of dome construction, this building is comparable to the domes of Seljuk period buildings, including the dome of Nezam-ol-Molk in Isfahan Grand Mosque, Ardestan Grand Mosque, Jabaliyeh Dome, Tomb of the Twelve Imams of Yazd and in terms of plan is comparable to the tomb of Imamzadeh Aqil Yasukand , the dome of the Alawites of Hamedan, the tomb of Aznav Hamedan . Among the local buildings comparable to the tomb of Pir-e-hajat, Mazar Jokhah near the city of Tabas and the tomb of Khosrowabad (this tomb was destroyed in the earthquake of 1978). The materials used in the tomb were mainly brick, stone and plaster. In Pir-E- Hajat tomb, bricks were used to build the walls and cover the dome, and stone was used to build the walls of the tomb. Gypsum, which has been used to cover the interior and in the case of arches and domes.
Conclusion
Although the tomb of Pir-E-Hajat, according to its inscription, belongs to the Khwarezmshahid period, nevertheless, the buildings built in this period are a continuation of the architectural style of the Seljuq period, and in the architecture of the Islamic period, this period is known as the same style of the Seljuq period. The mausoleum built in the Seljuq period is in the form of a tomb tower, and a limited tomb with a square plan has been built, which is in this tomb with a square plan with a dome. The architecture of tomb, while simple, has the grandeur of the Seljuq period and is comparable to the buildings of this period. The decorations used in the building are small. However, these small decorations have a unique feature that can be seen less in the tomb buildings of the Seljuq period in this region, although before the 1978 Tabas earthquake, many buildings related to the Seljuq period There was a special mosque in the city of Tabas, including the Grand Mosque and the school, which were completely destroyed in this year's earthquake. The location of this tomb in a communication route has caused attention to this building over time, and especially in the Safavid period, with the officialization of the Shiite religion, this tomb has vows and endowments. The road that leads from Isfahan and Yazd to Tabas, is connected in a place called Robat Gour, from which a sub-branch leads to the village of Halwan and Pirhajat, which continues to the cities. Other Khorasan, including Bardaskan, Kashmar and Neyshabour. Evidence of this route, which is known among the locals as the Silk Road near Halwan and an area called Segaro near the province and Pirhajat, as well as the old village of Kheirabad and Halwan, which is mentioned in historical sources along this route. It is known that today it is almost buried due to sand winds. Regarding the character buried in the building As mentioned above, the locals believe that the character buried in the building Sheikh Ahmad Ibn Eshaq is one of the successors of Imam Hassan Askari who also lived in the time of Imam Hadi and Imam Javad Lived that by the order of Imam Hassan Askari to collect religious funds to the people of Khorasan and also the pilgrimage of Imam Reza from Samarra to Mashhad And he is buried in the middle of the road and in this place. By examining the historical texts, it was determined that the person buried in the building was not Ahmad Ibn Eshaq, but the similarity of names has caused them to mistakenly consider the person buried in the building as Ahmad Ibn Eshaq. There is no doubt that the character buried in the building was a dignified person; Because historical texts also refer to it and the same texts consider the construction of the building in the late fifth and early sixth century, which is a big difference with the life of Ahmad Ibn Eshaq, the lawyer of Imam Hassan Askari.
Funding: There is no funding support.
Authors' Contribution: All stages of writing, analyzing and interpreting the article have been done by the author.
Conflict of interest: The author stated that there is no conflict of interest.
References
1- Abeddoost, Hossein, Kazempour, Ziba (2009). "Various forms of the tree of life on Persian carpets." Goljam Quarterly. No. 12, pp. 123-139.
2- Ali Ibn Abi Taleb (1992). Nahjolbalaqe. Collector Mohammad bin Hossein Sharif al-Radi. Editor Azizullah Atardi Quchani. Tehran: Nahj al-Balagheh Foundation Publications.
3- Amini, Mahmoud (2007). Historical geography of Tabas city. First Edition. Yazd: Niko Ravesh Publications.
4- Amini, Mohammad Reza (2007). Carpets and symbols. Book of the Month and Art. Nos. 93 and 94, pp. 104 to 117.
5- Ardalan, Nader and Bakhtiar, Laleh (2013). Sense of Unity - The Role of Tradition in Iranian Architecture. Translated by Vandad Jalili. second edition. Tehran: Alam Memar Publications.
6- Badanj, Masoumeh (2010). The word Halwan - Encyclopedia of the Islamic World - Volume 13. First Edition. Tehran: Publications of the Great Islamic Encyclopedia Foundation.
7- Behrokh, Samira (2011). A study of the decorations of Seljuk and Ilkhanid tombs in Hamadan province. Master Thesis in Islamic Art. Trabiat Modares University. Unpublished.
8- Burckhardt, Titus (2009). Art of Islam, Language and Meaning. Indiana- Bloomington: Publishers World Wisdom.
9- Carboni. Stefano & Masuya. Tomoko (1993). Persian Tiles. New York: Published The Metropolitan Museum Of Art.
10- Daneshdoost, Yaghoub (1998). Tabas was a city - the historical monuments of Tabas. First Edition. Tehran: Soroush Publications.
11- Daneshdoost, Yaqub (1988). Registration report of Pirhajat tomb. Birjand: Archive of the General Directorate of Cultural Heritage, Handicrafts and Tourism of South Khorasan.
12- Ghanbari, Sabah, Khosravi Zadeh, Sabah (2011). Historical geography of Helwan. Journal of Research in History. Volume 1. Number 1. pp. 18-1.
13- Ghoravi, Mehdi (1998). Tomb in the range of Iranian culture. First Edition. Tehran: Publications of the Association of Cultural Works and Honors.
14- Haji Ghasemi, Kambiz (2011). Shrines and Tombs - Part 3. First Edition. Tehran: Shahid Beheshti University Press.
15- Hamwi, Yaqut bin Abdullah (2002). Mojam olboldan - Volume 1. Translation on a isolated point. First Edition. Tehran: Publications of the Cultural Heritage Organization (Research Institute).
16- Hatem, Gholam Ali (2001), Islamic architecture of Iran in the Seljuk period. First Edition. Tehran: University Jihad.
17- Hattstein, Markus And Delius, Peter 2004. Islam: Art and Architecture, Ullmann.
18- Hillenbrand, Robert (2009). Islamic Art and Architecture. Translated by Ardeshir Eshraqi. second edition. Tehran, Rozaneh Publications.
19- Hillenbrand. Rober (1999). Islamic Art And Architecture. London: Thames and Hudson.
20- Hutstein, Marcus, Delis, Peter (2011). Islam: Art and Architecture. Translators Nasrin Tabatiaei and others. First Edition. Tehran: Peykan Publications.
21- Ibn Babwiyyah, Mohamad ibn Ali (2004). Kamaluddin and all the blessings (Islamic) - Volume 2. Translated by Mansour Pahlavan. Edited by Ali Akbar Ghaffari. second edition. Qom: Dar al-Hadith Publications.
22- Khademian Arani, Mehdi (2013). Lost heart. First Edition. Tehran: Atrat Atrat Publications.
23- Khafafi, Shahabuddin Abdullah (1992). Historical geography of Khorasan in the history of Hafez Ebro (quarter of Khorasan Herat). Corrected by Gholamreza Varhram. Tehran: Information Publications.
24- Khoury. Nuha N. N (1992). ":The Mihrab Image: Commemorative Themes In Medieval Islamic Architecture". Muqarnas. Num 9. pp 11-28.
25- Kiani, Mohammad Yousef (2008). History of Iranian architecture in the Islamic period. Ninth edition. Tehran: Samat Publications.
26- Mahmoodi Nasab, Ali Asqar (2018). Archaeological study report of Deyhuk district and Pirhajat village of Tabas city. Birjand: Archive of the General Directorate of Cultural Heritage, Handicrafts and Tourism of South Khorasan Province. Unpublished.
27- Makinejad, Mehdi (2011). History of Art in the Islamic Period - Architectural Decorations. second edition. Tehran: Samat Publications.
28- Mohammadi, Maryam; Neyestani, Javad; Hojabari Nobari, Alireza (2013). "Study and study of the building of Imamzadeh Aqil (Yasukand Bijar)." Journal of Archaeological Studies. Volume 4. Number 1. pp. 237-221.
29- Naderi, Boqrat (1978). "History of Tabas and a brief look at its ancient monuments." Journal of Art and People. No. 188. pp. 58-65.
30- Okhovat, Hanieh, Taqvayi, Ali Akbar (2009). "The tree is an example and a symbol of the evolution of the concept and use of the tree in the Holy Quran." Book of the Month and Art. No. 133. pp. 74-79.
31- Panahi. Ahmad (2012). "Application of geometry in brick decoration of Islamic architecture of Iran In Seljuk period". Journal of American Science; 8 (6). pp 814-821.
32- Pope, Arthur Opham (2009). A Look at Iranian Art from Prehistory to the Present - Volume 3. Under the supervision of Pope and Ackerman. Edited by Sirus Parham. Tehran: Scientific and Cultural Publications.
33- Qaraati, Mohsen (2011). Tafsir Noor - Volume 7. Fourth Edition. Tehran: Cultural Center Publications Lessons from the Quran.
34- Qazvini, Mohammad Kazem (2014). Life of Imam Hassan Askari from birth to martyrdom. First Edition. Tehran: Yas Behesht Publications.
35- Qazvini, Zakaria bin Mohammad (1995). Works of the country. Translator Jahangir Mirza. First Edition. Tehran: Amir Kabir Publications.
36- Shateri, Mofid (2015). The heirs of Atrat - the holy shrines of South Khorasan. First Edition. Printing and publishing company affiliated with the Endowment and Charity Organization.
37- Tabas Encyclopedia (2012/07/05). Tomb of Sheikh Ahmad Ibn Eshaq (Pirhajat). Available on the site: http://www.tabasenc.ir
38- Tehrani Najafi, Hadi Ibn Mohammad Amin (2015). The gift of pilgrims. Edited by Seyed Mohammad Mousavi Nejad. First Edition. Tehran: Moshar Publications.
39- Unknown author (2002). Hudood Al-Alam from the East to the West. Edited by Yousef Al-Hadi, first edition. Cairo: Dar Al-Thaqafiya Publishing House.
40- Vakilzadeh, Davood (2016). Ancient civilization of South Khorasan. First Edition. Birjand: Future Specialists Publications.
Based on the published architectural and archaeological evidence, it can be said that tomb buildings in Iran are built more than other Islamic countries; because the Iranians highly respected their saints and noblemen and sanctified them, and tombs were built in order to immortalize the names of these noblemen and virtuous people. At the beginning of Islam, although it was not permissible to build a tomb from the Islamic point of view, many non-religious tomb buildings were built, including the tomb of Harun Rashid in Sanabad, which was built by Ma'mun and only after the construction of the martyrdom of Imam Reza. By the order of Ma'mun, they buried that Imam in the same four domed walls as Haron Rashid in the area above his head. other non-religious tombs of the early Islamic centuries include the tomb of Amir Esmail Samani in Bukhara around 300 A.H, the tomb of Arab Ata in the team of 336 and the tomb of Gonbad-e Qabus tower which points to the year 397 A.H. During the rule of the Alavids and Dylamids (4th century) who were Shi`ite rulers, many religious and non-religious tombs of saints, noblemen and political figures from these periods have been left in the northern and central regions of Iran. During the Seljuq period, the construction of tombs and mausoleums entered a new phase, while the Seljuq were Sunni and showed a strong prejudice against their religion. Nevertheless, the construction of tombs during this period has seen unprecedented growth for Sunni sheikhs, noblemen and rulers. During the reign of the ilkhanid, who initially converted to the Sunni religion, the number of tombs and mausoleums increased. During the later periods i.e. during the time of the Sunni Timurids and the Shiite Safavids, and then Afsharid, Zand and Qajar dynasties, and even to this day, we see the construction of domes and courts related to religious leaders, saints, Ahl al-Bayt (the descendants of Shia Imams) and private tombs. The special devotion and recourse of the people of this region, especially the Shi`ites, to the Ahl al-Bayt has been the most important reason for the construction and preservation of religious tombs during the Islamic period; In a way that few areas can be found without these buildings. The location of religious tombs has made these buildings very special and important in the social and religious life of the Iranians, especially in the traditional context of cities and villages. Numerous factors have played a role in the formation and development of these tombs, for instance the significant role of religion. Introducing the tomb buildings shows the architectural and decorative features of each period and it is a step towards recognizing these buildings in different regions of Iran. In this research, the architecture and the identity of individual buried in the tomb of Pir-e-Hajat located in the Pir-E-Hajat village in Tabas city of South Khorasan province will be introduced, also along with the introduction of the architecture style of the tomb, the designs, decorations and inscriptions of the building will be studied.
Materials and Methods
In this study, the research method is descriptive-analytical and the findings are collected by field research and documentary studies.
Results
There is no mutual theory on the identity of the character buried in the tomb of Pir-E-Hajat, but what is certain is that he was a high-ranking Muslim and a sincere follower of the Imams who had the power to build a great court by the support of his friends and followers. Medieval Islamic sources mention a person named Sheikh Abu Nasr Iraweh and mention the date of death of this person, around the 6th century A.H. while the character of Ahmad Ibn Eshaq died in the third century A.H (between 260 to 263). A noteworthy point in medieval sources is that in the village of Pir-E-Hajat, in addition to the tomb, they refer to a monastery, and probably a person buried in the tomb of the leader of a religious sect in this area who build a tomb after his burial. Today, there is no evidence of a monastery in the village, and it has probably been destroyed over time.
The tomb of Pir-E-Hajat is built in the northeast-southwest direction with dimensions of 17 × 17 meters (area 289 square meters) with a square plan (internal plan in the shape of a cross). The entrance of the building is in the form of a high porch with a height of 12 meters with a truncated arch which is located on the eastern side of the building. Prior to the restoration, this porch was lower than the level of the courtyard. Inside the porch, there is an L-shaped staircase that leads to the roof. After the entrance porch, we enter the main building, which is located in the center of the metal tomb. The main building of the shrine consists a quadrangular space on each side which is ten meters and in the form of a cross. In each side, there is a large porch with a truncated arch. They form the intersection of an octagon. In the four main directions of the dome, four windows with truncated arches have been installed for light and illumination, and the weight of the dome has been skillfully transferred to the rafters and walls through the truncated arches. The dome is stepped because of the height of 17 meters from the outside, which means that the thickness of the dome cover has been gradually reduced as the work progresses. The exterior of the dome has been plastered and painted blue during the contemporary period.
The time of construction of the tomb, based on the pieces of turquoise tiles that are installed above the altar, shows the date of 601 A.H. which is the time of completion of the tomb. Another tile with larger dimensions is located inside the altar. This tile has a monochromatic technique and dimensions of 38 × 68 cm and decorated with linear and floral motifs. Monochrome tile, as the name implies, only one color sits on the surface of the tile, such as turquoise or azure. In the tomb of Pir-E-Hajat, renovations have been done for many years and outbuildings have been added to it, in a way that today we witness many buildings built around this tomb during the contemporary period, to meet the needs of pilgrims. This tomb was originally built individually and facing the Qiblah, and had four entrances in the four main directions of the building, which were blocked due to outbuildings made around it during this period after the construction of the building. In terms of dome construction, this building is comparable to the domes of Seljuk period buildings, including the dome of Nezam-ol-Molk in Isfahan Grand Mosque, Ardestan Grand Mosque, Jabaliyeh Dome, Tomb of the Twelve Imams of Yazd and in terms of plan is comparable to the tomb of Imamzadeh Aqil Yasukand , the dome of the Alawites of Hamedan, the tomb of Aznav Hamedan . Among the local buildings comparable to the tomb of Pir-e-hajat, Mazar Jokhah near the city of Tabas and the tomb of Khosrowabad (this tomb was destroyed in the earthquake of 1978). The materials used in the tomb were mainly brick, stone and plaster. In Pir-E- Hajat tomb, bricks were used to build the walls and cover the dome, and stone was used to build the walls of the tomb. Gypsum, which has been used to cover the interior and in the case of arches and domes.
Conclusion
Although the tomb of Pir-E-Hajat, according to its inscription, belongs to the Khwarezmshahid period, nevertheless, the buildings built in this period are a continuation of the architectural style of the Seljuq period, and in the architecture of the Islamic period, this period is known as the same style of the Seljuq period. The mausoleum built in the Seljuq period is in the form of a tomb tower, and a limited tomb with a square plan has been built, which is in this tomb with a square plan with a dome. The architecture of tomb, while simple, has the grandeur of the Seljuq period and is comparable to the buildings of this period. The decorations used in the building are small. However, these small decorations have a unique feature that can be seen less in the tomb buildings of the Seljuq period in this region, although before the 1978 Tabas earthquake, many buildings related to the Seljuq period There was a special mosque in the city of Tabas, including the Grand Mosque and the school, which were completely destroyed in this year's earthquake. The location of this tomb in a communication route has caused attention to this building over time, and especially in the Safavid period, with the officialization of the Shiite religion, this tomb has vows and endowments. The road that leads from Isfahan and Yazd to Tabas, is connected in a place called Robat Gour, from which a sub-branch leads to the village of Halwan and Pirhajat, which continues to the cities. Other Khorasan, including Bardaskan, Kashmar and Neyshabour. Evidence of this route, which is known among the locals as the Silk Road near Halwan and an area called Segaro near the province and Pirhajat, as well as the old village of Kheirabad and Halwan, which is mentioned in historical sources along this route. It is known that today it is almost buried due to sand winds. Regarding the character buried in the building As mentioned above, the locals believe that the character buried in the building Sheikh Ahmad Ibn Eshaq is one of the successors of Imam Hassan Askari who also lived in the time of Imam Hadi and Imam Javad Lived that by the order of Imam Hassan Askari to collect religious funds to the people of Khorasan and also the pilgrimage of Imam Reza from Samarra to Mashhad And he is buried in the middle of the road and in this place. By examining the historical texts, it was determined that the person buried in the building was not Ahmad Ibn Eshaq, but the similarity of names has caused them to mistakenly consider the person buried in the building as Ahmad Ibn Eshaq. There is no doubt that the character buried in the building was a dignified person; Because historical texts also refer to it and the same texts consider the construction of the building in the late fifth and early sixth century, which is a big difference with the life of Ahmad Ibn Eshaq, the lawyer of Imam Hassan Askari.
Funding: There is no funding support.
Authors' Contribution: All stages of writing, analyzing and interpreting the article have been done by the author.
Conflict of interest: The author stated that there is no conflict of interest.
References
1- Abeddoost, Hossein, Kazempour, Ziba (2009). "Various forms of the tree of life on Persian carpets." Goljam Quarterly. No. 12, pp. 123-139.
2- Ali Ibn Abi Taleb (1992). Nahjolbalaqe. Collector Mohammad bin Hossein Sharif al-Radi. Editor Azizullah Atardi Quchani. Tehran: Nahj al-Balagheh Foundation Publications.
3- Amini, Mahmoud (2007). Historical geography of Tabas city. First Edition. Yazd: Niko Ravesh Publications.
4- Amini, Mohammad Reza (2007). Carpets and symbols. Book of the Month and Art. Nos. 93 and 94, pp. 104 to 117.
5- Ardalan, Nader and Bakhtiar, Laleh (2013). Sense of Unity - The Role of Tradition in Iranian Architecture. Translated by Vandad Jalili. second edition. Tehran: Alam Memar Publications.
6- Badanj, Masoumeh (2010). The word Halwan - Encyclopedia of the Islamic World - Volume 13. First Edition. Tehran: Publications of the Great Islamic Encyclopedia Foundation.
7- Behrokh, Samira (2011). A study of the decorations of Seljuk and Ilkhanid tombs in Hamadan province. Master Thesis in Islamic Art. Trabiat Modares University. Unpublished.
8- Burckhardt, Titus (2009). Art of Islam, Language and Meaning. Indiana- Bloomington: Publishers World Wisdom.
9- Carboni. Stefano & Masuya. Tomoko (1993). Persian Tiles. New York: Published The Metropolitan Museum Of Art.
10- Daneshdoost, Yaghoub (1998). Tabas was a city - the historical monuments of Tabas. First Edition. Tehran: Soroush Publications.
11- Daneshdoost, Yaqub (1988). Registration report of Pirhajat tomb. Birjand: Archive of the General Directorate of Cultural Heritage, Handicrafts and Tourism of South Khorasan.
12- Ghanbari, Sabah, Khosravi Zadeh, Sabah (2011). Historical geography of Helwan. Journal of Research in History. Volume 1. Number 1. pp. 18-1.
13- Ghoravi, Mehdi (1998). Tomb in the range of Iranian culture. First Edition. Tehran: Publications of the Association of Cultural Works and Honors.
14- Haji Ghasemi, Kambiz (2011). Shrines and Tombs - Part 3. First Edition. Tehran: Shahid Beheshti University Press.
15- Hamwi, Yaqut bin Abdullah (2002). Mojam olboldan - Volume 1. Translation on a isolated point. First Edition. Tehran: Publications of the Cultural Heritage Organization (Research Institute).
16- Hatem, Gholam Ali (2001), Islamic architecture of Iran in the Seljuk period. First Edition. Tehran: University Jihad.
17- Hattstein, Markus And Delius, Peter 2004. Islam: Art and Architecture, Ullmann.
18- Hillenbrand, Robert (2009). Islamic Art and Architecture. Translated by Ardeshir Eshraqi. second edition. Tehran, Rozaneh Publications.
19- Hillenbrand. Rober (1999). Islamic Art And Architecture. London: Thames and Hudson.
20- Hutstein, Marcus, Delis, Peter (2011). Islam: Art and Architecture. Translators Nasrin Tabatiaei and others. First Edition. Tehran: Peykan Publications.
21- Ibn Babwiyyah, Mohamad ibn Ali (2004). Kamaluddin and all the blessings (Islamic) - Volume 2. Translated by Mansour Pahlavan. Edited by Ali Akbar Ghaffari. second edition. Qom: Dar al-Hadith Publications.
22- Khademian Arani, Mehdi (2013). Lost heart. First Edition. Tehran: Atrat Atrat Publications.
23- Khafafi, Shahabuddin Abdullah (1992). Historical geography of Khorasan in the history of Hafez Ebro (quarter of Khorasan Herat). Corrected by Gholamreza Varhram. Tehran: Information Publications.
24- Khoury. Nuha N. N (1992). ":The Mihrab Image: Commemorative Themes In Medieval Islamic Architecture". Muqarnas. Num 9. pp 11-28.
25- Kiani, Mohammad Yousef (2008). History of Iranian architecture in the Islamic period. Ninth edition. Tehran: Samat Publications.
26- Mahmoodi Nasab, Ali Asqar (2018). Archaeological study report of Deyhuk district and Pirhajat village of Tabas city. Birjand: Archive of the General Directorate of Cultural Heritage, Handicrafts and Tourism of South Khorasan Province. Unpublished.
27- Makinejad, Mehdi (2011). History of Art in the Islamic Period - Architectural Decorations. second edition. Tehran: Samat Publications.
28- Mohammadi, Maryam; Neyestani, Javad; Hojabari Nobari, Alireza (2013). "Study and study of the building of Imamzadeh Aqil (Yasukand Bijar)." Journal of Archaeological Studies. Volume 4. Number 1. pp. 237-221.
29- Naderi, Boqrat (1978). "History of Tabas and a brief look at its ancient monuments." Journal of Art and People. No. 188. pp. 58-65.
30- Okhovat, Hanieh, Taqvayi, Ali Akbar (2009). "The tree is an example and a symbol of the evolution of the concept and use of the tree in the Holy Quran." Book of the Month and Art. No. 133. pp. 74-79.
31- Panahi. Ahmad (2012). "Application of geometry in brick decoration of Islamic architecture of Iran In Seljuk period". Journal of American Science; 8 (6). pp 814-821.
32- Pope, Arthur Opham (2009). A Look at Iranian Art from Prehistory to the Present - Volume 3. Under the supervision of Pope and Ackerman. Edited by Sirus Parham. Tehran: Scientific and Cultural Publications.
33- Qaraati, Mohsen (2011). Tafsir Noor - Volume 7. Fourth Edition. Tehran: Cultural Center Publications Lessons from the Quran.
34- Qazvini, Mohammad Kazem (2014). Life of Imam Hassan Askari from birth to martyrdom. First Edition. Tehran: Yas Behesht Publications.
35- Qazvini, Zakaria bin Mohammad (1995). Works of the country. Translator Jahangir Mirza. First Edition. Tehran: Amir Kabir Publications.
36- Shateri, Mofid (2015). The heirs of Atrat - the holy shrines of South Khorasan. First Edition. Printing and publishing company affiliated with the Endowment and Charity Organization.
37- Tabas Encyclopedia (2012/07/05). Tomb of Sheikh Ahmad Ibn Eshaq (Pirhajat). Available on the site: http://www.tabasenc.ir
38- Tehrani Najafi, Hadi Ibn Mohammad Amin (2015). The gift of pilgrims. Edited by Seyed Mohammad Mousavi Nejad. First Edition. Tehran: Moshar Publications.
39- Unknown author (2002). Hudood Al-Alam from the East to the West. Edited by Yousef Al-Hadi, first edition. Cairo: Dar Al-Thaqafiya Publishing House.
40- Vakilzadeh, Davood (2016). Ancient civilization of South Khorasan. First Edition. Birjand: Future Specialists Publications.
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Volume 1, Issue 2
March 2021Pages 139-156
- Receive Date: 19 March 2021
- Accept Date: 19 March 2021