Javad Khodadoost

Hezar Masjed and Shahneshin mountain ranges can be considered amongst the easternmost heights of Iran in Khorasan Razavi Province, which stretch in the northwest-southeast direction and have created a natural corridor that leads to the Harirud River banks. This feature, along with favorable living conditions, has attracted human communities and habitats for a long time. The historical site of -Sarab Tepe- is one of these settlements, which is located 30 km west of Saleh Abad County and at the northeast of a village of the same name. Abundant and diverse cultural materials on the surface of the site and archaeological reports show the importance of this site in terms of archaeological studies. Therefore, archaeological research was carried out to understand the eras of settlement and its cultural interactions. The research results show that this site was home to settlements in the prehistoric era (Early Bronze Age) and the Islamic era (9th to 11th century AD). Sarab Tepe's findings from the prehistoric era indicate the cultural interactions and connections of this site with other sites of the Early Bronze Age in the cultural area of northeastern Iran. The findings belonging to the Islamic era are also similar to the findings of Neyshabur. The results of this research show the extensive connections of this site with the most important cultural centers of its time.

Bakharz is one of the mos t important historical regions in Khorasan, which has been touched upon in different chronicles left from the Islamic period. Bakharz has always been of interest to the human communities due to its climatic, political and economic attractions, which is well reflected in the abundance of historical sites. Thus, an intensive archaeological survey was conducted in order to identify the historical relics and their cultural - social interconnections across the region, which led to the discovery of a variety of relics from different historical periods. For example, some adobe circular constructions some 15 meters in diameter are notable for their resemblance to the towers of silence in India and other parts of Iran. This article tries to precisely describe and date those structures in comparison to other types of tower of silence. One can conclude  that those structures bear a striking resemblance to other structures of that kind ever found in other parts of Iran in their shapes and positions. Also, their distance from the Sasanian - Islamic sites suggests that those structures date back to the beginning of the Islamic period.
Keywords: Khorasan, Bakharz, Archaeological Survey, Tower of Silence, sasanian - Islamic Period

Archaeological studies in the margins of the Central Desert and Lut Desert of Iran indicate important ways that have been created to connect cities and population centers, and the presence of architectural remains, especially caravanserais along these roads, shows its importance. These roads have been created for various economic, military, social, cultural and other purposes. Crossing desert roads, in addition to harsh environmental conditions and the distance of villages and cities from each other, posed a risk of bandits attacking caravans and passers-by. It had a defense, building other structures such as castles and military towers along important roads. In the present article, with the aim of introducing and recognizing a part of Khorasan-Kerman road and discussing the security of this road, it has been done through the construction of defense structures - Mukshour Castle. In terms of the architectural use of castles, there is a lot of variety in it, and according to its use and location, it is different in terms of size and architectural spaces. Mukshour Castle, located in the Nayband Protected Area of South Khorasan, is one of the most important defense structures on the Khorasan-Kerman road. This fort was probably built in the Safavid to Qajar period to protect the caravans that were responsible for this important route that connected the cities of central and southern Iran to northern Khorasan. In this research, the research method is descriptive-analytical and collecting information in a field and library method, and using historical documents such as geographical books and travelogues, the data have been analyzed, The main question of this research is what is the role of Mukshour Castle in providing security in the region and the edge of Lut desert? And are other structures designed in connection with the castle around it? The results show that due to the security of important roads that pass through the central cities of Iran, especially the parts that cross the desert, defense and military structures have been constructed in the vicinity to ensure the safety and protection of the lives and property of the caravans. This Robati fort and storage basin has also been constructed to accommodate travelers and caravans along the Khorasan and Kerman roads. In fact, the architectural spaces of the study area have been built between the two houses of Cheshmeh Abgarm and Nayband caravanserais.

"Bākharz" is the name of one of the ancient and authentic Rastāq of Khorāsān that has always been mentioned in the historical texts of the Islamic era. This Rastāq, would have led from the north to Rastāq-e Jām, from the west to Rastāq-e Zāveh, to the south to Rastāq-e Zuzan, and from the east to the province of Poushang, and the center of this historic city is Mālin, which today reveals its massive ruins on the southern edge of the current city of Bākharz. According to the historical texts, Rastāq-e Bākharz has been of great importance due to the presence of Herāt - Nishapur as well as Merv-Herāt, as well as the favorable climate conditions and agricultural variety production, and has made progress in this period. This process was transformed in the late Islamic centuries following the invasions of Uzbeks, and with the separation of Herāt from Iran and the drawing of modern political boundaries, Bākharz also lost his crucial role in historical transformations, and became to a small, low-profile township on the fringes of the current border of Afghanistan and Iran. The present research seeks to present a comprehensive picture of the relations of this period in the Islamic period with the analysis of historical texts and archaeological findings, and to analyze its political, social and cultural status in the political-administrative geography of Khorāsān.

کاروانسرا از جمله یادگارهای پرارزش معماری ایران است که از روزگاران کهن به دلایل گوناگونی چون جریان¬های اقتصادی، نظامی، جغرافیایی و مذهبی بنیان گردیده و در ادوار مختلف به¬تدریج توسعه و گسترش یافته است. هر چند در مورد کاروانسراهای موجود در ایران تحقیقاتی انجام گرفته؛ اما با توجه به گستردگی این سرزمین هنوز کاروانسراهایی در گوشه و کنار کشور هستند که تا به حال کمتر به آن پرداخته شده است. کاروانسرای شهر سرایان، واقع در استان خراسان جنوبی از جمله همین نمونه¬هاست که در این نوشتار مورد بررسی و تحلیل قرار گرفته است. به¬همین دلیل، با رجوع به منابع تاریخی و داده¬های موجود تلاش شده تا به معرفی معماری، گونه¬شناسی و مقایسه اثر با سایر بناهای همسان پرداخته شود. برآیند مطالعات و پژوهش¬های صورت¬گرفته نشان می¬دهد که این کاروانسرا احتمالا در دوره صفویه و به سبک دو ایوانی ساخته شده است. و سوال اصلی تحقیق این است که آیا کاروانسرای سرایان با سایر کاروانسراهای هم عصر و بعد از آن از لحاظ پلان با هم هم قابل قیاس هستند؟ هر چند کاروانسرای سرایان در فلسفه ساخت همانند سایر بناهای ایران با توجه به اقلیم موجود ساخته شده است؛ اما پلان بنا با هیچ¬یک از کاروانسراهای ایران مشابهت دقیق نداشته و دارای پلانی منحصر بفرد است. در نگاه کلان نیز می¬توان به اهمیت شهر سرایان در شبکه راه¬های ارتباطی کشور در دوره صفویه اشاره نمود که سبب شکل¬گیری و ساخت این کاروانسرا گردیده است.

Malin historical site at the South Eastern part of Khorasan Razavi province was traditionally at the Centre of the current city of Bakharz, Which is Near the Afghanistan border and is located on a transit road between Nishapur and Herat. This site is geographically located at "48'19 ° 60 'north latitude and" 32'58 ° 34' east longitude and the Rees river flows on the west side of this site. This site is of particular importance in Archaeological studies and history of Khorasan, due to the existence of sheer volume of cultural artifacts, especially pottery samples and the continuity of human settlements; and accordingly has been subject to systematic archeological surveys. With a systematic archaeological surveys in the Malin site, about five hundred pieces of pottery samples were collected, which necessitated organization and analysis of all aspects of the cultural artifacts. Accordingly the mentioned samples were classified into four groups: simple unglazed pottery, painted without glaze, simple glazed and painted glazed pottery, and then they were divided into diverse kinds. For this matter, both documents and field data were used. Consequently, by comparing and matching pottery strands found in Malin, it was determined that settlement in this region gradually began in Parthian and Sassanid era.
This process was destroyed by armies of Islam invasion and has continued until the third century AH. The settlement in the Malin area was established with discoveries of numerous examples of non-glazed pottery and "Nishapur style" glazed potteries from the third century AH, which in the Islamic middle ages, reached its peak. During this period, numerous examples of dish and pottery fragments were collected and typologically examined, which the result of this activity was the identification of more than 20 major strands, with each consisting of a subset of multiple, diverse and high-quality sub-sections like molded decoration, additionally decoration, Lustre Painted, Turquoise- and- Black, blue and white ware and also Silhouettu pottery (shade projected) and Celadon. These types, which were produced in the period from 5 to 10 centuries AH, shows the association and consistency of Malin site pottery with other neighboring and distant regions and shows a major development during that time. In other words, the region-specific characteristics of pottery technology with mass production and outstanding types, was the most important regional feature in the Islamic Middle Ages, which shows strong links and close similarities to other nearby Centre’s of contemporary civilizations in Iran and other Islamic countries and some remote areas in China (in some blue-white specimens). This reveals the existence of an extensive and integrated network of cultural relations throughout the Muslim world, and was associated with ritual and ideological integration of Islamic lands, which is rooted in the monotheistic worldview of Islam.
Unfortunately, after this date, the settlement in Malin was not durable and gradually declined. In this regard, the dramatic reduction of the number of pottery types is the most important reason to support this theory. Blue and white porcelain and pottery are among the types in this period, which shows significant differences in the kind of inscriptions and design between the samples from Ilkhanid and Timurid eras. Finally, according to statistics, found according to the typology and identification of pottery in the area Malin, it should be noted that in this area the dominant pottery is without any glaze and are simple tan colored, Which has been widely produced in both historical and Islamic periods and were observed in various forms and shapes. Also among the potteries that are without glaze and decoration, potteries with carvings were found with a considerable frequency. In addition, in the group of glazed and simple pottery, the simple glazed pottery decorated with turquoise color, and also in the group of glazed pottery with paintings, the black pen type had considerable frequency. These samples, many of which are produced in the Islamic Middle Ages, were the main reason for development and prosperity in this region at that time.

In the Islamic world the phenomenon of building tombs inaugurated later than the other Islamic structures and this was as the result of Islam prophet’s demand and insistence on not building tomb or memorial buildings on any grave and his special order on settlement of all graves at the same level in ground (تسویه¬القبور). But this sunnah after two centuries was forgotten and tombs were built.
In the Islamic period of Iran first tombs were built since the fourth century (A.D) with the building of Amir Ismail Samani tomb in the cultural Khorasan; after that Khorasan has become the source of inspiration for design and construction of tombs in Iran. In this regard,and at the same time in Jam during the Seljuq period with the presence of Sheikh Ahhmad-e Jami, a new style of open-tomb architecture, built on stage (or platform) was in fashion and this tradition continued until the Safavid period. The idea of building such tombs was justified based on the Holy Quran and its instructions on celebration of divine rituals and the prophet’s advises concerning prohibition of building tomb for graves.
The building of such tombs in this region of Iran has been very common, and the most important of these tombs to mention are the tombs of Sheikh Ahhmad-e Jami, Shahabaddin Abdullah Bakharzi, Abubakr Zeinuddin Taibadi, Khaje Abdorrahman Jami and Khajeh Abdullah Ansai.
This article is about to study the sources and causes for this style of architectures based on the historical counterparts and archaeological evidences and analysis of architectural features of these tombs in the eastern parts of Khorasan. These tombs have a set of features based on Islamic sublime wisdom such as; the grave situated in the front of the abbey or the place of worship, a tree planted on the grave for its shade, a pool which collects and deposits water ahead of the grave and long grave stone on which two pillars stand at the both end of it and they have a root in the Islamic Transcendent Wisdom. Planting shady trees on the graves in addition to enhancing the beauty of the scene also creates a sense of blessedness because in Quran trees are considered as a heavenly element. Tree is symbol of living, growth, shade and benevolence and a mass of trees is reminiscent of gardens and heaven. In fact tree with its shade is considered as a heavenly gift because shade is symbol of aid and support, solace and even saintly which reflects Islamic belief principles.
The pool above the grave which collects and deposits water also indicates the tendencies of the tomb sponsors (builders) on relating this architecture to heaven and embellishing the place with water which is symbol of purity and servitude. Water had always been holy for Iranians, and for the primitive Arabs the rain fallen on graves had been sacred and they used to pray for that in order to give the place a heavenly status. On the other hand the productive and life-giving nature of water was believed to herald resurrection to the soul of the dead.
Application of high stones with designs like swastika at both ends of the graves also refers to the high place of the dead and the after world, and this tradition still exists among the Sunnis sects of the region.
Concerning the origin of this style it can be said that Sheikh Ahhmad-e Jami is the founder of this tradition, because all the dead buried here had been his disciples and followers. On the other hand, although Khajeh Abdullah Ansai died sooner than Sheikh Ahhmad-e Jami, but the first construction activities had been done on the grave of Khajeh Abdullah Ansai by Shahrokh Teymoori in the 9th century (A.D), while the structures of the grave of Sheikh Ahhmad-e Jami were built when he was alive in the 5th century or a short while after that. So it is clear that Sheikh Ahhmad-e Jami’s ideas had been influential on their construction and his thought had been the source of inspiration in the construction of tombs in the region and this tradition had been completely continued until the Safavid period. The grave of Abdurrahman Jami is considered as one of the last examples of this style; because by the emergence of the Safavid dynasty in Iran and their fight with the Sufi movements and the cadence of the Sunni sects, gradually this style  [tradition] disappears in the region and is replaced by a new style of tombs [graves] having dooms, like tombs of Khajeh Azizullah and Shahzade Ghasem e Anvar

The Malin site is one of the important archeological sites in the Khorasan Razavi’s province, which is located on the southern side of Bakhazar city with the geographical coordinates Latitude: 34° 58’ N, Longitude: 60° 19' E. The enormous extent of this site indicates the existence of a large city which belongs to the Islamic period of Iran’s history and historical texts have referred to repeatedly. In addition, the plentiful archeological remains of this city, indicates that it holds an important role in the archeological studies of Iran particularly in the Islamic period.
Accordingly, archeological analysis of  this site (based on the significant archeological remains), has been carried out in order to find out its chronology, the pinnacle of its stability and development, regional interactions, its most common pottery and also factors in its flourishing and collapse. By matching documentary and field study methods (historical approach), it was determined that although some text sources have referred to this site but none of them dates back to earlier third lunar century; therefore, the result and evidences’ of the study of the site indicates that the formation of the site dates back to the Parthian and the Sasanian period. Also the Malin archeological site reached its peak of prosperity and development in the middle centuries of the Islamic period. While the prosperity and development of the site was the result of the agricultural capabilities of the region and being located on the main routes, in the Safavid period the attacks by Uzbeks and Afghans supported the site on its wane till they seized the existence of this ancient Islamic city and it was replaced by “Sahr-e-no” which is located around the Malin site.

The plain valley of Jam is the one of fertile plains in Khorasan Razavi province that has long been considered due to the placement of communications Iran, Afghanistan and Turkmenistan. Moreover, a good position agriculture and desirable landscape militarily and economically is the other factors that led to the importance of this field. The City of Torbat-e-Jam is the largest human settlement in the valley that in Jamroud Littoral and is formed in the middle of this plain. This city dates back to the Bronze Age on the evidence available to it. In addition the city of Torbat-e-Jam, we can name more villages and settlements that shaped in this plain and often engaged in agriculture and animal husbandry.
In 2011 A.D, during a personal survey in this plain (by the authors), two hills famous to Anbazak was identified and study potteries collected from them. The study that was based on a survey of field and library studies, the twin hills of Anbazak for the first time accurately was described and detailed analysis. The samples of potteries as the only cultural findings of this hills have an important role in providing a chronology and the beginning and doing about this study. All specimens in the collection was classified in two groups of bowls and jars and have been typology compared.
These samples were compared with much of sites in the East and West of Iran. The Results of    pottery forms showed that in both hills there is forms relevant to the Achaemenid and Parthian eras and both hills have an important loss the same time horizon. It can be postulated that both the hills have been from a larger area that was buried under farmland. In the case of this hypothesis should also be noted that during the survey around these hills, any cultural material has not been found and it cannot be determined the field, and privacy until the operation be a definitive statement. On the other hand, due to the low hill lands may be assumed that both the hills surrounding the settlements were pastoralism, but in this case until the operation of archaeology excavation will not be done, cannot precisely the comment. In addition to this, signs of burns on the external parts of bases of potteries has been found, indicating the fact that the containers have been used for cooking and everyday use. The building also discovered most parts, with average quality and usually more gross than containers made from the body of the resistor is to prevent fractures. So by studying samples of pottery and also ash layers in the wall of western Hill can be said that the establishment of this hill is probably so ordinary activities.
Ceramic samples of two theories in connection with the proposed settlement in the hill stopped. Two hills had shaped in the Achaemenid era and by indicating to the pottery forms, has establishment until Parthian. Prove any of the assumptions related to exploring the scientific and methodical exploration hill without any comment on the matter only faced with the possibilities, but it should be noted that if approved any of the assumptions for the first time in the plains of the period and recognized in future studies on the important hills special. This time in the neighboring areas, including plain Dargaz, Nishapur, Merv, Turkmenistan, Afghanistan relatively well-known and widespread and systematic survey conducted in plain may be acceptable to the Conclusions on the situation in this Plain and consequently reached the status of archaeology in Khorasan during this period.

تقدس عناصر طبیعی، به¬ویژه درخت و آب، مؤلّفه¬ای مشترک در میان تمام ملل و مذاهب به¬شمار می¬رود. در فرهنگ ایران پیش از اسلام، ایزد آب یکی از مهم¬ترین ایزدبانوان زردشتی است و درخت نیز همواره تقدیس می¬شده است. این روند با ورود اسلام نه تنها از میان نرفت؛ بلکه از اهمیتی دوچندان برخوردار گردید. توصیفات قرآن درباره بهشت و همچنین تأکیدات پیامبر گرامی اسلام درباره این دو عنصر مقدس عاملی بود تا مسلمانان به طبیعت توجه بسیار زیادی داشته باشند. این مقوله در تمام مراتب هنر اسلامی نیز پدیدار شد. معماری به¬عنوان مهم¬ترین هنر اسلامی از طبیعت برای تداعی مفهوم بهشت استفاده بسیار زیادی نمود و معمار و هنرمند مسلمان همواره درصدد استفاده از عناصر طبیعی در معماری بوده است. از نمودهای این قضیه می¬توان به استفاده از درخت و آب در ساختار مقابر شرق خراسان اشاره نمود. در این مقابر، متوفی در فضایی روباز و در پناه تک درختی آرام گرفته است و این عنصر نقشی اساسی در جلب توجه مخاطبان بر عهده دارد. علاوه بر آن، استفاده از سنگابی کوچک در بالای سر متوفی نیز نمود دیگری است که نقش مهم استفاده عناصر طبیعی را در پیکره مقابر شرق خراسان نشان می¬دهد. در پژوهش پیش رو تلاش شده است تا با استفاده روش استنادی- تفسیری به بررسی مفهوم این دو عنصر در پیکره مقابر شرق خراسان پرداخته شود. بر این اساس با رجوع به منابع تاریخی، ادبی، عرفانی و فقهی تقریباً همزمان با سده های درگذشت متوفیان تلاش شده است تا معانی و مفاهیم این دو عنصر مورد بررسی قرار بگیرد. طبق یافته¬های پژوهش درخت در پیکره این مقابر مظهری است از زندگی، پویا، بخشندگی و سوددهی که با زندگی دنیوی صوفی در میان مردم و برکات وی برای آنها در ارتباط بوده و از سوی دیگرسازندگان  با یادآوری این نعمات  تلاش داشته¬اند تا حمت و مغفرت الهی را برای متوفی مسئلت نمایند. علاوه بر این آب نیز مظهر پاکی، طهارت و زندگی متوفی پربرکت متوفی در میان مردم می¬باشد.

The Malin site is one of the important archeological sites in the Khorasan Razavi’s province, which is located on the southern side of Bakhazar city with the geographical coordinates Latitude: 34° 58’ N, Longitude: 60° 19' E. The enormous extent of this site indicates the existence of a large city which belongs to the Islamic period of Iran’s history and historical texts have referred to repeatedly. In addition, the plentiful archeological remains of this city, indicates that it holds an important role in the archeological studies of Iran particularly in the Islamic period.
Accordingly, archeological analysis of  this site (based on the significant archeological remains), has been carried out in order to find out its chronology, the pinnacle of its stability and development, regional interactions, its most common pottery and also factors in its flourishing and collapse. By matching documentary and field study methods (historical approach), it was determined that although some text sources have referred to this site but none of them dates back to earlier third lunar century; therefore, the result and evidences’ of the study of the site indicates that the formation of the site dates back to the Parthian and the Sasanian period. Also the Malin archeological site reached its peak of prosperity and development in the middle centuries of the Islamic period. While the prosperity and development of the site was the result of the agricultural capabilities of the region and being located on the main routes, in the Safavid period the attacks by Uzbeks and Afghans supported the site on its wane till they seized the existence of this ancient Islamic city and it was replaced by “Sahr-e-no” which is located around the Malin site.