تحلیل ساختارو ویژگی‌های بصری کتیبه‌های کوفی امامزاده‌عبدالله شوشتر

امامزاده عبدالله دراستان خوزستان، شهرستان شوشتر قرار دارد. بنای اولیه امامزاده در قرنهای ابتدایی اسلام ایجاد شده است، که در دوره های بعد، مورد بازسازی و مرمت قرار گرفته است. بنای این امامزاده، امروزه، شامل مقبره امامزاده عبدالله، مقبره موید بن المسافر، مقبره بی بی گزیده می باشد. سردر ورودی مقبره امامزاده عبدالله و مویدبن المسافر شاملکتیبه هایی به خط کوفی ساده و برگدار می باشد. پرسش این است که، اجزای تشکیل دهنده خط کوفی استفاده شده در این بنا کدامند و ساختار اجزای آن از چه ویژگی ها و قابلیت های بصری برخوردار است؟ روش پژوهش توصیفی تحلیلی می باشد و جمع آوری اطلاعات به صورت کتابخانه ای و میدانی انجام شده است. بررسی ها نشان میدهد، کتیبه آجری سردر ورودیامامزاده عبدالله شامل نظام نوشتاری است. فضای نظام نوشتاری این کتیبه با فضای کشیدگی های عمودی حروف ارتفاع دار مانند (الف)ها برابر است. در نظام نوشتاری آن ساختار نظام مند دیگری است که شامل خطوط کرسی و خطوط راهنما می باشد. اتصالات حروف در کلمات و در نهایت، در یک جمله روی چهار خط کرسی ایجاد شد هاند که میتوان آنها را خطوط کرسی زمینه دانست. این خطوط کرسی متعدد باعث حرکت اتصالات تک حرفها و در نهایت، حرکت خطوط افقی اتصالات کلمات در کتیبه می شود. علاوه بر خطوط کرسی خطوط راهنمای حروف نیز در این کتیبه وجود دارد؛ که خط انتهای کشیدگی ها و خط انتهای حروف است که کل کتیبه از این خطوط خارج نمیشود. فضای خالی بین (الف)ها با حرف (لا) پر شدهاست که باعث ایجاد فضای مثبت و منفی در بین کشیدگی های حروف ارتفا عدار شده است و ضرب آهنگ فضاها را در کتیبه ایجاد کرده است.

The structure and visual characteristics of Kufic inscriptions Imamzadeh Abdullah Shoushtar

The growth of the Sufi group during the Timurid period led to the expansion of monasteries and their activities. At this time, the Timurid rulers respected Sufi sheikhs. From this time until the beginning of the Safavid rule, the monasteries were widely active and in all forms of people’s lives, more than ever, there is the domination of religion, mysticism and Sufism, and it was not possible to separate one of them the dominance of religion, mysticism and Sufism can be seen, and it was not possible to separate one of them. When Sufism was perfecting and expanding, Scholars of this group in order to achieve their goals, they built monasteries and modernized Shiite and Sufi monasteries and customs in different parts of the country. Azerbaijan, especially Tabriz, also became the base of Sufism and one of its proliferated sects, like the alphabet.  Undoubtedly, the study of religious buildings of this period will illuminate new angles of ideas and thoughts of sects. From this perspective, it seems that the Blue Mosque is one of the most important buildings in this regard. Therefore, by carefully analyzing the inscriptions of the building, we can understand the idea of artists in choosing their themes. The Blue Mosque was built during the Qaraqoyunlu Turkmen period, according to its endowment letter, on the orders and under the supervision of Jan Beighe Khatun (Jahanshah’s wife). In the current situation, the plan of the building includes a central dome, a porch and a domed bedchamber. From a technical point of view, it contains the most delicate works of mosaic tiles and has a variety of tile designs. In perspective of artistic decorations, this building has a special place in Iranian architecture, so that it is called Firoozeh Islam in Islamic sources. Variety in design, figure, and types of lines, inscriptional themes and religious concepts are the hallmarks of the building. Accordingly, the main question of this research is posed as follows: what effect did the religious movement of the Hurufieh sect have on the writings and themes of the inscriptions in this building? Paying attention to some building inscriptions and the reason for using their themes has been one of the main objectives of this research. In order to achieve the desired goals and answer the main question of the research, first the decorations of the building were visited and pictures of different types of writings were prepared and then the meanings of the writings were studied using library studies. The way of advancing the discussion is that first, the movement of Hurufieh and their ideas are introduced, and further their influence on some of the decorations of the building by examining the sources, such as the doctrinal principles of this sect and the works that were written at that time e.g. poetry collection of Fazlullah Naeemi and Nasimi and the adaptation to the inscriptions of the building is described. The present study has been compiled by historicalanalytical research method. Data and their analysis are qualitative and the method of collecting information is a combination of two methods: field, library and documentary. (Identify, study, classify information, and analyzing them on the subject under study). The inscriptions used in connection with the ideas of the Hurufieh sect in the Blue Mosque are as follows:  Cross letters, Ayat AlKursi and Taha, Surah AlHamad, Surah AlKahf, Surah AlJumu’ah, Surah AlKawthar, the word Huwa (he is), verses including. The most generous throne. Say God is enough. God suffices everything works in its own way, verse 18 of Surah AlOmran, the names of God, the prohibition of denial, the word God, the names of the prophets, the name of Muhammad (PBUH), Ali (PBUH). According to the aims and questions of the research, it has been determined that the influence of this group’s thoughts along with the spread of Sufism and mysticism in this period in selecting some of the contents of inscription writing for the building has been well prevented. Using Surahs (Hamad, Kawthar and Kahf completely), Quranic verses (Taha / 5, Esraa / 84, Raad, 43, AlEOmran / 18), Quranic words (Hi is, Say God is enough. God suffices), segment Verses , Surah Jumu’ah, AyatAlKursi and Taha and the names of God, Allah, Muhammad (PBUH) and Imam Ali (PBUH) and issues such as the importance of Friday prayers, the names of the prophets, shows the influence of this sect on the selection of some inscription themes in this building. According to the descriptions on the inscriptions and their content it should be said that the ideas of the Hurufieh sect have had a great impact on their main base, Tabriz, and the surrounding areas, as in some parts of the west of the country, the remnants of this idea as AhleHaqq (Ali Allahi) still exist.