چکیده:
با گرویدن ایلخانان مغول به دین اسلام و همراهی و صدارت بزرگان ایرانی، احداث مجموعههای مذهبی موردتوجه ویژه قرار گرفت و مجموعههای بزرگ و معتبری، بهویژه در شهرهایی چون: تبریز، مراغه، سلطانیه و همدان برپا داشتند؛ ازجمله مجموعههای شاخص و عظیم دورۀ ایلخانی خانقاه بوزَنجِرد است که از ساختههای «غازانخان» پادشاه ایلخانی، در دشت همدان بهشمار میآمده است. این مجموعۀ مهم با گذشت زمان ازمیان رفته و اطلاع دقیقی ازدلایل ساخت آن و نیز کمّیت و کیفیت ساختمانی آن در دست نیست. هدف اصلی این پژوهش شناسایی وضعیت این مجموعۀ مذهبی ازطریق مطالعۀ دادههای باستانشناختی حاصل از بررسیهای نوین و اسناد تاریخی است. پرسشهای این پژوهش عبارتنداز: با توجه به مستندات تاریخی و شواهد باستانشناسی خانقاه بوزنجِرد را در کجا میتوان جایابی کرد؟ و تأثیر کدام مناطق بهلحاظ سبک ساخت و نقشمایه، در آثار سفالی و کاشیکاری محوطه بوزنجرد دیده میشود؟ پژوهش حاضر، از نوع تحقیقات تاریخی و توصیفی-تحلیلی است که گردآوری اطلاعات در آن بهصورت اسنادی و تطبیق میدانی یافتههای این حوزه با سایر مناطق صورت گرفته است. براساس نتایج بهدست آمده، این مجموعه در حدود 60 کیلومتری شرق همدان و در کنار مسیر ارتباطی همدان به ساوه و جنوب روستای کنونی بُزینهجرد واقعبوده و غازانخان بهجهت کرامتی که نسبت به «خواجه یوسفِ بوزنجردی همدانی» (از بزرگان تصوف) داشته دستور ساخت این مجموعه را داده است. موارد قابلمقایسه با یافتههای این محوطه براساس شکل، نقشمایه و جزئیات فنی در مراکز فرهنگی همجوار همچون: استان مرکزی (آوه، ذلفآباد)، ری، کرمانشاه (کنگاور و بیستون)، زنجان (آقکند، سلطانیه) و شمالغرب ایران (تختسلیمان و ارومیه) که در ارتباط نزدیکتر با دشت همدان قرار داشتند، شناسایی و مطالعه شده است.
AbstractWith the conversion of the Mongol Ilkhans to Islam and the support and leadership of the great Iranians, the construction of religious complexes received special attention and large and prestigious complexes were established, especially in cities such as Tabriz, Maragheh, Soltanieh and Hamedan. One of the significant and great collections of the patriarchal period is the Bozanjerd monastery, which was built by Ghazan Khan, the patriarchal king, in the plain of Hamedan. This important complex has disappeared over time and the exact reasons for its construction as well as the quantity and quality of its construction are not available. The main purpose of this article is to identify the status of this religious complex through the study of archaeological data obtained from modern studies and historical documents. The questions of this research are: According to historical documents and archeological evidence, where can Bozanjerd Monastery be located? And the influence of which areas in terms of construction style and design can be seen in the pottery and tiling works of Buzanjard area? The present study is a historical and descriptive-analytical research in which information has been collected in the form of documents and field matching of the findings of this field with other regions. According to the results, this complex is located about 60 km east of Hamedan and next to the communication route from Hamedan to Saveh and the south of the current village of Buzineh-e-Jard. Has given this collection. Comparable cases with the findings of this area based on shape, texture and technical details in neighboring cultural centers such as Markazi province (Aweh, Zolf Abad), Rey, Kermanshah (Kangavar and Bistoon), Zanjan (Aq Kand, Soltanieh) and northwest of Iran (Takht-e Soleiman and Urmia), which were more closely related to the Hamedan plain, have been identified and studied.Keywords: Bozanjerd Monastery, Ilkhanids, Ghazan Khan, Hamedan Plain, Buzineh Jerd. IntroductionAccording to the issues raised, the location mentioned in historical sources for Bozanjerd monastery complex, its name and similarity with the current name of Buzinehjord village, the historical and religious importance of this village during the Islamic period, archaeological evidence that indicates the existence of important collections in this It has an area and finally the discovery of the mentioned treasure all corresponds to the location of the historical monastery of Bozanjerd with the ancient site of the village of Buzineh Jerd.The location of Buzanjard village and its importance in ancient written sources can be clearly examined; In other words, the collection of written documents from Bozanjerd contains valuable information that directly refers to the characteristics of the building, the location of ten Bozanjerd and mentioning its distances to neighboring areas, including Hamedan. As mentioned, Ibn Khordadbeh, Moqaddasi, Katib Baghdadi, Hamavi and Abdul Haq Baghdadi have written the distance from Hamedan to Buzanjard as 10 farsakhs (Table 1). This distance is mentioned in another way, such as a house, a dock and a stage, from Hamedan to Saveh and Rey, in the Jabal region. According to what is commonly used in Farsi and Farsang in today ‘s common geographical term, this unit of distance is equal to six thousand yards or six kilometers (Dehkhoda, 1998 and Farhang Farsi Amid, 1996).According to historical documents, if we consider the distance from Hamedan city to Bozanjerd village to be ten farsakh, this place was located about 60 km northeast of Hamedan city, on the way from Hamedan to Saveh. A house and a stage is the amount of distance that a traveler travels in one day with a compound between two stops; This amount of distance has generally been about 8 farsakhs (Persian dictionary of Dehkhoda and Amid). Identified TracesAccording to historical documents, the birthplace of Khajeh Imam Abu Ya’qub Yusuf ibn Ayub Buzanjardi in the year 440-441 AH. He is known as one of the great elders of Sufism in the village of Buzanjard in Hamedan (Samaani 1962 J 2: 356; Ibn Khalkan, 1994: J 7: 79). The rise of this mystic from the village of Buzanjard added more and more to this place in the following centuries and was considered by the patriarchal Muslim rulers. Naturally, this place is located in the alluvial and northern part of the habitat of Alvand mountain valleys and northeast of Hamedan-Bahar plain. Sefidkuh mentioned in the comprehensive texts of histories and history of Mubarak Ghazani near Bozanjerd Monastery (Hamedani, 1994: 1385; Hamedani, 1979: 215) with a distance of approximately 750 meters, in the east and southeast of the area, is considered the most important neighboring natural complication. Evidence, a large part of the stone materials (especially in the foundation of the building) of the surrounding buildings was provided from this mountain. The central and main area of the monastery complex is located at latitude 35 ° 1’7.32 “N and longitude 48 ° 56’41.61” E, at an altitude of 1624 meters above sea level (Figure 1). Based on the description of distances in historical texts, this place name is completely compatible with the location of the current village at the expense of Jerd Hamedan. What can be seen today, this place is located exactly on the main and historical route of Hamedan to Saveh and Rey. ConclusionAccording to the written historical sources, Bozanjard was considered as one of the ancient and prestigious villages of Hamedan (with fortifications and gates) which was located 10 farsakhs of the main route from Hamedan to Saveh and Rey, near Sefidkuh (east and south of the area). According to the evidence, this route was the same route of Greater Khorasan, which is currently known as the old road from Hamedan to Qahvand. The study of historical sources, the name of the complex, geographical location and archaeological studies show that the location of this complex is in the vicinity of the current village of Buzineh Jard, one of the functions of the shopping department of Hamadan city and 60 km from Hamadan, on the way to Saveh. The reason for the importance of this place is that it is located on the east-west highway, and from the 5th century AH onwards, due to the birthplace of Khajeh Imam Abu Ya’qub Yusuf ibn Ayyub Buzanjardi, is one of the great elders of Sufism and this recent issue seems to be one of the main reasons for Ghazan Khan The construction of a monastery complex has been in this place. In addition, the general and special heartfelt desire for Sufism and the public interest in moral refinement and self-cultivation, as well as due to unique social and economic factors such as popular material poverty and economic crises, and patriarchal elders’ support for Sufis, led to Monasteries spread and Sufism and mysticism became the dominant worldview of this period.Field and archeological excavations carried out at this site led to the identification of extensive and valuable architectural remains from the patriarchal period, including square bricks and brick and gold tiles of the patriarchal period, especially fragments of inscription tiles similar to the examples of Abagakhan palace in Takht-e Soleiman. Along with the architectural remains, a wide range of pottery pieces of the seventh and eighth centuries AH were identified and studied, which in general testify to the existence of a large and valuable collection in this place in the period under discussion. Comparable cases with these findings based on the shape, construction technique and design in other cultural centers of the sixth to eighth centuries AH, especially areas (historical sites of Markazi province (Zolf Abad, Aweh, Tahiq) Rey, Kermanshah (Kangavar, Bistoon), Zanjan ( Soltanieh), Boroujerd and northwestern Iran (Takht-e Soleiman and Urmia), which were more closely related to the Hamedan plain, have been identified and studied, indicating the cultural and artistic connections of these areas in the period under discussion and similar architectural and artistic tradition in this Areas. The discovery of metal treasures attributed to Bozanjerd is another evidence of the location and importance of the monastic complex under study. This treasure was most likely part of the gifts and assets of the Bozanjerd monastery complex; Similar to the treasures of other religious and non-religious centers. In the end, it is hoped that future archaeological excavations and studies will provide more information about the construction periods, scope and architectural and artistic features of this complex.