List of Articles Neyshabur

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  1 - The Persian Turquoise mining at Neyshabur mine in historical times
  bahareh osanlou Zahra HashemiDehaghi Seyedeh Mahya Seyedan
  Persian turquoise is well known in the world from ancient times. At least from 7000 years ago, turquoise was extracted from Neyshabur mine in NE of Iran. Gradually, the turquoise mining at Neyshabur mine extended and by the use of some instruments suitable for breaking More

  Persian turquoise is well known in the world from ancient times. At least from 7000 years ago, turquoise was extracted from Neyshabur mine in NE of Iran. Gradually, the turquoise mining at Neyshabur mine extended and by the use of some instruments suitable for breaking the rocks and making tunnels following the veins continued. In several references, picks and crowbars are mentioned for mining instruments. In 1850’s the gunpowder was used for the first time in the mines and increased the mining speed but in despite, by lessening the size of extracted Turquoises decreased its value, dramatically. Up to the end of Safavid dynasty, the mines were extracted under the supervision of the government and the mines were stable enough to extend the mining activity but by powering the Qajar dynasty, the mines were extracted by local governments as well as individual persons lacking the science of mining resulted in destroying the mines. As a consequence, at the end of the Qajar dynasty, almost all the mines were totally filled by water and rocks and Persian Turquoise lost its position in world markets. Manuscript profile
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  2 - The Status of Plate and Pen in Mystical Ontology of Ibn-e Arabi and Attar of Neyshabur
  Mehdi Zamani
  In mystical Ontology of Ibn-e Arabi “Supreme Pen” equals “First intellect”, “global Soul” and “Muhammadian Truth” which have main roles in composition and formulation of the Book of Creation, but making the pen demands ability which is reflected in form of “guarded plat More

  In mystical Ontology of Ibn-e Arabi “Supreme Pen” equals “First intellect”, “global Soul” and “Muhammadian Truth” which have main roles in composition and formulation of the Book of Creation, but making the pen demands ability which is reflected in form of “guarded plate” or “general self”. Ibn-e Arabi attempted to clarify the role of plate and pen in revelation of divine Science and Will via allegory. Along this way, he interprets the Quranic verses based on intuition and mystical doctrine, but in addition to this, he adjusts them with the philosophical principles and old physics; an action which is done by some of Muslim scientists in specification of Grace Theory. Attar of Neyshabur, in the climax of explicating his Ontology in “Mosibat-Name (Tragedy-Letter)”, introduces Plate and Pen respectively as the symbol of Features of knowledge and power of “spirit” and considers the light of Mostafa (the Prophet) or the truth of Perfect Human as the genuine “spirit”. In his descriptions and allegories about the Plate and Pen, he also mentions to the intellectual principles of philosophy and doctrines of old astronomy or the Nine (Skies) Theory. Explaining the doctrines and expressing the similarities and differences of these two famous Muslim mystics are among the results of this study. Manuscript profile