بررسی و تحلیل نقش اشیای متبرک در سیاست‌های فرهنگی دکن عصر قطب‌شاهیان(1098-918ه‌ق)

The Qutb-Shahis or Golkandah Dynasty were the descendants of the Qaraqoyunlu of Iran, who established a Shiite dynasty in Hyderabad in the Deccan region of southern India, which lasted from 918 to 1098 AH. In order to spread the Shia religion in the Deccan, the Qutb-Shahis adopted a kind of cultural policy using sacred Shia symbols. The current research tries to answer this basic question, inspired by the theory of cultural politics and the descriptive-analytical method: How can the connection between blessed objects and cultural policies in the direction of the expansion of Shia religion in Deccan and Hyderabad be explained?
The results of the research show that sacred Shiite symbols had a constant presence in the devotional practices of Deccan Shiites during the Qutb Shahian period. Relying on appropriate and dramatic cultural policy as well as the discourse of cultural identity, the Qutbshahs combined the blessed and holy objects of the Imams and Ahl al-Bayt in the Alams and used them in order to strengthen the social and cultural identities specific to Shia and the degree of protection and necessity. They used the identity of the Shia community in Deccan and Hyderabad and by symbolizing these holy objects, they

Introduction

Cultural policy can be considered a wide range of activities that governments carry out in the field of culture. A set of activities that governments understand the need to support and in this regard, they provide a picture of the components of culture and civilization and also support and support various cultural institutions, classes and objects. This is the product of political choices among a wide range of potential forms and different levels of support that rulers provide. In this analytical form, cultural policy is only a tool that rulers allocate as a set of specific actions, organizations and choices. (Gray.2010:214-215) The importance of adopting cultural policy is mainly in order to gain the legitimacy of rulers and institutionalize the discourse of cultural policy among the masses of societies. This is more evident when rulers with a minority religion rule over large masses of different religions; In some cases, they may have biological roots elsewhere. One of the governments that fits the above definitions is the Qutb Shahis (1098-918 AH). The rulers of this dynasty, considering the diversity of their subjects under their rule and the existence of religious and political opponents and rivals in India, including the Babur government and other local Indian governments, needed to adopt a cultural policy in the spread of their favorite religion, Shiism. Therefore, to promote Shiism in their ruling region, the Deccan and Hyderabad, they used Shiite symbols well to strengthen Shiism among both their supporters and opponents. These symbols included: sacred objects and relics, tombs and their accessories (zarih, coffin and ta'ziyya), war flags (alam), burial utensils (nakhl), holy steps and handprints, wall hangings, votive objects, amulets and Ashurakhaneh.
The present study is based on the assumption that the cultural policy of the Qutb Shahs in India played a decisive role in consolidating Shia political life. In fact, rulers, by adopting cultural policies, follow social changes and political conditions over time, and on the other hand, symbols, interests and views of the people also need to change over time. Since symbols and their impact on the attitudes, feelings and perceptions governing political behavior in any society are not a mass of purely coincidental matters, but rather represent patterns of compatibility that are proportionate and mutually reinforce each other; on this basis, it has been observed that there is a relationship between the degree of interconnectedness of sacred objects and cultural policies in the Deccan during the Qutb Shahs, which shows itself as a representation of religious identity; In such a way that the greater the representation of religious identity by the symbols and sacred objects produced, the greater the radius of influence and legitimacy of the governments, the preservation and survival of the political system, the stability and increase of their power for important decision-making in the country. On this basis, the cultural policy of the Qutb Shahi sultans in supporting the Shiite religion was based on the optimal use of sacred Shiite symbols and the development of Shiite worship, literature, memorial and visual rituals in the Deccan and Hyderabad, so that by relying on this policy, the main approach of this dynasty can be called cultural.
1.1. Research methodology
The authors of this study aim to study and examine the role of sacred objects in the cultural policies of the Deccan during the Qutb Shahi era (1098-918 AH). First, they discuss the impact of the role of sacred objects in the conditions of the time. Then, by evaluating the reports of the events and incidents described, they examine the style and characteristics of historiography and its place in the cultural policies of the Deccan during the Qutb Shahi era and draw conclusions from it. Given the nature of the research, the research method is descriptive-analytical. This study attempts to understand the main aspects of the political, religious and social life of this period through the study and examination of the role of sacred objects in the cultural policies of the Deccan during the Qutb Shahi era (1098-918 AH) through a conceptual and methodological understanding of its reports.
 

Discussion

The first use of Shiite sacred symbols and environmental objects dates back to the lives of the prophets and the pure Imams, who used them to try to culturalize and socialize the masses of the people. The pure Imams used sacred objects, including swords, robes, books, etc., to express their political power and authority (Sheikh Mufid, 2/27, 1392). According to the Shiite text, the ownership of these objects was rightfully attributed to the Imam, who considered it an asset that increased his authority, which was a symbol of divine favor and mercy on his rule. Displaying a sacred object in the public domain, especially items belonging to the Prophet, such as his robe and sword, as well as the place of prayer and the Prophet's (PBUH) footsteps, was a symbolic display of the earthly power of the Imams as the sacred trust of God, allowing them to identify themselves as descendants of the true Imams or Prophets and to confirm the legitimacy of their rule (Shaykh Mufid, Beta, 2/157). Most sacred objects in Shia Islam are physical and include items and pieces of clothing, horseshoes, swords, armor, chains and shackles, and books. These items are described as sacred by implication because they were worn or owned by specific individuals from the Ahl al-Bayt. This is also true of the cultural policy of the Qutb Shahis, who used non-physical sacred objects in the Deccan and Hyderabad to create discourse, identity, structure, and implement a proportionate and representative cultural policy among Sunni and Hindu communities. The main idea of ​​the dramatic cultural policy is based on two bases and axes: the magnification of religious and national figures with the general aim of beautifying the dominant social order. Therefore, in this research, the guide to analyzing the cultural policy of the Qutb Shahs in using sacred Shiite symbols and various ceremonies derived from the Shiite religion, including the Ta'ziyya on the day of Ashura, is based on the discourse of appropriate and dramatic cultural policy.
 

Conclusion

 Symbols are considered to be among the most important symbols of governments, and any slogan or symbol found on them reflects the cultural policies and tendencies of their owners. Shiite governments are no exception to this. From this perspective, the Qutb Shahi Shiite sultans, who are descendants of the Qaraquyunlu dynasty of Iran, have a special place in adopting cultural policies based on the use of Shiite sacred objects. The findings of the study show that Shiite sacred objects have had a constant presence in their cultural policies. In fact, the Qutb Shahs pursued a proportionate and theatrical cultural policy and identity discourse, namely the holding of various Shiite ceremonies, including Ashura and Muharram, as the central discourse of the Shiite religion, through the display of Shiite sacred objects and motifs, including sacred objects and relics, tombs and their accessories (shrines, coffins, and ta'ziyya), war flags (flags), burial objects (palms), holy steps and handprints, wall hangings, votive objects, amulets, and Ashurakhaneh. They emphasized public support for the arts, media regulation, and the negotiated construction of a cultural identity related to the Shiite nation-state and culture. In implementing a dramatic cultural policy, they resorted to ritual symbolization and exaggeration of Shiite manifestations with the overall aim of embellishing the social order of the inhabitants of the Deccan and Hyderabad, and in this process, they were able to bring to the fore, in the first stage and at a macro level, the basic concepts of identity of a Shiite culture. In the second stage, they shaped its lateral concepts and biases, in the third stage, they gave identity to cultural boundaries, and in the fourth stage, from within it, they presented specific cultural behavior, activities, trends, and policies consistent with and compatible with the main concepts of Shiite discourse
 

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