سکولارشدنِ جایگاه مسجد در زیست شهری دوره معاصر؛ مطالعه موردی بافت پیرامون حرم رضوی علیه السلام (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
مطابق با نظریات جامعه شناسی در غرب، تمایز میان نظم اجتماعی دینی و سکولار، در فقدان عناصر یا نهادهای دینی در حیات اجتماعی نیست، بلکه وابسته به اصالت یا عدم اصالت دین و نهادهای دینی در نظم اجتماعی است. حرم ها، مساجد و نهادهای مشابه نظیر حسینیه ها و تکایا به عنوان یکی از عناصر اصیل شهرهای اسلامی، نظم اجتماعی شهرهای ایرانی را شکل می داده اند. در این مقاله با بهره گیری از نسخه اصلاح شده تبارشناسی میشل فوکو، با مطالعه تحولات تاریخی مشهد و بافت پیرامون حرم رضوی، نشان داده شده است که شهر مشهد که به لحاظ تاریخی در گراگردِ حرم مطهری رضوی شکل گرفته بود، پیش از دوره معاصر، با اصالت حرم مطهر و نقش آفرینی مساجد در محلات، نظم دینی داشته است؛ در حالی که در دو موج مدرنیزاسیون رضاخان، برنامه های عمرانی دوره پهلوی دوم و برنامه های توسعه دهه 1370 شمسی در ذیل طرح طاش، اتحاد محلات و نهادهای شهری با حرم مطهر گسسته شده و مساجد از محوریت نظم شهری به حاشیه رانده شده اند.The secularization of the place of the mosque in the contemporary urban life; A Case Study of the Area Surrounding the Holy Shrine of Imam Reza
Detailed abstractIn the Islamic civilization of past centuries, mosques played a central role in urban structures and social order. In Mashhad, one of the important Islamic cities, mosques around the shrine of Imam Reza (PBUH) served extensive social functions beyond their religious roles, influencing the economic, political, and cultural dimensions of society. However, with urban modernization, mosques have become institutions with limited religious functions, and their presence has diminished. This article analyzes the changing role of mosques in the secular social order since the 1990s, examining Western social theories, particularly the views of Talcott Parsons. Parsons presents a systemic theory of society, which includes economic, political, legal, and cultural subsystems, and analyzes social changes as an evolutionary process from primitive and undeveloped societies to modern and developed ones. He believes that as society’s transition from traditional religious systems to modern ones—characterized by increased specialization and relative independence of subsystems from a comprehensive religious order—greater freedom and development are achieved. In contrast, mosques in Islamic cities have historically played a central role in social, economic, and political activities. The significant vitality of these mosques has accompanied the evolution and development of Islamic cities, leading to an increase in their number. They have influenced governance and social affairs and played a key role in urban organization. Therefore, the traditional structure of Islamic cities, including Mashhad, stands in contrast to developmental theories such as those proposed by Parsons, leading to social conflicts, especially in the area surrounding the shrine of Imam Reza. Using a historical approach and a moderated version of Michel Foucault's genealogy, we analyze the findings regarding the evolution of the status and role of mosques in the area around the Razavi shrine. This research method includes identifying issues, analyzing Records, determining the zero point (the formation of Mashhad during the Timurid period), discovering discourses, analyzing points of rupture and genealogy, examining power and resistance, and critiquing the current situation. We investigate urban and mosque developments during different historical periods of Mashhad, including the Timurid, Safavid, Qajar, Pahlavi, and Islamic Republic eras, as well as the roles of various powers in shaping the city's structure. According to our findings, Mashhad initially formed around the holy shrine of Imam Reza during the Timurid era, developing with the establishment of four neighborhoods and the construction of buildings such as the Parizad School and the Grand Mosque. This period emphasized religious interactions and the formation of social institutions around the holy shrine. During the Safavid era, Mashhad became a scientific and religious hub, playing a significant role in pilgrimage and education through the construction of religious schools and infrastructure development. The city's neighborhoods expanded with the creation of Safavid Street (Upper and Lower Street) into six neighborhoods, with further development of the shrine's courtyards occurring during this period. With the two pilgrimage visits of Fath-Ali Shah and Nasser al-Din Shah, Mashhad's urban structure became more complete during the Qajar era, marked by an increased population and the development of welfare facilities, as well as growth in neighborhoods such as Noghan and Lower Street. However, modernization during the Pahlavi era, particularly with the "Hazrati Roundabout" project, physically separated the holy shrine from the urban fabric, leading to the demolition of many mosques, schools, and bazaars. This trend continued with the "Tash" modernization project in the 1990s, resulting in significant changes to Mashhad's urban structure. Prior to the Pahlavi era, mosques and religious institutions in Mashhad played a central role in social order and religious rituals, but with modernization, this role gradually diminished, reducing mosques to their minimal function of limited religious (worship) practices. During the second Pahlavi period, further modernization included more demolitions, the creation of green spaces around the shrine, the conversion of cemeteries into pathways, and the establishment of the Reza Bazaar, which led to reduced traditional cultural and religious connections. The new neighborhood, Arg, emerged during this period with a modern structure distinct from previous neighborhoods, where mosques were not the focal point of urban and neighborhood development. After the Islamic Revolution, it was expected that Mashhad's transformations would align more closely with Islamic principles. However, development programs since the 1990s continued to alter the city's structure, further diminishing the status of mosques and religious institutions in the new urban context. The Tash modernization project since 2008 has led to further destruction of the historical context and diminished the significance of mosques and husseiniyah. Currently, mosques and religious places occupy only a small percentage of the land around the shrine, threatening a significant portion of the historical and cultural identity of this area. In conclusion, Iran's social and urban transformations since the Qajar period, particularly in religious cities like Mashhad, have led to significant changes. The historical transformations of Mashhad demonstrate that the city's structure was initially centered around the Razavi shrine, maintaining its Islamic identity. However, since the Pahlavi era, with the separation of social and sacred matters and the expansion of secular institutions, a rupture in socio-cultural identity has occurred. Changes such as the creation of the Hazrati Roundabout and the establishment of new neighborhoods have weakened the connection between the shrine and mosques with other urban and social institutions. This article suggests that future research should examine the transformations of Mashhad's neighborhoods and the impact of modern urban planning on its Islamic identity. Practical recommendations for revitalizing the role of mosques in Mashhad include focusing on their social functions, defining cultural and economic activities within them, expanding mosque construction in new neighborhoods, increasing mosque opening hours, and redefining their active role in urban activities.
تبلیغات
