METHODOLOGY OF MOSQUE-ORIENTED BUILT ENVIRONMENTS CASE STUDY OF CONTEMPORARY MOSQUES OF IRAN’S CITIES
In the desirable society of Islam, the gathering place and pivot space is “the Grand Mosque”. This can be observed in establishing the al-Masjid an-Nabawi by the Prophet of Islam ( ). In a situation where many immigrants were deprived of a house and shelter, the Prophet of Islam ( ) established the...
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| Format: | Article |
| Language: | English |
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Hamdard Foundation
2021-02-01
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| Series: | Hamdard Islamicus |
| Online Access: | https://hamdardislamicus.com.pk/index.php/hi/article/view/70 |
| _version_ | 1811220537477693440 |
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| author | ABBAS JAHANBAKHSH AHMAD AMINPOOR |
| author_facet | ABBAS JAHANBAKHSH AHMAD AMINPOOR |
| author_sort | ABBAS JAHANBAKHSH |
| collection | DOAJ |
| description |
In the desirable society of Islam, the gathering place and pivot space is “the Grand Mosque”. This can be observed in establishing the al-Masjid an-Nabawi by the Prophet of Islam ( ). In a situation where many immigrants were deprived of a house and shelter, the Prophet of Islam ( ) established the al-Masjid an-Nabawi, which became a space for the faithful people to gather around the Prophet’s guardianship. This process was also adopted in establishing the subsequent cities, such as Baghdad where the congregational Friday mosque was the gathering space in the middle of “the round city”. During the Renaissance, by virtue of secular humanism, Divine principles were rejected to be a guideline for social life and replaced with the findings and creations of autonomous human intellect. Francis Bacon in New Atlantis (first published in 1627) chose a college as the center of the city instead of a temple or a church. A similar process is also observable in contemporary cities of Iran, especially the capital Tehran. Studying the theoretic bases and the prophetic traditions, this article has searched for the strategies to revive the social role of the mosques by suggesting that, in designing the contemporary cities of Iran, the emphasis should be on “the network of mosques” instead of the “transport network”. The center of the city would be the Grand Mosque, and the city would be divided into districts, which would be centered on their own neighbourhood mosques.
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| first_indexed | 2024-04-12T07:44:34Z |
| format | Article |
| id | doaj.art-634f063c0b0e4a63a3bf721520b803d7 |
| institution | Directory Open Access Journal |
| issn | 0250-7196 |
| language | English |
| last_indexed | 2024-04-12T07:44:34Z |
| publishDate | 2021-02-01 |
| publisher | Hamdard Foundation |
| record_format | Article |
| series | Hamdard Islamicus |
| spelling | doaj.art-634f063c0b0e4a63a3bf721520b803d72022-12-22T03:41:45ZengHamdard FoundationHamdard Islamicus0250-71962021-02-01411-2METHODOLOGY OF MOSQUE-ORIENTED BUILT ENVIRONMENTS CASE STUDY OF CONTEMPORARY MOSQUES OF IRAN’S CITIESABBAS JAHANBAKHSHAHMAD AMINPOOR In the desirable society of Islam, the gathering place and pivot space is “the Grand Mosque”. This can be observed in establishing the al-Masjid an-Nabawi by the Prophet of Islam ( ). In a situation where many immigrants were deprived of a house and shelter, the Prophet of Islam ( ) established the al-Masjid an-Nabawi, which became a space for the faithful people to gather around the Prophet’s guardianship. This process was also adopted in establishing the subsequent cities, such as Baghdad where the congregational Friday mosque was the gathering space in the middle of “the round city”. During the Renaissance, by virtue of secular humanism, Divine principles were rejected to be a guideline for social life and replaced with the findings and creations of autonomous human intellect. Francis Bacon in New Atlantis (first published in 1627) chose a college as the center of the city instead of a temple or a church. A similar process is also observable in contemporary cities of Iran, especially the capital Tehran. Studying the theoretic bases and the prophetic traditions, this article has searched for the strategies to revive the social role of the mosques by suggesting that, in designing the contemporary cities of Iran, the emphasis should be on “the network of mosques” instead of the “transport network”. The center of the city would be the Grand Mosque, and the city would be divided into districts, which would be centered on their own neighbourhood mosques. https://hamdardislamicus.com.pk/index.php/hi/article/view/70 |
| spellingShingle | ABBAS JAHANBAKHSH AHMAD AMINPOOR METHODOLOGY OF MOSQUE-ORIENTED BUILT ENVIRONMENTS CASE STUDY OF CONTEMPORARY MOSQUES OF IRAN’S CITIES Hamdard Islamicus |
| title | METHODOLOGY OF MOSQUE-ORIENTED BUILT ENVIRONMENTS CASE STUDY OF CONTEMPORARY MOSQUES OF IRAN’S CITIES |
| title_full | METHODOLOGY OF MOSQUE-ORIENTED BUILT ENVIRONMENTS CASE STUDY OF CONTEMPORARY MOSQUES OF IRAN’S CITIES |
| title_fullStr | METHODOLOGY OF MOSQUE-ORIENTED BUILT ENVIRONMENTS CASE STUDY OF CONTEMPORARY MOSQUES OF IRAN’S CITIES |
| title_full_unstemmed | METHODOLOGY OF MOSQUE-ORIENTED BUILT ENVIRONMENTS CASE STUDY OF CONTEMPORARY MOSQUES OF IRAN’S CITIES |
| title_short | METHODOLOGY OF MOSQUE-ORIENTED BUILT ENVIRONMENTS CASE STUDY OF CONTEMPORARY MOSQUES OF IRAN’S CITIES |
| title_sort | methodology of mosque oriented built environments case study of contemporary mosques of iran s cities |
| url | https://hamdardislamicus.com.pk/index.php/hi/article/view/70 |
| work_keys_str_mv | AT abbasjahanbakhsh methodologyofmosqueorientedbuiltenvironmentscasestudyofcontemporarymosquesofiranscities AT ahmadaminpoor methodologyofmosqueorientedbuiltenvironmentscasestudyofcontemporarymosquesofiranscities |