كليدواژه :
عرفان اسلامي , صد ميدان , شهرسازي , معماري , تجليات و مصاديق
چكيده فارسي :
شــهر و معماري هر جامعه اي در پس ظاهر خود داراي معاني برگرفته از جهان بيني و فرهنگ مردم همان جامعه اســت. بنابراين شناسايي معاني و اصول بي زمان و بي مكان براي شهرسازي و معماري ايران، از مكتب فكري حاكم بر آن كه در متون اصيل آمده اســت، نخستين گام براي تدوين اصول شهرسازي و معماري ايراني- اسلامي است. گام بعدي كه تبديل اين اصول و ارزش ها به وجه ظاهري براي درك و بهره گيري عموم است، بر عهده طراحان و برنامه ريزان است. هدف از اين نوشتار توجه دادن شهر سازان ّ و معماران به متون ارزشــمند در توليد علم اين رشته ها اســت. مقاله با انتخاب كتاب «صد ميدان»، از خواجه عبدالله انصاري، كه في نمايد؛ و سپس، در حد ّ يكي از كتاب هاي فارســي در حوزه عرفان اســلامي است، سعي كرده تا گامي را كه خواجه برداشته، معرفي نمايد و سپس در حد بضاعت، گام بعدي را براي تبديل آن اصول به وجه ظاهري در حوزه شهرسازي و معماري بردارد.
چكيده لاتين :
It is necessary for urban planning, urban design and architecture of every society to have meanings derived from
their ideology and culture. The purpose of this paper is to draw planners and architects’ attention to Iranian-
Islamic valuable texts to produce science in the field of urban planning and architecture. The new theory of urban
development, especially imported from western countries with a different ideology and culture, should be filtered
and purificated before entering Iran by means of Iranian-Islamic valuable texts. For this reason, we have selected
the book “The One Hundred Fields” or “Sad Meydan”, written by Khaje Abdullah Ansari (1006-1088 A.D), which
is an Iranian book about Islamic mysticism. The book of "Sad Meyd@n" involves one hundred “Meydan” or fields to
help man be perfect, and this essay is intended to help him by the means of principles for city design and planning.
This subject is justificated by the interaction between the environment and culture and that famous sentence that
says: “we shape our cities; thereafter they shape us”.
The method used in this article is as follows: first we search for the meaning of a moral or mysthical field and then
we explain how it is related to a same subject in the city. This article also uses the adjectives that are strengthening
and weakening to every field or Meydan for more understanding. Also it utilizes the expressions and manifestations
in the past and present Iranian city.
As the citizen's journey to God has a start point called “current situation”, an appropriate plan or design for the
Iranian cities toward the best situation should begin from a point, considering the current situation of the city.
“Current situation” in the contemporary Iranian cities is the alienation and sense of inferiority against the West.
“Tobe or repentance” in “The Sad Meydan” is the first stage which could be also a first step to deal with “identity
crisis” and return to the concepts, principles and values of an Iranian-Islamic city. The strengthening of “Tobe or
Repentance Meydan” is “Enabat Meydan”, “Yaghazat Meydan” and “Tabattol Meydan”, all of which are solutions
in dealing with the “alienation” in Iranian cities today. Following this field, ninety-nine other fields (Meydan) are
to help man raise to perfection. But this paper has investigated just nine of them. They include the following: the
“Morovvat Meydan” to mean “equality” and “justice”, “Tajrid Meidan” meaning “simplification” and “avoidance
of idleness”, “Zekr Meydan” in the meaning of reminder or repeat to the “rhythm”, “Haya Meydan” meaning
“privacy” and realm, “Tohid Meydan” to mean “centralization” and “important of empty spaces”, “Elm Meydan”
meaning “Knowledge”, “Hayat Meydan” to mean having “spirit” and “meaning” in the city are attributed to the
ideal city. Finally, human and the city in “Bagha Meydan” meaning immortality, reach perfection. The tendency to
“Bagha” or to be immortal is an innate human feeling.
As a conclusion to the study, the hundred fields (or steps) of making cities appropriate for human life, can be
categorized in fifteen groups.
