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مطالعه و بررسی فضاهای مذهبی در کاروان‌سراهای جاده ابریشم خراسان | ||
| مطالعات باستان شناسی دوران اسلامی Journal of Islamic Archaeology studies | ||
| مقاله 9، دوره 1، شماره 2، اسفند 1401، صفحه 157-177 اصل مقاله (1.24 M) | ||
| شناسه دیجیتال (DOI): 10.22080/jiar.2021.3224 | ||
| نویسنده | ||
| فرشته آذرخرداد* | ||
| دانشجوی دکتری باستان شناسی دوران اسلامی ، دانشگاه مازندران | ||
| تاریخ دریافت: 29 اسفند 1399، تاریخ پذیرش: 29 اسفند 1399 | ||
| چکیده | ||
| خراسان از دیرباز محل عبور شاهراه‌های تجاری و اقتصادی ازجمله جاده‌ی ابریشم بود و در دوران اسلامی، به‌دلیل قرابت با آستان مطهر حضرت رضا(ع) به اهمیت مذهبی آن هم افزوده شد. این امر موجب شد تا بسیاری از مجموعه‌های خدماتی و عام‌المنفعه ازجمله کاروان‌سراها، در این شبکه‌های مواصلاتی ایجاد گردند. برخی از کاروان‌سراهای موجود در خراسان، بسته به نوع فرهنگ و نیاز مذهبی مسافران، دارای فضاهای مذهبی چون نمازخانه و مسجد بودند که در نوع خود حائزاهمیت است. شوربختانه، مطالعات فضاهای مذهبی در کاروان‌سراها یا به‌دلیل قلت آنها یا تخریب اکثر کاروان‌سراهای موجود در محورهای مواصلاتی جاده‌ی ابریشم همواره دور از نظر پژوهشگران بوده است. لذا این مقاله سعی دارد با درنظرگرفتن منابع اسنادی، مطالعات و مشاهدات میدانی، به تحلیل درستی من باب فضاهای مذهبی کاروان‌سراهای جاده‌ی ابریشم خراسان بپردازد و ارتباط کاروان‌سراهای موجود، با اهمیت مذهبی و اقتصادی، را روشن سازد. نتایج حاصله از بررسی اسنادی و میدانی، با بهره‌مندی از رویکرد تحلیلی و همچنین تفسیر داده‌های مطالعاتی، نشان‌دهنده‌ی آن است که از شصت‌وهشت کاروان‌سراهای موجود در محورهای اصلی و فرعی جاده‌ی ابریشم در خراسان، تنها هفت کاروان‌سرا دارای فضاهای مذهبی، ازجمله محراب، و یک نمونه دارای مسجد است که درخور توجه است. | ||
| کلیدواژه‌ها | ||
| خراسان؛ کاروان‌سرا؛ جاده‌ی‌ابریشم؛ فضاهای مذهبی | ||
| عنوان مقاله [English] | ||
| The study of sacred spaces in caravanserais along the Silk Road | ||
| نویسندگان [English] | ||
| Fereshteh Azarkhordad | ||
| Ph.D Candidate in Islamic Archaeology , University of Mazandaran | ||
| چکیده [English] | ||
| Introduction: Khorasan has long been a crossing point for commercial and economic routes, including the Silk Road in the Islamic era. Due to its proximity to the holy shrine of Hazrat Reza, its religious importance was raised; This led to the construction of many service and public utility complexes, including caravanserais along these transportation networks. In the Islamic era, local governments of Iran tried to control parts of the main Silk Road that was in their territory; Including Taherids dynasty in 207 A.H on Rey and Neyshabour roads, Saffarids in 260 A.H on Neyshabour and Rey roads, Samanids in about 290 A.H on the roads of Rey and Zanjan, Buyids (Dylamids) in 357 A.H on Rey, Ghaznavids in the second half of the third century on Kabul and then in 440 A.H on Ray, Seljuq in 429 A.H on Neyshabour and then on Rey and Hamedan, and finally the Ghozes in 584 A.H as they conquered Azerbaijan and its roads. Today in Iran, along the main roads of the Silk Road, at a distance of one Manzel which is equivalent to six Farsakhs or 24 kilometers, there are traces of caravanserais which are either old or reconstructed on the remains of previous caravanserais. These caravanserais are scattered in axes such as Neyshabour-Khaf-Herat, Neyshabour-Toos-Merv and Gorgan-Neyshabour axis, all of which were along the Silk Road and Khorasan commercial routes. Neyshabour-Khaf and Herat axis is the longest route of the Silk Road in Khorasan that led to Herat and connected many famous cities of Khorasan and consisted about 14 caravanserais. The other one is the axis of Neyshabour, Toos and Merv; the road from Neyshabour to Merv was considered one of the highways of the middle periods of Islam because this road connected the most popular places and cities which were politically important. The third axis, which is in the category of sub-axes, is the Gorgan-Neyshabour axis; this route connected Gorgan to the axes of Khorasan, and the caravanserais along this route have been mentioned numerous times in historical texts and sources. Some caravanserais in Khorasan, depending on culture and ritual demands of the travelers, also had religious spaces such as prayer halls and mosques, which is important in its kind. These religious spaces often have a simple rectangular space in the direction of Qibla, which is different from other spaces despite the element of religious architecture (altar). Some of them have a separate mosque in the form of a nave next to the caravanserai. Citing most of the caravanserais on the Silk Road, a small number of them have religious spaces such as altars and mosques. Material and Methods: Unfortunately, the study of religious spaces in caravanserais, either because of their scarcity or the destruction of the majority of them in the Silk Road transportation axes, has always been far from the view of the researchers; Therefore in this article, considering the documents, researches and field observations, we try to make a correct analysis of the religious spaces in caravanserais of the Silk Road of Khorasan and clarify the relationship between the existing caravanserais and their religious and economic importance. Results: The results of document and field study, using the analytical approach and interpretation of the data, suggest that out of 68 caravanserais in the main and secondary axes of the Silk Road in Khorasan, only 7 caravanserais with religious spaces have altars, and only one of them has a mosque within which is outstanding. Conclusion: To some extent, this indicates the greater economic importance of the region than its religious significance. Meanwhile, the caravanserais located in the center of the Iranian plateau have relatively more religious spaces, especially mosques. The religious elements studied in this research are mostly in the form of simple altars and the shape of arches which are located in the corners of the wall of the Qibla and none have decorations; Only in one case in Robat Gholi, such as Robat Sharaf, we can mention stucco decorations. Also, due to the proximity of the shrine of Hazrat Reza with the mentioned caravanserais, the first notable feature is the religious importance of these caravanserais. But despite the conducted research on religious spaces of caravanserais along the Silk Road in Khorasan, the religious spaces of Khorasan section of the Silk Road are less than the ones in caravanserais of central Iran; This is probably a sign of the economic importance of these transportation hubs in relation with their religious significance. Funding: There is no funding Authors’ contribution: All authors equally contributed in preparing this article. Conflict of interest: Authors declared no conflict of interest References: - Archive of the Cultural Heritage, Tourism and Handicrafts Organization of North Khorasan - Okin, Bernard (2007) Timurid Architecture in Khorasan, translated by Ali Akhishni, Astan Quds Razavi Islamic Research Foundation: Mashhad -Bastani Parizi, Mohammad Ebrahim (2001) The Seven-Headed Dragon (Silk Road), Alam Publishing: Tehran - Bakhtiari Shahri, Mahmoud (2006) Robat Alaqband, Description of a house on the migration route of Hazrat Reza, ketab mah honar, No101-102, pp 78- 83 - ---------------------------------- (2002) Research on the ancient roads from Neishabour to Toos, Journal of Geographical Research, No. 65 and 66, pp. 169-188- - Pirnia, Mohammad Karim (2008) Stylistics of Iranian Architecture, Compiled by Gholamhossein Memarian, Soroush Danesh Publishing: Tehran - Hosseini, Seyed Mohsen; (1379); Robat Sharaf; Astan Quds Razavi Islamic Research Foundation - Daneshdoost, Yaghoub (1360) Robat Sharaf, Journal of Asar, No. 5, pp. 1-39 - Samarkandi, Dolatshah Ibn Bakhtishah (2003) Tazkereh al-Shoara, by Edward Brown, Asatir: Tehran - Sani Al-Dawlah, Mohammad Hassan Khan, Informed of the Sun (1362) by Timur Borhan Limoudehi, Farhangsara Publications: Tehran - Atarodi Ghouchani, Azizullah (2002) Khorasan Culture, Volume 2, Atarod Publications: Bija - Labaf Khaniki, Rajabali, Bakhtiari Shahri, Mahmoud, Nemati, Behzad (2013) Khorasan Caravanserai, Cultural Heritage and Tourism Research Institute: Tehran - Labaf Khaniki, Rajabali (1999) physiognomy of Khorasan Cultural Heritage , Cultural Heritage Organization Country: Tehran - ----------------------------- (without year of publication), review and identification report of historical monuments of Khaf city - Unknown, (1988) Historical Monuments Under the Protection of Law, Journal of Asar, No. 26 and 27, pp. 209-227 - Al-Rawashdeh، Mohammad Salim ( 2017) China's strategy in the Middle East (The Silk Road Project), Journal Of Humanities And Social Science, Volume 22, PP 37-51 -Clevenger, William Murrie (1968) "Some Minor Monuments in Khurāsān", in: Iran 6 (1968), pp. 57-64. -Godard , André (1949) “Khorāsān”, in: Āthār-é Īrān 4 (1949), pp. 7-150. -Kleis, Wolfram (1996-2001) Karawanenbauten in Iran, 6 vols., Berlin 1996-2001 (Materialien zur iranischen Archäologie). -Korn, lorenz(2018) Ribat-i Mahi (Khurasan-i Razavi, Iran): Evidence of a Saljuq Building Inscription, -Bumberg: OPUS | ||
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