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Conceptual Typology of Synagogues, Churches and Mosques during Safavid Era based on Sacred Attributes of Incomparability, Similarity, Beauty and Glory
Mehdi Hamzenejad, Sanaz Rahravi Poodeh,
Volume 4, Issue 2 (9-2016)
Abstract

Places of worship, as symbolic spaces, have played a key role in all religions. In this respect, they differ from other buildings with different functions. However, the presence of places of worship belonging to different religions in the same city or town has been based on identity differentiations. Given the rapidly growing virtual communications in today›s world, it has become even more important to pay serious attention to identity differentiations concerning places of worship. The present study aimed to make a typology of Synagogues, Churches and Mosques in Isfahan- Persian capital during Safavid era. The implication of a comparative comparison among the mentioned places of worship, in terms of symbolic and spiritual concepts, can help contemporary architects and designers to build such buildings. Therefore, the symbolic differentiations, especially those concerning mosques, can be taken into consideration to design and build mosques. The main questions of this study include: what are the identity differentiations among the synagogues, churches and mosques? And, to what extent such differentiations are rooted in spiritual foundations of each religion? The hypothesis of this study is that different readings of Sacred Attributes are reflected in different physical characteristics of different places of worship. Here, considering four scared concepts, that is, attributes of similarity, attributes of incomparability, attributes of beauty and attributes of glory, the built places of worship in Isfahan were studied under three distinct types: similarity-beauty; incomparability-glory and similarity-beauty/ incomparability-glory. Then, keeping the mentioned sacred concepts in mind, the physical characteristics of the built places of worship were examined. Data were gathered based on library sources and attributional studies and then were analyzed comparatively. The criteria applied were examined through a comparative approach among the worship places. Similarly, the results were obtained based on an analytic reasoning. Also, the normative architectural hypothesis of the worship places aimed to prove its validity based on logical reasoning in order to reach a kind of semiotic typology for the Abrahamic worship places. In this respect, the worship places should be chosen synchronically. The most justifiable historical era for the present study seemed to be Safavid era in which minor religions had the privilege of relative freedom. With this aim in view, the most typical cases of each religious worship place were identified. For example, Mushe Haya Synagogue built in Safavid era is a noteworthy case. Major parts of the synagogue have been damaged and only the room of inscriptions, dating back to Safavid era, has survived. The damaged parts were restored in Qajar era. Another synagogue which could provide the researchers with characteristics challenging the proposed hypothesis was Mulah Neisan synagogue. It dates back to about 100 years ago. The Shah Mosque also known as Imam Mosque or Jaame Abbasi Mosque was another case intended for the study. Situated at the southern side of Naqsh-e-Jahan Square, was built between the years 1598 and 1629 under Shah Abbas. Construction of the mosque started in the 24th year of coronation and decorations and additions were completed during the Shah successors. By constructing the mosque, Shah Abbas intended to pay tribute to his grandfather. Vank Cathedral was constructed under Shah Abbas II in Julfa neighborhood, Isfahan. The Cathedral has functioned as a place to hold religious ceremonies, to instruct the priests and to communicate with other Armenians worldwide. The results indicated that churches were among the Similarity-beauty-based type which convey a strong sense of symbolism, intimacy and invitation. Also, in churches natural representations are highly respected, large-scale proportions are applied, high-quality materials are used and spatial variety and movement hierarchy are taken into consideration. A prime example of this is Vank Cathedral. Synagogues, in contrast, enjoy the incomparability-glory attribute. They covey the minimum sense of symbolism and natural representations are reflected only very softly. Proportions are realistic and no costly materials have been used. Spatial variety is also at minimum. Moshe Haya synagogue is a good example. Mosques, in terms of characteristics mentioned stand in-between and are, in fact, similarity-beauty/ incomparability-glory in character. Abbasi Gathering Mosque (masjid-e-Jame Abbasi) is the best example for this. In conclusion, it may be said that synagogues have the lowest inclination to luxury. In contrast, churches have the highest inclination to luxury. Also, worship places in Abrahamic religions have passed through a incomparability-to-beauty process. The best example of this can be seen in Mushe Haya and Mulah Neisan synagogues. Although the latter is more luxurious than the former, they are both less luxurious than Vank Cathedral and Jaame› Abbasi Mosque.


Recognition of urban elements in city centrehierarchy in the urbanism methods of Islamic period of Iran
Mahdi Hamzenejad, Mostafa Seirafianpour,
Volume 6, Issue 4 (winter2019 2019)
Abstract
The recognition of main urban elements, specially the holy monuments, have had changed a lot in the image of the Islamic city since past to present. Façade, height and position of building are some of the ways of making recognition. In each period, some of the buildings with specific activities are recognized. Buildings which was mosque, bazaar, monastery, tomb, bath, reservoir, mounth, school or citadel, now is transformed to political, administrative, commercial or sometimes residential and religious one. It has root in the mind of the governors or the builder of the buildings that which one is more recognized. Among all of urban activities, the recognition of religious buildings is the most disputed one. The aim of this research is the typology of recognition of the main buildings of the city centre, specially the religious ones, in order to be beneficial for the contemporary urban design.
This research initially tries to distinguish different types of recognition of special elements in the image of city, with the phenomenological approach from theory to practice. Then it attempts to assess them with theoretical and cultural criteria.
According to the consequences, tWo types of encounter with the recognition of urban image can be distinguished. The first type is need – oriented and functionalist which follow emergence and recognition of buildings in plan, much more than image and dosent pay much attention to aesthetic preferences. This type of recognition was more common in the earlier periods of Islamic civilization (Khorasani Style) such as Naeen city centre. In the second type, the emphasis is on the aesthetic recognition of buildings, specially the religious ones. Cities which belong to this type, last two periods of conflicting identities. This evolution reached a balance between these orientations in the safavid period. This research tries to introduce the safavid period as a balanced tendency in consideration of proper recognition of each building and suggest the continuation of its patterns.
 
A Comparative Study of the Concept of "Privacy" in the House of Islamic Countries in the Middle East (Case Study: Houses of Isfahan, Sanaa, Damascus)
Dr Somayeh Omidvari, Dr Mehdi Hamzenejad,
Volume 10, Issue 3 (3-2022)
Abstract
Respecting family privacy, as well as guests, and separation of these two domains of life, is particularly significant in Islamic households, and its inception and manifestation in architecture have varied based on climatic, geographical, and cultural contexts. A study of privacy practices in the homes of different Islamic countries exemplifies this variability. With this aim, this study examines three patterns of houses in three cities with Islamic antiquity and origin. The descriptive-analytical method was employed in this paper to investigate the concept of privacy and the examination of how it displays itself in these three modules. This research seeks to determinehow the concept of «privacy» manifest various forms and appearances in different lands depending on different cultures and geographies. Hence, the concept of privacy has been investigated by researching the behavioral patterns and typology of dwellings in three Islamic cities including Isfahan, Sana›a, and Damascus.The separation of private and public spaces has been the most visible embodiment of privacy in these homes. Due to the extension of the home on one level, the separation of the visitors› spaces from the family occurred in the houses of Isfahan through the separation of the yards and spaces surrounding the yards. Owing to the peculiar climatic conditions in Damascus and the extension of spaces on the first floor to get the desired wind, it was feasible to divide the privacy in the main residences by dividing the different floors. According to the region›s unique geographical conditions, including the presence of rocky land, and, on the other hand, the region›s specific security conditions, privacy in Sana›as’ homes has been accomplished through the distribution of spaces on separate floors of the house. This article is based on the research hypothesis that there is a link between the emergence of privacy in Islamic homes and the status of «ecology - nature and man,» which includes various climatic, geographical, and cultural contexts; while testing the research hypothesis, it reveals that the region›s environment has played an important role in the emergence of various manifestations of privacy, and the extent of this privacy has also varied in these three case studies.

The combined birth of "part and whole" from within each other in the process of architectural design using the philosophical theory of " basit al-haqiqa" of Sadraei
Mr Abouzar Izadpour, Dr Mahdi Hamzenejad, Dr Tahereh Nasr, Dr Mohamad Ali Akhgar,
Volume 11, Issue 4 (11-2023)
Abstract
In the last three decades, many studies have been done in the design process. In some of these studies, there is a psychological or philosophical view. In Iran, there are few examples of a philosophical approach to the design process. One of the important attitudes in global and Iranian attitudes, which also has a strong philosophical root in Western thought; The attitude is Dualism. This research tries to clarify the influence of Mulla Sadra's philosophy in the design process. This research has a practical purpose. This research wants to provide designers with results compatible with philosophical foundations. Argumentative-analytical research method is based on philosophical rules. This research first has an overview of architectural design processes. The components obtained from these processes are these doubles: "implicit knowledge-scientific knowledge"; "Unconsciousness - self-awareness"; "divergence-convergence"; "Black box-transparent box" and "normative-proof theories". Each of these duals has an important role in the formation of the design process. These doubles are formed under the philosophical theories of structuralism or deconstruction and with the older roots of Hegelian dialectics; Sometimes psychological views such as "conscious" and "unconscious" play a role in them. The current research defines all doubles with two components: "simultaneous birth of part and whole from within each other"; This definition is obtained from Mulla Sadra's Basit al-Haqiqa rule. The result of the research is: the part-whole duality is the product of the experiences of the first to third generation of the design process. Each part of this dual is used in different parts of the design; So both parts can be used in the design process. Based on this, each architectural component in each part of the design stages can be examined from two different aspects and can be effective on architectural design processes: 1- It looks at itself from the aspect that is a part and is in plurality; 2- From that aspect which is the whole, it looks beyond itself (to its simple self) and is in unity. The innovation of this research is the navigation of the definition of "whole from part" and "part from whole" which probably creates necessary and valuable paths for the design process. It can be a comprehensive look between three generations of architectural design process and define the fourth generation.

architectural design process based on transcendent wisdom, Investigating the effect of Mulla Sadra's Basit al-Haqiqa rule on architectural design process
Mr Abouzar Izadpour, Dr Mahdi Hamzenejad, Dr Tahereh Nasr, Dr Mohamad Ali Akhgar,
Volume 12, Issue 3 (10-2024)
Abstract
Existential simplicity of architecture can establish harmony between the field of human life  environment  (architecture), the field  of human inner and soul, and the field of existence and reality  (ontological field). It is also important in the context of transcendental wisdom especially  while the rule of " "Simple al-Haqiqah" is ongoing. By using the method of library documents, and  a  combination of logical reasoning  methodology   besides qualitative   content   analysis,  the   author   initially   reviews  the   existing. After that, by examining the foundations of transcendental wisdom, he takes a step towards Sadra's epistemology and tries to match the obtained components with the corresponding components in the architectural design process models, and then explains how the foundations obtained from transcendental wisdom affect the design processes. The result is that the simplicity of the soul in relation to its internal powers is surrounded by the simplicity of the necessary being in relation to the entire system of existence, and since architecture is also a function of the powers of the soul, including the power of imagination; Therefore, surrounded by the simplicity of the self is raised and this important occurs in the context of Mulla Sadra's basit al-haqiqa rule - as the most fundamental principle in the realm of ontology and epistemology that accepts plurality with the appearance of unity in multitudes - and its consequence is Sadra's design process.
 

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