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Mozhgan Rezaei, Azita Balalioskuei, Mohammad Ali Keynejad,
Volume 11, Issue 4 (11-2023)
Volume 11, Issue 4 (11-2023)
Abstract
Water has a vital role in human life, as the source and symbol of life, particularly in the Islamic community. Poor management of water resources in recent decades has posed a serious threat to the physical aspect of life in Islamic countries, which are predominantly located in dry regions. Moreover, the weakness of functional and symbolic position of water in Islamic-Iranian architecture has been the consequence of this situation. Water have a tangible and essential role not only in the physical aspect of human life (external world), it is also closely connected with the spiritual aspect of life (inner world), assisting individuals in stages of felicity (sa'adah) and perfection (kamal) according to transcendent theosophy. With its richness linked with spiritual, sacred, and mystical manifestations, Islamic architecture represents water both in its external world (zahir) and inner world (batin). In terms of the former,issue water unites with the real space for the purposes of balancing and regulating the climate conditions; in terms of the latter, issue it merges with the sacred atmosphere of the architecture. Therefore, water is one of the most valuable, universal, and structural elements of Islamic architecture. In Mulla Sadra’s view, water can be considered as one of the symbolic cores of perfecting motion of life with regard to his doctrine of substantial motion. The Holy Quran mentions different forms of the role of water in witnessing and being of humanities more than 63 times. The manifestations of such intuitive quantitative instances were studied based on the stages of Sadrai perception, namely the sensory, the imaginary, and the intellectual. As shown in the theoretical framework, this analysis revealed the generalizability of universal vital, sacred, biological, and technological values to architecture and urban spaces. Accordingly, beauty, vitality, and life in the general sense and life in the sense of becoming Godliness were the ultimate findings of studying the function of water in Islamic architecture.
Massud Wahdattalab, Zeinab Hayati,
Volume 11, Issue 4 (11-2023)
Volume 11, Issue 4 (11-2023)
Abstract
Understanding, comprehension and sensory reception of the human being, from the architectural implications, undergo changes by getting far and closer to the architectural works. It is necessary to pay attention to this issue in pilgrimage architecture due to the importance of feeling responses at different distances.This research answers these questions: 1- What effect does the change of scale have on the decline of pilgrimage architectural meanings such as "Grandeur" and "intimacy"? 2- What changes do people's feeling responses undergo at different stages of approaching a pilgrimage site? The purpose of this research is to investigate the two implications of Grandeur and Intimacy in pilgrimage buildings and how it is perceived by the visitor at different distances of the building, including the stages of seeing, crossing the threshold and touching the building in the center. In this research, a mixed approach was chosen and qualitative content analysis was used, followed by exploratory factor analysis in SPSS software and confirmatory factor analysis in AMOS software. For this purpose, the individual's "distance" variable was considered as an independent variable, and "intimacy" and " Grandeur" were considered as dependent variables. 19 items in the questionnaire were compiled using the intervention method and by manipulating the scale and size of the images and provided to 229 subjects. For ease of answering, one building was evaluated in each question. Further, exploratory factor analysis led to the discovery of 4 components, which were proved by confirmatory factor analysis. The findings of the research show that there is a significant relationship between visibility and Grandeur on the one hand and centrality and intimacy on the other hand. The standard factor loadings of the items of each factor are more than 0.4. Considering the significance of the items in their factor for all the variables of the research, it is concluded that by changing the scale in a desirable range from " Dominant scale" to "intimate scale", the person's preference is transformed from grandeur to intimacy. No matter how much in the stage of vision and desirability of grandeur, we witness a direct relationship with the same slope, the pleasantness of the proportional relationship and intimacy does not have such a constant rhythm and harmony, and too closeness to the sacred matter has an avoidance feature for the pilgrim.
Jana Arabzadeh, Hasan Bolkhari Ghehi, Seyed Majid Mofidi Shemirani, Iraj Etesam, Azadeh Shahcheraghi,
Volume 12, Issue 1 (3-2024)
Volume 12, Issue 1 (3-2024)
Abstract
Problem statement: Nature is Human’s first existence and home. Essence and accident are the aspects of Mollasadra Trans-substantial Motion theory, which defines the rhythm of motion, from form to meaning to substance utility and welfare. Seems that the mentioned subject is in contradiction with today scientific world rather that their goal is the same. Biophilic design tries to create a living condition with nature in human living environment. A realization of Alive Architecture according to Mollasadra Trans-substantial theory creates possibility to increase quality of life.
Question and research objective: the Aim of this research is to achieve the Alive Architecture purpose to increase quality of life and notify spirituality in Architecture to calm soul. To reach the mentioned aim, the research defines an appropriate answer to the relation of Mollasadra Tran-substantial Motion theory with Biophilic Architecture.
Research Methodology: The research was based on a Qualitative method (Grounded theory) with data analysis strategy, systematic coding of Strauss and Corbin with the help of MaxQDA software. The nature of the data in this research is Textual, semantic and unstructured derived from deep interviews, which have been analyzed with inductive logic by interpretive analysis.
Conclusion: The research findings prove that, essence transformation is in each being of existence, and Biophilic Architecture reminds Aliveness of existence by essence transformation through considering alive elements. The purposes such as: Perfection, Progressive, Reunion, soul and body, Timeless concept, are in Human and existence elements. The possibility of having essence transformation in a meaningful Architecture via considering more aimed purposes in terms of, communication, new thinking and Seeking reality, would have result in Beauty creation and Living Architecture.
Question and research objective: the Aim of this research is to achieve the Alive Architecture purpose to increase quality of life and notify spirituality in Architecture to calm soul. To reach the mentioned aim, the research defines an appropriate answer to the relation of Mollasadra Tran-substantial Motion theory with Biophilic Architecture.
Research Methodology: The research was based on a Qualitative method (Grounded theory) with data analysis strategy, systematic coding of Strauss and Corbin with the help of MaxQDA software. The nature of the data in this research is Textual, semantic and unstructured derived from deep interviews, which have been analyzed with inductive logic by interpretive analysis.
Conclusion: The research findings prove that, essence transformation is in each being of existence, and Biophilic Architecture reminds Aliveness of existence by essence transformation through considering alive elements. The purposes such as: Perfection, Progressive, Reunion, soul and body, Timeless concept, are in Human and existence elements. The possibility of having essence transformation in a meaningful Architecture via considering more aimed purposes in terms of, communication, new thinking and Seeking reality, would have result in Beauty creation and Living Architecture.
Mohammad Bagher Valizadeh Owghani, , Minou Gharehbaglou,
Volume 12, Issue 2 (6-2024)
Volume 12, Issue 2 (6-2024)
Abstract
Being able to take a lesson means avoiding repeating negative experiences and actions, and taking advice and learning from the positive experiences of the past. Throughout history, architectural works have emerged based on the accumulation of human experiences and have been continuous with trial and error. Based on this, the aim of the current research is to explain the function of lesson-taking in different aspects of architectural works. This research, relying on the method of logical reasoning, seeks to explain the category of learning in architecture in three areas: learning person, the subject of learning and the learning process. Due to its educational function, lesson-taking can act in architecture as a way to criticize, learn and benefit from the positive and negative experiences of past architectural works. The lesson-taking category in architectural works includes architects as the creators of the architectural work and people as the creators of the cultural infrastructure of architecture, who by being trained and equipped with the means of lesson-taking can acquire, transfer and correctly use the information of the subject of the lesson (architecture). The subject of lesson is the semantic and physical aspects of architecture, and from the point of view of lesson-taking, what is good and beautiful in these aspects has the ability to instruct and learned from. It is possible to take lessons from architectural works in a conscious process and based on the means of advisability or unconsciously and relying on mental accumulations throughout history. The lesson-taking process and the way of imparting lessons and tips in architecture occurs more consciously for technical and specialized people (architects) and more unconsciously for ordinary people (architecture's audience).
Architects, under the condition of proper and sufficient education during their studies, due to their scientific and technical view on architectural works, can take advantage of positive and negative experiences of architectural works in a more conscious and self-aware manner; but people and architectural audiences would take lessons from the work of architecture unconsciously and unknowingly due to lack of sufficient expertise. This issue manifests itself mostly in connection with historical and remaining from the distant past architectural works that recognition, criticism, and education of them require expertise and historical knowledge. In other words, architects have an easier connection with architectural works from the distant and recent past, and audiences mostly with existing and belonging to the recent past architectural works. By educating and familiarizing the audience with the architectural values of the distant and recent past, it is possible to lead them towards a conscious lesson-taking from architectural works.
Architects, under the condition of proper and sufficient education during their studies, due to their scientific and technical view on architectural works, can take advantage of positive and negative experiences of architectural works in a more conscious and self-aware manner; but people and architectural audiences would take lessons from the work of architecture unconsciously and unknowingly due to lack of sufficient expertise. This issue manifests itself mostly in connection with historical and remaining from the distant past architectural works that recognition, criticism, and education of them require expertise and historical knowledge. In other words, architects have an easier connection with architectural works from the distant and recent past, and audiences mostly with existing and belonging to the recent past architectural works. By educating and familiarizing the audience with the architectural values of the distant and recent past, it is possible to lead them towards a conscious lesson-taking from architectural works.
Dr Mahmud Rezaei,
Volume 12, Issue 2 (6-2024)
Volume 12, Issue 2 (6-2024)
Abstract
The article seeks a meaningful relationship between design-oriented academic courses in Iran, such as architecture and urban design courses, and three normative characteristics namely “Islamization”, “indigenization” and “up-to-dating” as a standard imparted by the Cultural Revolution Development Council in Iran. For this, the article uses ‘Knowledge Mobilization’(KM) as a key global concept to apply those three qualities. Knowledge Mobilization means more application of knowledge or better use of it, which means reducing the distance between theory and practice. Four steps are recommended in improving the quality of research and increasing its impact in the society:
1. Ground the research question or problem in concrete and observable phenomena in order to appreciate and situate its multiple dimensions and manifestations. 2. Develop plausible concepts and models that represent the main aspects of the observed phenomena and that thereby provide a base for new theories to address the central research question. 3. Use appropriate methods to design the research and obtain empirical evidence of the concepts and plausible models for examining the question about the phenomenon being examined. 4. Apply and disseminate the research findings to address the research question from the perspectives of different academic and practitioner users (Van De Ven & Johnson, 2006, p. 810)
Examining the impact of this global concept with common initiatives in Iran with the titles of efficiency, Islamic, ruling, local and modernization has not been compared so far. Also, in intermediate knowledge, for example, between the disciplines of art, technical sciences, humanities and social sciences, such as the disciplines of architecture and urban planning, which have a "design-oriented" nature, the distinction of this concept and its application has not been made much either in the world or in Iran. These fields of academia include workshops and studio course formats which makes them totally apart from the other disciplines. The research thus aims to find more effective methods to apply the norms into the courses.
The relationship between the educational system, the experts or professional environment and the organizations related to urban management and most importantly the residents and the people can enrich the employment, development and participation. Also, the free presence of academics, professors, and students can introduce world literature and theories to the people with representative planning and implement scientific dimensions. In this way, establishing a relationship between the university and the profession causes employment and more efficiency of students' activities, and their efforts are prevented from being wasted (Noorian and Rezaei, 2015).
Abdolhamid Noghreh-kar has shown that the relationship of "Islamic wisdom" with human processes, including the creation of works of art, architecture and urban planning, has five stages (idea, motivation, method, product, effect). Each stage has its sources and foundations, which identifies the direction, goals and results of the whole process. Therefore, the realization of a new civilization with an Islamic-Iranian identity cannot be an imitation of the current situation, the past or other civilizations. Rather, each stage should choose its sources from the Islamic school, i.e. Islamic beliefs and teachings, rulings, ethics, and Ijtihad solutions. According to his "Theory of Salam", every architectural work can be evaluated from two spiritual and engineering dimensions - each in six factors. The spiritual dimension has general, qualitative and top-down characteristics, timeless and placeless conditions. But engineering dimensions have minor features, slightly from bottom to top and interrelated to time and place conditions. According to this theory, every architectural work goes through five stages of creation and in each stage it can be evaluated according to six factors. Out of these five stages of creation, three are knowledge and insight, intention and motivation, the practical method related to the architect. The fourth step is the architectural effect itself and the fifth step is its effect on the audience. Therefore, in evaluating works, all five stages should be measured with six spiritual factors and six engineering factors. This theory was proposed to explain the road map of modern Islamic civilization in the working group of art, architecture and urban planning (Naghrekar, 1401; 1395).
The research method is a combination of in-depth interviews and theoretical saturation. First, the texts related to "Knowledge Mobilization" as well as "Experiences in teaching these disciplines" from the 1950s have been reviewed and strategies have been extracted. Accordingly, and based on the three fundamental characteristics of the aforementioned council, the coding content has reached theoretical saturation with the participation of professors and students. It has been determined that Islamization includes localization and up-to-dating goals. To achieve those three, "Knowledge Mobilization" is vital, which is accelerated with the help of "Studio". The link between courses, courses with the profession, society and global science is one of the priorities in the revision of the pedagogy. The relationship of "Islamization" with the designer's social role; " indigenization " with the link between the studio and the society; "up-to-dating" with the cooperation between designers and other professions, the use of modern technology, the publication of texts and the establishment of more research centers. The idea of mobilization of knowledge in the form of a workshop system, planned meetings, use of professors' publications, skill approaches of courses is proposed in the form of pedagogies. The article highlights that the purpose of the Islamization, indigenization and updating in the matter of education should be "Knowledge Mobilization”, i.e. production, publication, exchange of knowledge, provided that it causes change and improvement of society's policies. This mobilization of knowledge in schools of architecture and urban design will take place with a more effective studio format of teaching.
1. Ground the research question or problem in concrete and observable phenomena in order to appreciate and situate its multiple dimensions and manifestations. 2. Develop plausible concepts and models that represent the main aspects of the observed phenomena and that thereby provide a base for new theories to address the central research question. 3. Use appropriate methods to design the research and obtain empirical evidence of the concepts and plausible models for examining the question about the phenomenon being examined. 4. Apply and disseminate the research findings to address the research question from the perspectives of different academic and practitioner users
Examining the impact of this global concept with common initiatives in Iran with the titles of efficiency, Islamic, ruling, local and modernization has not been compared so far. Also, in intermediate knowledge, for example, between the disciplines of art, technical sciences, humanities and social sciences, such as the disciplines of architecture and urban planning, which have a "design-oriented" nature, the distinction of this concept and its application has not been made much either in the world or in Iran. These fields of academia include workshops and studio course formats which makes them totally apart from the other disciplines. The research thus aims to find more effective methods to apply the norms into the courses.
The relationship between the educational system, the experts or professional environment and the organizations related to urban management and most importantly the residents and the people can enrich the employment, development and participation. Also, the free presence of academics, professors, and students can introduce world literature and theories to the people with representative planning and implement scientific dimensions. In this way, establishing a relationship between the university and the profession causes employment and more efficiency of students' activities, and their efforts are prevented from being wasted (Noorian and Rezaei, 2015).
Abdolhamid Noghreh-kar has shown that the relationship of "Islamic wisdom" with human processes, including the creation of works of art, architecture and urban planning, has five stages (idea, motivation, method, product, effect). Each stage has its sources and foundations, which identifies the direction, goals and results of the whole process. Therefore, the realization of a new civilization with an Islamic-Iranian identity cannot be an imitation of the current situation, the past or other civilizations. Rather, each stage should choose its sources from the Islamic school, i.e. Islamic beliefs and teachings, rulings, ethics, and Ijtihad solutions. According to his "Theory of Salam", every architectural work can be evaluated from two spiritual and engineering dimensions - each in six factors. The spiritual dimension has general, qualitative and top-down characteristics, timeless and placeless conditions. But engineering dimensions have minor features, slightly from bottom to top and interrelated to time and place conditions. According to this theory, every architectural work goes through five stages of creation and in each stage it can be evaluated according to six factors. Out of these five stages of creation, three are knowledge and insight, intention and motivation, the practical method related to the architect. The fourth step is the architectural effect itself and the fifth step is its effect on the audience. Therefore, in evaluating works, all five stages should be measured with six spiritual factors and six engineering factors. This theory was proposed to explain the road map of modern Islamic civilization in the working group of art, architecture and urban planning (Naghrekar, 1401; 1395).
The research method is a combination of in-depth interviews and theoretical saturation. First, the texts related to "Knowledge Mobilization" as well as "Experiences in teaching these disciplines" from the 1950s have been reviewed and strategies have been extracted. Accordingly, and based on the three fundamental characteristics of the aforementioned council, the coding content has reached theoretical saturation with the participation of professors and students. It has been determined that Islamization includes localization and up-to-dating goals. To achieve those three, "Knowledge Mobilization" is vital, which is accelerated with the help of "Studio". The link between courses, courses with the profession, society and global science is one of the priorities in the revision of the pedagogy. The relationship of "Islamization" with the designer's social role; " indigenization " with the link between the studio and the society; "up-to-dating" with the cooperation between designers and other professions, the use of modern technology, the publication of texts and the establishment of more research centers. The idea of mobilization of knowledge in the form of a workshop system, planned meetings, use of professors' publications, skill approaches of courses is proposed in the form of pedagogies. The article highlights that the purpose of the Islamization, indigenization and updating in the matter of education should be "Knowledge Mobilization”, i.e. production, publication, exchange of knowledge, provided that it causes change and improvement of society's policies. This mobilization of knowledge in schools of architecture and urban design will take place with a more effective studio format of teaching.
Ramin Khorsand, Behzad Omranzadeh, Reza Motahar,
Volume 12, Issue 2 (6-2024)
Volume 12, Issue 2 (6-2024)
Abstract
High-rise construction is one of the controversial issues in the urbanism, both theoretically and practically. The various opinions and the agreements and oppositions that exist for it and the need to take a correct position on this matter indicate the necessity of analysis and Critique of this issue. What makes the issue more sensitive in a country like Iran is the connection between identity, culture, Islamic-Iranian lifestyle and religious beliefs with high-rise construction. The approval of the supreme council of urbanism and architecture of Iran regarding the location and criterias and regulations for the construction of high-rise buildings in the city of Tehran (1400) and its content also doubles the need to investigate this issue. Therefore, these questions are raised: What are the consequences of high-rise development in physiological, social, economic, transportation and traffic, environmental, physical and visual dimensions, and how it is evaluated from the perspective of Islamic worldview, Islamic culture and jurisprudence? How has the approval of the Supreme Council of Urbanism and Architecture of Iran paid attention to the results of various researches and the values of Islamic worldview, Islamic-Iranian culture and Islamic jurisprudence in relation to high-rise construction? What strategies can be pursued to avoid the disadvantages of high-rise construction in the country?
The purpose of the current research is to provide an analysis and explanation of the consequences of high-rise construction in the country with an identity and cultural perspective and with an emphasis on the criteria of Islamic worldview, as well as criticizing the approval of the supreme council of urbanism and architecture of Iran, and finally to provide appropriate strategies for high-rise construction. This is achieved by examining the history of high-rise construction in the world and Iran, meta-analysis of various researches on the evaluation of consequences of high-rise construction and precision in the opinions of researchers in this field.
The results of the research indicate that high-rise construction - especially in residential use - in spite of the benefits have been mentioned for it, works against its primary goals in the long run and it imposes various negative effects in terms of physical-spatial, environmental, transportation, social, economic, landscape, etc. on the city and citizens. Examining the criteria, principles and values of the Islamic worldview, Islamic-Iranian culture and lifestyle, and jurisprudential opinions also show that high-rise construction conflicts with them from various aspects. This has left extensive damages in social interactions, lifestyle, quality of people life and especially the foundation of the family. Therefore, the development and promotion of high-rise construction is not logical, it does not improve the quality of living in the city, but it also causes its degradation. So, the action of the supreme council of urbanism and architecture in approving the high-rise construction permit in Tehran is not evaluated positively and can be the source of future problems for Tehran. The recent resolution of this council is flawed in terms of theoretical approaches, necessity, goals, possibility, implementation guarantee and content. Most of the goals that are mentioned in the justification of this resolution are due to the acceptance of the current flawed trend governing economic relations in cities, especially in the field of land and housing, which is based on capitalists' speculation, personal gain, monopoly and hoarding in the land and housing market. Clearly, the consequence of such a view results in high-rise construction. While in this regard, it is necessary to reform the economic system of the cities and eliminate the brokerage and speculation market, and the realization of the goals should be sought in them. According to the studies, the following strategies and solutions are presented to solve the damage of high-rise construction and to move away from this model:
The purpose of the current research is to provide an analysis and explanation of the consequences of high-rise construction in the country with an identity and cultural perspective and with an emphasis on the criteria of Islamic worldview, as well as criticizing the approval of the supreme council of urbanism and architecture of Iran, and finally to provide appropriate strategies for high-rise construction. This is achieved by examining the history of high-rise construction in the world and Iran, meta-analysis of various researches on the evaluation of consequences of high-rise construction and precision in the opinions of researchers in this field.
The results of the research indicate that high-rise construction - especially in residential use - in spite of the benefits have been mentioned for it, works against its primary goals in the long run and it imposes various negative effects in terms of physical-spatial, environmental, transportation, social, economic, landscape, etc. on the city and citizens. Examining the criteria, principles and values of the Islamic worldview, Islamic-Iranian culture and lifestyle, and jurisprudential opinions also show that high-rise construction conflicts with them from various aspects. This has left extensive damages in social interactions, lifestyle, quality of people life and especially the foundation of the family. Therefore, the development and promotion of high-rise construction is not logical, it does not improve the quality of living in the city, but it also causes its degradation. So, the action of the supreme council of urbanism and architecture in approving the high-rise construction permit in Tehran is not evaluated positively and can be the source of future problems for Tehran. The recent resolution of this council is flawed in terms of theoretical approaches, necessity, goals, possibility, implementation guarantee and content. Most of the goals that are mentioned in the justification of this resolution are due to the acceptance of the current flawed trend governing economic relations in cities, especially in the field of land and housing, which is based on capitalists' speculation, personal gain, monopoly and hoarding in the land and housing market. Clearly, the consequence of such a view results in high-rise construction. While in this regard, it is necessary to reform the economic system of the cities and eliminate the brokerage and speculation market, and the realization of the goals should be sought in them. According to the studies, the following strategies and solutions are presented to solve the damage of high-rise construction and to move away from this model:
- Short-term strategies and solutions:
- Exclusion of high-rise buildings to commercial, office and similar uses in specific and planned areas and serious avoidance of allocating them to residential use.
- Revision of high-rise construction criteria based on Islamic values and the qualities of Islamic-Iranian architecture and urbanism.
- Prevision of the supervisory institution with a detailed description of duties to monitor the implementation of high-rise construction criteria and also the provision of effective punitive policies in order to prevent the occurrence of violations.
- Prevision of financial and tax mechanisms to eliminate hoarding of land and housing.
- Provision of necessary services and infrastructure, especially in the field of transportation and urban traffic in high-rise built-up areas.
- Long-term strategies and solutions:
- Revision of land preparation plan considering the existence of sufficient land in Iran and the possibility of sustainable and regulated horizontal expansion of cities and settlements.
- Adopting economic measures based on Islamic teachings in order to convert land, building and housing from capital goods to consumer goods.
- Extraction of urban development patterns based on Islamic-Iranian identity and culture and by using the historical records and experiences of cities and hidden semantic values in them.
- Revival of suitable agricultural, industrial and commercial areas and directing the population of metropolises, especially Tehran, to these areas.
- Laying the foundation for increasing production and providing facilities for residents of villages and small and medium towns to prevent migration to metropolises and increase reverse migration.
- Revival of the neighborhood system in the existing high-rise built-up areas and creation the basis for increasing the socio-cultural interactions of high-rise buildings residents, in order to reduce the socio-cultural damages.
Dr Hossein Esmaeili Sangari, Mrs Raheleh Parvin,
Volume 12, Issue 3 (10-2024)
Volume 12, Issue 3 (10-2024)
Abstract
The common language of religious architecture in historical periods assumes the attitude of thought. It has played an important role in creating the architecture of Iranian mosques. The topic of this article is based on the thought hidden in religious architecture, despite the existence of theoretical foundations, a single explanation based on the knowledge of the inner nature of the audience and their attitude towards the surrounding environment and the architectural space of its definition has been created. The thought that explains the way of understanding the architectural space during the historical periods in the existential nature of man is important in terms of the foundation of architectural creation. The creation of architectural work is an appreciative revelation based on carrying a special idea and concept. The importance of this research is that until now, there has not been comprehensive and coherent research about the role of thought in the common language of the architecture of these mosques. Therefore, the current study aims to answer the main question "To what extent is the role of thought in creating a common language of architecture in the Kabud mosques of Tabriz and Sheikh Lutfullah in Isfahan?", Therefore, the current research method is based on logical reasoning, analytical-descriptive and library study, documents, historical documents related to the Kabud Mosque of Tabriz and Sheikh Lotfollah Mosque of Isfahan, field observations and the study of Burkhardt and Grabar's thoughts in this regard.
The opinions of Titus Burkhardt and Oleg Grabar about Islamic architecture, examining the attitude and perspective of these two architects for the formation of Islamic architecture, shows that Burkhardt considers the formation of architecture and its elements to be derived from the traditions of the Islamic religion. Still, Grabar uses Islam as a culture-building component along with other architectural factors. despite the difference in intellectual foundations in the two approaches the views of thinkers such as; Oleg Grabar and Titus Burkhardt in the field of mosque architecture, have investigated the attitude of thought in the mentioned mosques as a research object, to the formation of the common language of religious architecture in its most perfect example, the mosque. To study and get to know the Kabud Mosque of Tabriz and Sheikh Lutfullah of Isfahan, you can get a variety of information from written sources, and sources that comment on the artistic and architectural wonders of these two works especially. has been done, while in no treatise or book, the idea of building these two buildings, which were implemented in two different historical periods, has not been investigated directly or indirectly. The difference in the attitude of Burkhardt (traditionalist, semantic) and Grabar (believed history based on the teachings of Hegel's philosophy of history) to the hierarchy of mosque architecture caused them to have different views on the influence of religion in the formation of Islamic architecture. But the common points that exist in the opinions of Titus Burkhart and Oleg Grabar about Islamic architecture are:
We are emphasizing the importance of tradition and history in the formation of Islamic architecture.
He is emphasizing the relationship between architecture and the natural and geographical environment.
We are emphasizing the importance of light and shadow in Islamic architecture.
The use of artistic and aesthetic elements in Islamic architecture.
I was emphasizing the importance of open and internal spaces in Islamic architecture.
They were emphasizing the importance of interaction between internal and external spaces in Islamic architecture. The results show that the architecture of each period is influenced by outstanding ideas that are manifested in the body and form of mosques, and the role of thought in creating a common architectural language in these two mosques is very important. Although Burkhardt and Grabar have used different methods in explaining their ideas, for this reason, they explain the principles and elements of the building in different ways. However, they are unanimous in the role of Islam in creating religious architecture in Islamic lands. The results of the research indicate that the architecture of each period is influenced by a high thought that is manifested in the body and form and remains. Therefore, the role of thought in creating a common language behind the fundamental factors of architecture in both, despite the apparent differences, is affected by the separation and transition from the material world and the transition to the spiritual world in the intersection of the position of building and the position of reading.
The opinions of Titus Burkhardt and Oleg Grabar about Islamic architecture, examining the attitude and perspective of these two architects for the formation of Islamic architecture, shows that Burkhardt considers the formation of architecture and its elements to be derived from the traditions of the Islamic religion. Still, Grabar uses Islam as a culture-building component along with other architectural factors. despite the difference in intellectual foundations in the two approaches the views of thinkers such as; Oleg Grabar and Titus Burkhardt in the field of mosque architecture, have investigated the attitude of thought in the mentioned mosques as a research object, to the formation of the common language of religious architecture in its most perfect example, the mosque. To study and get to know the Kabud Mosque of Tabriz and Sheikh Lutfullah of Isfahan, you can get a variety of information from written sources, and sources that comment on the artistic and architectural wonders of these two works especially. has been done, while in no treatise or book, the idea of building these two buildings, which were implemented in two different historical periods, has not been investigated directly or indirectly. The difference in the attitude of Burkhardt (traditionalist, semantic) and Grabar (believed history based on the teachings of Hegel's philosophy of history) to the hierarchy of mosque architecture caused them to have different views on the influence of religion in the formation of Islamic architecture. But the common points that exist in the opinions of Titus Burkhart and Oleg Grabar about Islamic architecture are:
We are emphasizing the importance of tradition and history in the formation of Islamic architecture.
He is emphasizing the relationship between architecture and the natural and geographical environment.
We are emphasizing the importance of light and shadow in Islamic architecture.
The use of artistic and aesthetic elements in Islamic architecture.
I was emphasizing the importance of open and internal spaces in Islamic architecture.
They were emphasizing the importance of interaction between internal and external spaces in Islamic architecture. The results show that the architecture of each period is influenced by outstanding ideas that are manifested in the body and form of mosques, and the role of thought in creating a common architectural language in these two mosques is very important. Although Burkhardt and Grabar have used different methods in explaining their ideas, for this reason, they explain the principles and elements of the building in different ways. However, they are unanimous in the role of Islam in creating religious architecture in Islamic lands. The results of the research indicate that the architecture of each period is influenced by a high thought that is manifested in the body and form and remains. Therefore, the role of thought in creating a common language behind the fundamental factors of architecture in both, despite the apparent differences, is affected by the separation and transition from the material world and the transition to the spiritual world in the intersection of the position of building and the position of reading.
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