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Showing 87 results for Architecture
Ph.d. Candidate Mahsa Javadi Nodeh, Dr Azadeh Shahcheraghi, Dr Alireza Andalib,
Volume 10, Issue 1 (3-2022)
Volume 10, Issue 1 (3-2022)
Abstract
Appropriate structural and physical design has been one of the climatic strategies of traditional houses in interacting with nature. Over many years, these houses have tested various types of designs and have now reached a stable structure and have obtained some reproducible principles. This way, not only have they affected the health of the users directly and positively, but also, they have prevented energy wastage, rectified the unhealthy conditions in internal spaces, reduced environmental crises, etc. These principles, however, have been disregarded in the structural aspects of spaces in the modern architecture. Bearing this in mind, the present study aimed to recognize the geometric and proportional patters as well as the standards being employed in the structures of central courtyard, winter halls, and the seasonal rooms designed based on the cold climate. The connections between various spaces were also investigated based on their structural features so that by comparing climatic criteria, we can get to a sustainable designing pattern based on the structural patterns. We can also recognize the most common nature-friendly spatial ratios in this region and make use of them to meet the needs of the modern era. In the current study, 12 traditional houses belonging to Qajar era were investigated. In so doing, the needed information was collected from the spaces affected by the cold climate via field observations and the obtained data were classified. Then using computational methods, logical reasoning, and qualitative as well as quantitative analyses, a series of geometric proportions and spatial relations were detected. The results of the analyses regarding the most common ratios, dimensions, and areas were indicative of the high compatibility of spatial patterns with the cold climate. More specifically, some spaces that are used for similar purposes in special seasons of the year have similar proportions and shapes. The differentiation between the spaces has only been limited to winter and summer. The details of the structures designed for winter have been attended to relatively more. Therefore, the structural patterns employed in the past can be used for designing buildings in the modern era. By doing so, we will be able to reduce most of the energy wastage.
Hamed Hayaty, Mahsa Behdarvand,
Volume 10, Issue 1 (3-2022)
Volume 10, Issue 1 (3-2022)
Abstract
With the arrival of Islam in Iran, the knowledge that had a strong connection with religion flourished in this land. Although in later periods schools were established independently from mosques, because of the religious studies in schools, the connection between mosques and schools was recreated again and they were called mosque-school in Islamic architecture. The integration of the two functions of mosque and school led to spatial innovations and creativity in the architecture of these buildings. Therefore, the architecture of these buildings had quite a special importance in the history of Islamic architecture. This article is based on the assumption that the body of Iranian schools from the Seljuk period to the Qajar period has evolved; It seeks to find the structural characteristics of Iranian schools in each historical period and also the evolution of their spatial arrangement by examining the models. For a better understanding and more specific analysis, the evolution of the spatial arrangement, typology of the structural system, and the relationship of traditional schools were conducted for the mentioned schools. This typology includes topics like structural system, spatial layout, structural communications, how to connect educational and worshiping (prayer) areas, methods of defining space (closed, open, and covered). The data were initially presented using a descriptive method and then they were evaluated through an analytical and adaptive method, and in terms of historical-interpretive approach, it was accomplished with typological analysis method and using library sources, collecting data from historical books, mapping, documents and receipts reading.
Study results show that schools in each historical period in order to meet the needs of students, have found specific structural characteristics and this has led to spatial changes, including residential, educational, and worshipping areas. For example, the porches of traditional schools initially had an educational function, and students gathered on the porches to discuss. In some cases, they also had been used for praying purpose. As a result, according to the present study and the case studies, the body of traditional schools in terms of the characteristics of the main components (porch, dorm, madrasa, etc.) and spatial arrangement, have passed evolutionary developments during the Seljuk period, Timurids, Safavids, Qajar.
Khaled Azizzadeh, Salahadin Molanai, Lida Balilan Asl,
Volume 10, Issue 1 (3-2022)
Volume 10, Issue 1 (3-2022)
Abstract
The period spanning middle of Qajar era to the first decade of Pahlavi is a part of Iran contemporary architecture which is influenced by inevitable alterations caused by modernity. Modern forms and figures have gradually changed spatial hierarchy of houses and their structure and consequently have led to a combinational style. A brief survey of spaces and chief elements of traditional houses of Sanandaj demonstrates these changes quite well. This paper tries to shed light on the prevalent style of spatial hierarchy of house entrances in transitional time period from tradition to modernity in Sanandaj. This research has been conducted using a theoretical approach and by a historical-interpretational method. In theoretical part, a qualitative approach is adopted and considering the literature history, effective factors on spatial quality evaluations are analyzed. The practical part of the research is carried out in two phases and by taking case studies under account. In this viewpoint, the theoretical part is firstly a brief appraisal of the architecture of the historical eras of Qajar and Pahlavi, evolution criteria and social revolutions of those periods as well. Moreover, assessment of houses based on historical periods has been done utilizing field studies, local survey, photography, house plan depicting and existing documents and plots. Secondly, based on acquired field and librarian information, all qualified houses for this research are compared and analyzed to attain a comprehensive understanding of their entrance spatial hierarchy. Findings of the research indicate that there has been a hierarchy in entrance of houses with traditional architecture pertinent to the needs of residents which is neglected to some extent by the designers in Pahlavi period. In conclusion it is admitted that by intermediate spaces, alongside the provision of confidentiality, it would be possible to achieve a proper definition of private and semi-private spaces in houses. Furthermore, disruption in functions and entities of other spaces could be avoided, which in turn leads to introducing a pattern for obtaining confidentiality; an inseparable principle of entity in Iranian architecture and culture.
Bushra Abbasi, Mohamadreza Bemanian,
Volume 10, Issue 2 (3-2022)
Volume 10, Issue 2 (3-2022)
Abstract
This research is a Qur'anic review that examines the effects of ethics on architecture from the Holy Qur'an’s point of view with the goal of introducing logical theoretical principals of ethical architecture. In order to reach the research goal, this research conducts the Induction, deduction and reverse extraction of research’s resulted theoretical concepts based on Aristotle's formal logic. The main question of this article is how theoretical principles of ethical architecture can be extracted from the Holy Qur'an on the grounds of Aristotelian logic? Given the priority of avoiding unethical issues over the acquisition of ethical virtues in the religion of Islam and the architectural position as an arbitrary act of human being that influences the inner attributes of the individual and the surrounding society, unethical issues can be considered as the most important factors in the formation of ethical principles for architecture. The unethical issues mentioned in the Holy Quran determine these principles from the point of view of the Muslim scripture and provides backbone of understanding the principles of ethical architecture. This research studies documents and resources based on a logical reasoning and Interpretative analytical approach. Research findings are validated using semi-structured interview techniques and indicate that experts validate the completeness and adequacy of the resulted theoretical principles and the logical process of this research. Research results include seven theoretical principles for ethical architecture; 1) Architecture should be a remembrance of God. 2) Architecture should be a tool of respect for its consumers and lack self- glorification over them. 3) Architecture should be goal-oriented towards the needs of future generation. 4) Architecture should eliminate social gaps and be a symbol of equality and modesty. 5) Architecture should create balance between human needs, pleasures and desires. 6) Architecture should answer human demands on the grounds of an economical and naturalistic approach. 7) Architecture should include structural strength with the acknowledgment of human lifetime limitations. The result of this research presents a coherent logical extraction of ethical architecture from the Holy Quran, which can be considered in the fields of theory and practice by academics and architects.
Dr Nasim Asharfi,
Volume 10, Issue 2 (3-2022)
Volume 10, Issue 2 (3-2022)
Abstract
Lack of attention to the philosophy of architecture as an intermediate science between general philosophy and architecture science has caused many researchers to link their research to philosophy without methodology. They introduce their research as the philosophy of Islamic architecture; While the philosophy of Islamic architecture is a kind of philosophy. The general philosophy merely provides its foundations; Therefore, not paying attention to the methodology and philosophy of architecture distorts the theoretical framework for the production of architectural science. Accordingly, the present study tries to introduce one of the methodologies of disciplines philosophy (observation theory) with a descriptive-analytical method and clarify the philosophy of Islamic architecture based on this theory. In this regard, the philosophy of architecture is introduced with two historical and logical approaches, each of which will be of two types: the first type is a philosophy that focuses on the production of architectural work and reality, and the second type is a philosophy that focuses on the science of architecture. Deals with the meaning of discipline knowledge Finally, there will be four types of philosophy of architecture. The discipline's philosophy of architecture has a significant role in producing Islamic architecture, which the present study introduces to achieve the proposed combined model (historical and logical).
Dr. Abbas Jahanbakhsh, Dr. Mohammadsaleh Shokouhibidhendi,
Volume 10, Issue 2 (3-2022)
Volume 10, Issue 2 (3-2022)
Abstract
One of the biggest strategic harms and mistakes that a society may suffer is the mistake at the level of dreams and social horizons. In such a way that there is a contradiction and inconsistency between the dreams and ideas that are for a social structure, for example, the "ideal form of the city" and the dream and ideal that is chosen for the whole social life and society is formed around it. The more society tries and spends for that heterogeneous structure, the more it becomes practically incapable and far from its goals and ideals. Therefore, this article, by depicting the favorable future situation of cities, has tried to direct the wishes and dreams of citizens and city managers about the city (and in principle society and life) and according to public acceptances and norms, which is interpreted as culture. To draw and achieve a better future and show that in contrast to the current style of urban planning in the country, which is influenced by the modernist model of the West, one can think of values such as "productive home", "constructive and thoughtful interaction with nature", " Brotherhood-based social system, "land price reduction", "spatial justice and the elimination of segregation", "family-based planning", "large housings", "mosque-led planning" and "neighborhood scale ". The idea of "Zistshahr" (livable city) is an attempt to achieve these values. This proposed model is presented in the form of bio-living complexes and according to the components of indigenous styles as well as the desirability and teachings of Iranian-Islamic culture. The design of the Zistshahr is an attempt to redefine the pattern of construction in newly established towns and settlements, so that it includes a large and productive residential units and provides other urban services in a way that, in addition to provide the needs, empowers families and the provides possibility of formation of the environment by the residents.
However, the realization of this idea requires feasibility studies. The four main issues around which feasibility studies are conducted are: the issue of land and its scarcity, the issue of water and energy supply, the issue of construction costs, and finally the issue of legal capacity.
Findings show that in terms of land supply, the idea of Zistshahr can accommodate a population equivalent to the entire country in an area of about 2% of the area of Iran. In terms of water and energy supply, there are solutions for sustainable urban design, which are explained in the article. Technical and executive costs will be equal to the Mehr housing projects (governmental housing projects in Iran in 2010s) for each residential unit with the help of the stages of construction, the use of more appropriate construction patterns and the use of participatory architecture, with the difference that the total area of the arena and lords of each unit in the city is about 5 to 15 times larger than Mehr housing units and with the help of mechanisms to eliminate and reduce land prices (similar to the methods used in Mehr housing and land supply model in the industrial towns experiences in Iran in 1980s), the design of the Zistshahr model can be more economical, sustainable and more logical than common patterns in urban planning in Iran. In addition to reforming the pattern of newly established cities and towns, it provides a platform for reverse migration to villages and solving the problem of imbalance and centralism in land management, and also plays a role as a driving force for reforming existing cities and villages.
Mr Amirhosein Farshchian, Ph.d Ahad Nejad Ebrahimi, Ph.d Minou Gharehbaglou,
Volume 10, Issue 4 (12-2022)
Volume 10, Issue 4 (12-2022)
Abstract
In specialized topics of aesthetics, structure and function, the buildings of Islamic architecture in Iran during certain periods, show the strong presence
of intellectual sciences such as mathematics. The use of geometry as a part of the science of numerical mathematics, which in its intellectual position has
complex calculations, indicates the connection of Islamic architects with the mathematicians of their time. According to the available books and written documents, the architect's personal reference to complex mathematical books in terms of numerical application is a subject that has been seen in lesser power. Accordingly, in this article, the educational relationship between architects and Islamic mathematicians has been examined. Geometry in its numerical position can not be transferred to the architectural structure, and this must be transferred to a specific geometric process in terms of action. How to connect the mathematics of Islamic theology and architecture about geometry, and of a special theoretical or practical type that can be used in the field of architecture is the basic question of research. How Islamic architects have understood theoretical and practical geometry from mathematicians and have applied it in architecture. In this regard, in the present study, the author has examined the research and analysis operations by identifying the fourth to eleventh AH due to the presence of prestigious Islamic mathematicians as well as glorious Islamic architecture from a geometrically known point of view. The study of analysis on manuscripts is very valid in scientific centers. These manuscripts have been analyzed by architecture in the form of face-to-face research and academic communication in the preparation of scanned images. The manuscripts belong to Islamic scholars including Buzjani, Farabi, Ibn Sina, Akhavan al-Safa, and Jamshid Kashani. In order to study geometry in the theories of Islamic mathematicians and to obtain basic information about geometry and mathematics, the deductive method has been used in research, and the contextualist approach has been used in the discussion of historical issues of architecture and knowledge topics of geometry. The research findings show the decision of Islamic mathematicians based on the issues of Islamic belief and thought to meet the practical needs in Islamic society and beyond. Islamic architects are also among the most important learners in the field of building architecture and related matters in terms of geometry. These topics are in the form of converting numerical mathematics into theoretical geometry in its quantitative and qualitative dimensions and practical geometry to achieve practical cases in providing applied geometry for educating architects. These teachings, due to their complexity and the fact that they belong to the mathematical field of equivalence, required face-to-face educational communication. This issue is called the meetings of artists between Islamic mathematicians and architects according to its own process.
In order to understand the knowledge of geometry by architectural experts in the period from the fourth to the eleventh AH, a subject has been created by Islamic mathematicians of that time that may have existed in previous centuries. This is the subject of communication classes created by Islamic mathematicians.
They tried to improve jobs in various fields. In the field of architects, this issue is called Artistics Meeting. Meetings in which Islamic mathematicians, with their vast knowledge and perception, have applied theoretical knowledge to the profession and minds of artists. The method of calculating geometry
in the practice of drawing and the emergence of applied volumes, surfaces and shapes has been done operationally as much as the consciousness of artists and the amount of their needs. Mathematicians such as Kashani, Farabi and Buzjani are among the most active people of the fourth to eleventh AH who have formed these sessions. What the architects have drawn and illustrated after teaching the sessions is the geometry of the Islamic mathematician, along with approximation and estimation with his previous knowledge and experience. In the past, architects used to turn to mathematicians in meetings to create architectural structures because an Islamic mathematician believes in the correctness and acceptability of a geometric theorem and teaches it when he can, through positive positivist and semantic methods of theoretical geometry. Prove it rationally. Islamic architects and mathematicians have discussed in their meetings how architecture in the field of applied geometry and have reached a conclusion in the discussion when the obtained geometry is based on theoretical and practical geometry and a correct understanding of it. Due to the breadth of perceptual understanding and experience, Islamic architects have developed the geometry learned for use in architecture into the dimensions of their profession, which is the result of a previous master and many years of experience, and use it in construction with the advice of an Islamic mathematician. Have done. This can be creativity in creating an architectural effect during the teaching of applied geometry in Artistics Meeting sessions by Islamic architects who have created magnificent and huge buildings in the period from the fourth to the eleventh AH.
Narges Khakbaz, Dr. Mohammadreza Rahimzadeh, Dr. Manouchehr Foroutan, Dr. Sara Hamzehloo,
Volume 10, Issue 4 (12-2022)
Volume 10, Issue 4 (12-2022)
Abstract
Islamic architecture of Iran has passed one of the most prosperous periods in (10-13AH) centuries and the share of the geographical area of capital of Iran in most part of this period, that means the city of Isfahan, for many reasons in this glow has been very important. Although about this growth and prosperity and begin and end and its causes there is a difference of opinion, few people have doubted its existence. In this era until late Qajar period core form and art form were related and had common features in architecture and handicrafts and the coherence and harmony between them were evident. This relation is expressed with the concept of tectonic in the history of western architecture. The concept that theorists have defined it interaction between core form and art form in the context of historical culture. Gradually, this coherence and great thought with the arrival of new materials and construction methods were forgotten from late Qajar period and artistic and tectonic construction was reduced in buildings, and Iranian architecture faced a crisis. Criticism of Iranian today's architecture has been very pervasive in recent decades, Many researchers know the main cause of instability is in Lack of recognition of architectural history of Iran and its technical and artistic construction methods. On the other hand review of researches shows in the tectonic field less been paid to core form and art form of tectonics, so it is necessary to study it. The main research question is How tectonic conform and art form are related in architecture and handicrafts of Islamic Iran in (10-13H) centuries and their similarities and commonalities with the aim of understanding the tectonic rules of the Islamic architecture of Iran. for this reason in this article to recognize of wood tectonic based on interpretive epistemological paradigm, comparative reasoning and qualitative content analysis with explanatory orientation based on Gottfried Semper's theory has studied common wood tectonic features in architecture and handcraft in three levels, whole architecture (the whole building), intermedate level architectural components (column, roof edge and door and window) and small level in handcraft (pulpit, pen box, Kmanche, Tombak, mirror and boxes) in (10 – 13AH) centuries. Based on the theoretical basis of tectonics and considering that wood has been the most practical materials before the arrival of industrial steel in Iran and an important role had in the construction of load-bearing elements such as beams and columns and architectural and handicraft decorations. Wood tectonic is divided in terms of core forms to general forms and articulation and in terms of art forms
to decorative surface. This tectonic features in the collection of wooden handicrafts of Metropolitan museum, Isfahan cultural heritage organization and Islamic art sites is study that have the most affinity in terms of technique and art with wooden architecture in the mentioned period.Wood handicrafts are two types: wood handicrafts which are part of the furniture like the pulpit of Hazrat Abolfazl in Aran and Bidgol of Isfahan and handicrafts that produced as movable objects such pen box, Kmanche, Tombak, mirror and wooden decorative boxes. In wooden architecture on a large scale and wooden architectural elements (beams and columns, ceilings, roof edges and doors and windows) in the middle scale are examined tectonic components from the collection of buildings and wooden elements of this period. In some cases due to the scarcity of pictorial resources inevitably has been used from examples outside the geographical area of Isfahan but attention has been paid that this samples are comparable to effects that notable similarity have with the effects of Isfahan. Because Isfahan has been the capital of Iran, many exchanges has had different geographical areas of Iran and in this regard this utilization does not harm the results of the research. Studies and surveys show that some wooden handicrafts on a large and medium scale are similar with non-wooden architecture and elements such as windbreaks and minarets that most of this heterogeneity is on a large scale and in buildings with masonry materials. These cases have been studied in the sense that in identifying wood tectonic rules are very important. Comparative study of wood tectonic features in handicrafts and architecture in the mentioned period reveals that among core form (general forms and articulation) and art form, there are important similarities in handicrafts and architecture. Wood tectonic harmony is notable in handicrafts and architecture not only in terms of core form but also art form. Tectonic subscriptions that indicate the characteristics of technical and artistic construction in Iranian architecture indicates in Iranian architecture how the building begins and ends, articulation of surfaces and decorative surfaces in terms of formal-structure is done under tectonic rules. Formal-structural similarities of wood tectonic in three scales (macro, medium and micro scale) under the tectonic rules: exposure of form and space (connect to earth and sky), articulation (different materials joint, tongue and groove, sliding joint, wick corner, bar joint and convex corner joint) are tectonic technical principles and the rule of covering surfaces(mosaic surface, border, carving, and negative surfaces) are artistic rules that expresses same tectonic culture. Tectonic culture had similar construction manifestations in similar culture and similar construction techniques have used in different materials.
to decorative surface. This tectonic features in the collection of wooden handicrafts of Metropolitan museum, Isfahan cultural heritage organization and Islamic art sites is study that have the most affinity in terms of technique and art with wooden architecture in the mentioned period.Wood handicrafts are two types: wood handicrafts which are part of the furniture like the pulpit of Hazrat Abolfazl in Aran and Bidgol of Isfahan and handicrafts that produced as movable objects such pen box, Kmanche, Tombak, mirror and wooden decorative boxes. In wooden architecture on a large scale and wooden architectural elements (beams and columns, ceilings, roof edges and doors and windows) in the middle scale are examined tectonic components from the collection of buildings and wooden elements of this period. In some cases due to the scarcity of pictorial resources inevitably has been used from examples outside the geographical area of Isfahan but attention has been paid that this samples are comparable to effects that notable similarity have with the effects of Isfahan. Because Isfahan has been the capital of Iran, many exchanges has had different geographical areas of Iran and in this regard this utilization does not harm the results of the research. Studies and surveys show that some wooden handicrafts on a large and medium scale are similar with non-wooden architecture and elements such as windbreaks and minarets that most of this heterogeneity is on a large scale and in buildings with masonry materials. These cases have been studied in the sense that in identifying wood tectonic rules are very important. Comparative study of wood tectonic features in handicrafts and architecture in the mentioned period reveals that among core form (general forms and articulation) and art form, there are important similarities in handicrafts and architecture. Wood tectonic harmony is notable in handicrafts and architecture not only in terms of core form but also art form. Tectonic subscriptions that indicate the characteristics of technical and artistic construction in Iranian architecture indicates in Iranian architecture how the building begins and ends, articulation of surfaces and decorative surfaces in terms of formal-structure is done under tectonic rules. Formal-structural similarities of wood tectonic in three scales (macro, medium and micro scale) under the tectonic rules: exposure of form and space (connect to earth and sky), articulation (different materials joint, tongue and groove, sliding joint, wick corner, bar joint and convex corner joint) are tectonic technical principles and the rule of covering surfaces(mosaic surface, border, carving, and negative surfaces) are artistic rules that expresses same tectonic culture. Tectonic culture had similar construction manifestations in similar culture and similar construction techniques have used in different materials.
Seyed Ali Seyedian, Aarash Jahandari, Mehdi Hamzenezhad,
Volume 10, Issue 4 (12-2022)
Volume 10, Issue 4 (12-2022)
Abstract
By changing the concept of identity in contemporary architecture and destroying the identity of Iranian-Islamic architecture, the need to recognize this crisis in the identity of architecture today is more and more felt. The purpose of this research is to identify the factors that create the identity crisis and provide solutions for the realization of components in the architecture of Sari. In order to carry out this research, we examined the city of Sari in three macro-scale (total city), middle (neighborhoods) and wisdom (single monuments of contemporary). First, we attempted to identify the identity elements in the city, neighborhoods and contemporary buildings, and then we analyzed these factors. For this purpose, 400 questionnaires were distributed among citizens in the city of Sari, of which 274 were analyzed. In this way, we used spss software to analyze the data and statistical samples, and then we used the structural equation PLS software to analyze the correlation. The results of this study showed that what causes the identity crisis on the scale of the city, neighborhood and contemporary buildings. After identifying these factors, we need to provide some solutions to prevent this process from happening. The findings of the research indicated that the components of the monolithic scale were not sufficient to show that the residents first had to develop the principles and regulations by the relevant institutions to prevent this process of over-construction.
Dr. Reza Sameh, Mr Seyyed Mohsen Mousavi,
Volume 10, Issue 4 (12-2022)
Volume 10, Issue 4 (12-2022)
Abstract
It seems necessary to conduct research on the towers of tomb as one of the outstanding manifestations of Iranian architecture. The dispersal and multiplicity of these buildings throughout the country demonstrates the special position of this type of buildings. Therefore, many cultural and artistic bases can be understood by recognizing and classifying these buildings and applying their architectural methods can help preserve and continue Iranian-Islamic architecture. The present article seeks to analyze the "transformation of the plan of the historical tomb towers in Iran based on time changes", which will lead to the cognition of the patterns of the tomb towers plan and the trend of changes in relation to time periods. The method used in the present article is qualitative that follows the historical strategy. Documentary and library study is one of the strategic methods that includes historiography and typology. Classification of tomb towers, study of the plan and form structure, and conformity to their geographical location and climate are some of the solutions in this article. Required information is also obtained from written sources that analyze theoretical concepts. Samples of 24 tomb towers with various plans and geographical and territorial dispersion have been selected and written data have been studied. The results of the present article confirm that in some time periods or periods of different reign, a kind of supremacy is seen in a form structure or a plan, but this type of relationship cannot be considered as the main factor in the formation of tomb towers because this type of relationship is not repetitive (plan-geographical location or plan-reign period).
Mirza Ali Sheidaneh Morid, Mehdi Sharifi, Seyed Mahmoud Mmoeini,
Volume 11, Issue 1 (3-2023)
Volume 11, Issue 1 (3-2023)
Abstract
The changing patterns of identity developments in housing architecture in the wake of the modern 20th-century architecture resulted in the creation of new types of residences in the world, especially in Iran. Previous research presumptively considered the traditional era housing as conforming to religious values, while contemporary housing (especially apartment types) was regarded to contradict those values. This study aims to find some accurate criteria based on Islamic principles to determine the accuracy of these hypotheses. Thus, the main question is: “Which Qur’anic values about the housing architecture can be elicited? The research goal is to explain the human values from the Qur’an in line with contemporary housing architecture. The research method includes a review of the literature and library sources, uses of the Qur’an and valuable Islamic sources, a field survey of the samples, and qualitative content analysis of the field interviews via the Delphi method. It also uses a semi-structured and deep interview style with academic and seminary experts of Tehran. In the end, the study 1) explained and determined the Qur’an based human values consistent with the contemporary housing architecture of Tehran on a five-point Likert scoring scale that included the following (the rates are on average): peace and comfort (4.9), intimacy (4.8), servitude (4.7), human dignity (4.7), privacy (4.6), safety, strength and firmness (4.6), humiliation (4.5), bio-sustainability factors (4.5), solitude (4.5), creativity (4.4), recitation of God’s names (4.2), dynamism and activity (4.1), proportions (4.1), satisfaction (4), self-confidence (4), order (4), applied decorations (3.9), social relations (3.9), the environment (3.8), house area (3.7); 2) determined the effects of 33 Qur’anic human values on Tehran’s traditional housing architecture to be 85%, and on contemporary Tehran’s apartment housing to be 15%, and 3) investigated through the expert consensus the application and manifestation of the privacy as one of the Qur’anic human values of this research in the traditional and contemporary housing architectures, with the results given in Table 4. In another analysis, the findings of this research were compared to those of the previous studies, and the case study of this study was compared during the reign of the Qajar and contemporary era apartments. These Qur’anic human values are presently diminishing or non-existing in contemporary Tehran’s apartment housing. This research can be applied for planning by the Ministry of Roads and Urban Development, Ministry of the Interior, and Municipalities, as well as the Revolutionary Housing Foundation and the National Engineering Organization, and serve as a model for Islamic housing in cities andvillages.
Dr Maziar Sardari, Dr Leial Zare, Dr Avideh Talaei, Dr Vahid Ghobadiyan,
Volume 11, Issue 1 (3-2023)
Volume 11, Issue 1 (3-2023)
Abstract
Traditional architecture is a term that has been used after the modernization period in Iran and has been discussed in the speeches of many architects, books and articles, and has been criticized in architecture schools. After the Islamic Revolution and the closure of foreign construction companies in Iran, many famous architectural companies were closed or semi-active. With the outbreak of war and economic sanctions, construction activities declined, and during the eight years of the war, most construction activities were carried out on a small scale, and government projects were often aimed at completing pre-revolutionary construction projects. Some of these few constructions have led to the production of traditional-style buildings that are important to identify and describe because they are intertwined with the culture, history, and transcendent quality of past architecture, and the degenerate identity of today's architectural buildings can be found. This is unknown research that, what styles and how many buildings are there, based on the ideology of these styles in order to continue the rich and traditional Iranian architecture, during the eight-year war. Achieve them is the main purpose of research. In this research, which is interpretive-historical method and analytical-comparative measures, architectural styles are introduced in this historical period to extract styles that have the characteristics of traditional Iranian architecture. Data collection is in the form of documentary studies that will identify buildings with traditional bodies. The results of the research show that during the Eight-Year War, buildings of three styles of "traditionalist architecture", "late modern architecture" and "postmodern architecture" were built in the country. In the meantime, modern architecture lacks traditional features in the body of buildings, but the two styles of traditionalism and postmodernism, that were designed and executed eleven prominent buildings based on their architectural theories, will have traditional Iranian architectural components. Finally, the physical characteristics of each will be analyzed.
Samaneh Hashemzehi, Jamaleddin Mahdinezhad Darzi, Baqher Karimi,
Volume 11, Issue 2 (4-2023)
Volume 11, Issue 2 (4-2023)
Abstract
The modern architect places a lot of weight on his status as an artist and heavily relies on changes like unique and self-aware language. Different intellectual foundations are effective in the production of form in architectural studies, which can be categorized in many areas, including conscious and unconscious. The researcher is attempting to determine how much the conscious mind and how much the unconscious contributed to the production of form during the contemporary era and the Safavid era, respectively. Two historical-comparative and documentary guidelines served as the foundation for this research, which was carried out using a qualitative approach. The study environment consists of documents that discuss the conceptual foundations of both the Safavid and contemporary eras. Based on the votes provided during both eras, it is important to consider the relationship between form production and creativity. As a result, a comparison was done using this index and the variables that affect it. Intellectual and artistic creativity has an unconscious nature, while scientific and logical creativity has a conscious nature. The comparative findings demonstrated that in Safavid architecture, the artist himself is transformed and finds new creativity throughout the creation of his works of art. To guide the soul in its substantial motion and to build a suitable platform for the realization of its transcendental powers, or, in other words, to lay the foundation for the immateriality of the soul, is the responsibility of the artist in the reciprocal relationship with his created product. The science of rational man is a sensual science. The Safavid era had rich and powerful intellectual roots in the unconscious process, which had an impact on the production of forms in architecture. Sacred art, in contrast to modern art, places meaning before style. Author architects discuss the phenomenon as a whole, as well as the contradictions between context and flexibility. From their perspective, however, the audience of the work is what matters since they bring the text to life, not the architect who merely recreates reality. They discuss intuition, existential experiences, and the unity of human nature. However, there is no information available regarding the nature of this encounter, the identification of the existential reality, or the advancement of it in the direction of a singular nature. Given the volume of information available to him, the architect must prioritize what can be resolved in his mind. Additionally, Eisenman believes that this individual expression occasionally promotes isolationist inventiveness without consideration for a unified order. Based on these foundations and their analysis, it is possible to conclude that it is urgently necessary to use the unconscious process in the creation of form in order to enhance the quality of the design and make it appropriate for the environment. This can be accomplished without placing the shape in its actual context by taking into consideration the inconsistencies since the architect's capacity to fully and completely comprehend the values and concepts in the universe and connect to the subconscious is constrained. Contextual construction compatibility is the result.
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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