Journal of Researches in Islamic Architecture

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The Blue Mosque in Tabriz is one of the masterpieces of Iranian art during QaraQoyunlu era, construction of the mosque according to cornice in entrance terrace, goes back to era of Sultan JahanshahQaraQoyunlu and 1466. Written documents and available reasons represent that the single building of the Blue Mosque was a member of great architectural complex called Mozaffariyeh,which included other parts such as apron, monastery, symmetry, library, guest house etc. With all the glory that is mentioned in historical resources, only the Blue Mosque remains in the current era from the mentioned complex. Because of continuous earthquakes of Tabriz, specially the earthquake of 1779, most parts of the complex were destructed. In restoration of the city, the total area of Tabriz reduced and the mosque was placed out of city rampart.Therefore, the importance of attending religious ceremonies in this mosque also reduced because of the distance. In spite of such events, the Blue Mosque always remained an attractive sample of Iranian architecture and charmed the visitors.This mosque is described in most of the books by Iranian and foreign visitors. In texts which contain some information about the mosque, quotations of tourists during 1700th to 1900th centuries is important to review. Since these foreigners have superficial information about the reality of Iranian society, have stated wrong opinions about the quality of maintenance and resistance of the mosque. Without understanding correctly, most of them have stated that the destruction of the mosque is related to religious beliefs of people and that is a problem between Shiite and Sunni.It appears that the foreigner visitors thought that since the founder of the mosque was Sunni, it is deserted by Shiite population of Tabriz. The validity of such opinions is doubtable for two reasons firstly, there are many mosques in Tabriz which were built by Sunnis and they are built before the establishment of Shiite and Safavid dynasty. Great Jami Mosque, UstadveShagirdMosuqe etc. are examples of these mosques which are all built by Sunni rulers and wealthy persons and they are considered as holy places even in the current era. Secondly The intentions of mosque founders for Shiites, which will be presented and discussed in this paper. According to aforementioned issues, the aim of the present paper is to study the historicity of the claim which is based on the religion of the founder. This parameter which is accepted as reason for accepting the claim must be studied with a scientific approach and without any default. The necessity of doing present research is that in spite of unique place of the Blue Mosque in art heritage of Iran, no research is carried out concerning the mentioned issue and it has always been an ambiguous subject. Present paper attempts to respond following questions: A. Whatare the origins of such different opinions about the religion of QaraQoyunlus? B. What is the relation between the religion of QaraQoyunlus and structural resistance of the Blue Mosque? C. During the history, which groups could exploit the rumor between destruction of the Blue Mosque and the religion of its founder? It is understood in the present research which is carried out with historical-interpretive method, that the time bases of these rumors goes back to military competition between Ottoman and Safavid governments for occupying Tabriz. Thus, the foreigners who attempted to discover the reason of mosque's destruction through tracing religious backgrounds, have always tried to state the problem according to Sunni beliefs of QaraQoyunlus and the Shiite people of the city and it is proved, on the basis of presented evidence of this research, that they were wrong. In other words, recognizing Shiite religion during Safavid era, have led the foreigners to have wrong analysis about the social problems of Tabriz. On the other hand, the results of the research shows that not only there is not any good reason for proving the enmity of QaraQoyunlus with Shiites, but also historical resources emphasize their Shiite intentions and spirit. Moreover, most of the researchers who have done researches during the last decades about QaraQoyunlus, have introduced the religion of them as combination of Tarikat Shiite or a kind of mysticism that is naturally different with 12 imam Shiites. Therefore, one of the most important issues about QaraQoyunlus is that they were not able to throw attention of Shiite theologians like Safavids. Failure of QaraQoyunlus in making relation with Shiite and Sunni theologians, Charles their society to remain far from intellectual and philosophical world of both Islamic religions of Shiite and Sunni. Such reasons lead to a wage view in recognizing the religion of QaraQoyunlus and creates an opportunity for the presentation of different understandings. In such conditions, there was a two sided background for foreigner tourists to present either a superficial understanding from the realities of the society,or to give wrong analysis about structural and functional quality of the Blue Mosque. However, the claims of the tourists about the building has only got foreign roots and nothing could be found in written Iranian sources.

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In creating and continuation of the life of architectural heritage, there have always been numerous aspects influencing; recognizing such aspects is a crucial point in conserving the works of every land. Today, hastened integration of historical countries with modern conserving current has led to a shift in definition and understanding metaphysical aspects of the works within such countries. Since a major part of methods, styles, instructions, definitions and even vocabulary of conserving heritage come along with scientific and technical aspects, they are considered neutral; they are allowed to enter the conserving system of Eastern and traditional countries, and gradually, the heart of the metaphysical concepts and contents of conserving in such countries has replaced the conserving tradition. Indeed, understanding and referring to metaphysics in Western view illustrates such issue and attempt in its revival and recovery beyond conserving the heritage physically, that is worthy. However, as it is stated in the basics of contemporary heritage conserving, it is required to refer to thought and theoric basics of each country to safeguard native values.

Considering this point is essential from two perspectives: first, the effect that this shift leaves in understanding metaphysical aspects in today’s Iranian conserving, and second, the necessity of transmitting metaphysical aspects hidden in the works to coming generations.

Consequently, the present study is seeking an answer to the question whether the metaphysical aspects can be used in western conservation viewpoint to express metaphysical aspects of Iranian architectural works. Thus, taking a look over metaphysic in Western view, we compare it with Islamic-Iranian view.

To investigate the metaphysical issues in Western theories of conserving, this survey has referred to international texts, charters and the ideas of thought leaders in the field of architectural conserving, and according to how each era considers metaphysical points, it divides such texts into three sections and then, studies them. Then, from among the texts of each section, the key terms introducing metaphysical aspects, explanations, definitions and the method of defining such aspects are extracted. It worths to point that only those Western intellectual currents which directly affect conserving are named. Consequently, instead of selecting a particular approach in western thought and generalizing it to or comparing it with conserving current, this study tries to extract the Western philosophical and intellectual approaches from the very heart of available currents of conserving.

In architectural conservation in Iran there is a perspective called Iranian-Islamic whose meaning is the influence of Islamic belief and thought upon tradition of conserving architectural works during Islamic era of Iran.

This paper is going to find a “field-raised” approach to investigate the available examples and methods of conservation which form a part of conservation tradition in Iran. As a result, through moving from example to the concept, the attempt is to extract the religious concepts affecting the deeds. The examples of considering spiritual and metaphysical issues are derived from oral interviews, field and library works. Rooting such concepts takes place through arrangement of extracted parameters and codes. Referring to verses of Holy Quran related to the subject matter and also utilizing Tafsir al-Mizan, the personal interpretation of religious issues is prevented as much as possible. Finally, through analytical-comparative method, the similarities and the differences between two perspectives in explaining metaphysical aspects are discussed.

The analytical comparison indicates that the mentioned metaphysical aspects in Western view does not include all aspects available in Iranian Architecture based on Islamic Iranian view. The essence of these perspectives differs in a couple of views which originates in the difference between their ideology and basics.

Since the metaphysical concepts deal with beyond-materialistic issues, often they have no precision in expressing physical and quantitative aspects. Following this obscurity, the popular usage of the concepts proposed in different historical periods of Western conservation, and those have in common with concepts available in Islamic view solely in vocable, for the first step lead to semantic confusion of such concepts and then their incorrect combination with metaphysical concepts available in architectural works and today’s conservation in Iran.

Also, since the metaphysical aspects of conservation and the architecture, in Islamic viewpoint, are integrated with monotheistic belief and resurrection of human, it does not propose metaphysics from humanistic view point, and considers a vaster range in expression of such aspects. Therefore, it is required to assert that by deletion of Islamic perspective from Persian conservation, the spiritual meanings, concepts and the contents of such heritage is gradually “forgiven” and “feigned”. On the other hand, since such aspects are tied with individual’s internal belief and roots in his resurrection thought, they affect all practical and theoretical pillars of conservation including factor, subject matter and the method of conservation; as a result, to continue and revive such aspects in conservation, through Islamic reflection, training individuals along with education requires attention; as the precession of such issue is capable for review through tutor-pupil methods, professional customs and fotowatnamehs in traditional industries and professions. Thus, action itself as a content is employed to carry sublime religious concepts and constructs a part of conservation and enduring nature of metaphysical aspects in the process of conserving the body. Also, a fortiori, in this view, human is not neutral and his role is to carry the sublime meanings of a tradition. It woths to know that, in Islamic attitude, there is a close relationship between three pillars of conservation that are conservation subject, conservation method and conservation factor which is a human who moves along with divine will, and these three are united under monotheistic view.