Journal of Researches in Islamic Architecture

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In recent century, urban development has caused be numerous changes in spatial structure of Iranian cities. One of the most changes has occurred in the relationships between urban elements and effect on grand the mosque functional spatial characteristics. Sabzevar grand mosque is one of the important elements of the historic city with religious and social function and had important role in urban spatial relation and solidarity. But today, this element has lost role as an urban space and isolated other urban municipal functions. From the spatial characteristics of space, mosque is a part of urban opens spaces and interacts with it. The position of the mosque by the spatial configuration analysis and its impact on the use of space, flow and function is explained. Mosque has formed by open spaces and its relationship with city space in a complex system and has changed from a mere physical element, to an element with spatial nature. The main research object is to study of functional and spatial configuration of the city and the mosque and analysis of its effects on grand mosque spatial and functional properties between two historical periods (1907- 2015). The aim of this study is to evaluate the spatial characteristics of mosques and comparison with its existing functions. From Space Syntax theory; situations analysis and how to communicate these points in the city, indicate accessibility, hierarchy and choosing the paths leading to the specific points that have a direct relationship with the routing of these characteristics and mental structure of space urban. The important aspect in this research is topological analysis of urban spaces and their comparison to analysis of functional relationships. In other words; the availability of space or urban areas does not necessarily mean short distance and close it (physically), but the availability and arrangement of space or places dependent on the construction of urban space. Therefore, urban open spaces and the arrangement of the physical elements followed on space topological characters such as integration and choice, and features structural and functional relationship forms. Research is a quantitative-comparative study using spatial parameters as,integration, connectivity and choice which referred in the theory of space syntax analysis. The results showed that despite an increase of integration and connectivity the grand mosque in 2015, the standard deviation of historical mosque in the city has increased. The spatially the grand mosque in 1907, the integration of spatial and physical relationship is better than 2015. The studies of characteristics of the city in two historical periods indicate that the city of Sabzevar in 1907 was more cohesive and homogeneous nature. In addition to the grand mosque in historic period the clarity and intelligibility of the city is remarkable. Therefore; we can say that the element of the grand mosque has remarkable position in the hierarchy of urban space in this period. Analysis of the space a characteristic the show the grand mosque has defined as a place in urban space configuration and performed and indicated as an urban space. The basis of this analysis, evaluation of choice and integration and analysis of correlation of selected parameter that defined topological space characteristics. In terms of space syntax theory, if you have highest correlation between choice and integration, it has important position in urban configuration as functional characteristics. Comparison of results show that the mosque in the historical period, was as part of a system of communication and coordination with the city›s spatially and functionally. Therefore, the high integration and intelligibility caused to turn the grand mosque to a key element, promoting it as a unique space in the city. However, in contemporary times, this relationship is significantly lower than the historical period and shows that the mosque not only as an urban space as a physical element associated with urban space and spatial- functional properties. Finally, in the spatial structure of Iranian cities, the grand mosque was an important element and symbol of the Muslim community due to their position of spatial- functional properties. The grand mosque is not only a physical element that is specified by the fence and the wall surrounding the internal spaces, but rather an active urban element caused to integrated space and the city in global and local level.

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Science there is unique qualities in Persian architecture which properly meet the hierarchical various needs of human beings as well as it can be reproduced as an examined pattern in today architecture, it is always a matter of question and reflection.
(Persian architecture is always a matter of question and reflection because it properly meets the hierarchical various needs of human beings, also can be reproduced as an examined pattern in today architecture. ???)
 
This is doubly important in the case of sacred spaces in Iran, which have always represented the pinnacle of the art of designing form and space in Persian architecture and today face challenges of nature and identity. Meanwhile, there is a variety of approaches to identify what researchers were interested in and sought out in the buildings of past Persian architecture; including: The formal investigation of the historic buildings, the recognition of the context conditions and the period of time in which architectural works influenced by political, economic and social affairs were built in the historical context, as well as the profound effects of geographical and climatic factors on the structure of buildings. Some others have also introduced the entanglement approach to the cultural manifestations of every people, including Iranians. By studying and recognizing literature, poetry and fine arts, which touches the lives of human beings, they study architectural works in this field. They consider understanding each one without the other, to be incomplete, inadequate, and impossible. This study, based on this hypothesis that what was produced by the Iranian artist, certainly has a form of embodiment of the imaginary forms of the mind-maker and the experience of every place simultaneously is a mental and physical experience, by asking about the concept of imaginary and metaphoric concepts in art and architecture, based on interpretivism philosophical basis and qualitative approach to research, by using the research design of discourse analysis and descriptive-analytic research method, tries to answering the questions of the research. The results of the discussion show that the imaginary forms and metaphorical meanings in construction of the mosque and the shrine of Sheikh Abdul Samad in Natanz can be classified in four respects: 1. Imaginary location of the building and its relation to the time; architects of both two buildings, in their eternal vision of time, have taken a position for two buildings which brings immortality to the mind. The collection is conveniently located in such a way that sustainability of the natural structures and interaction of cosmic forces in it, creates a microcosmic which eliminates the presence of time. These two buildings, adjacent to the 1700-year-old plantain and the 2000-year-old Qanat, as human-built nature, are located in such a way among natural structure, which strengthen the existing nature and show its complete conformation with the existing cosmic order. 2. Domes as the mirror of the sky and as the mirror of earth; what is the poetic aspect of the shrine’s dome, with its not so great proportions, is the metaphoric role of a mirror-like tile on it, which exactly reflects the natural blue sky of Natanz. Outer shell denies its existence and becomes a mirror to represent the sky. The dome of the shrine, which is a symbol for a mystical journey, loses its rigidity and points to light and transparency. But in the mosque, the principle is based on the lack of external identification, simplicity, and inwardness. The dome of the mosque, with its earthy color, is a mirror and a symbol of the earth. Also, the northern portico of the mosque is covered with turquoise tiles and represents the earth as the sky. 3. Metaphors of light and darkness; the cavities embedded in the dome of the mosque are located in such a way that during daylight hours that shines the light rays like a waterfall into the inside. What falls under the dome is the rain of light which represents the essence of God, but in the shrine, shining of light is opposite of the mosque. At this place, the dome space, in opposite of mosque dome which is dark, is full of light. The dome which is the symbol of heaviness, rigidity and pressure is based on light beams. And 4. Imaginary of materials and body of two building. In these two adjacent buildings, materials and surfaces possess their own languages. Bricks and soil represent poetic signs of the human being's essence, and therefore establish an intrinsic connection with their audience. On the other hand, the soil is one of the four classical elements in the thought structure of Persians, consequently, with its pretense of earth, becomes colorful and smells of sanctity. Water represents another classical element which presents in the building. Both two buildings are necessarily multisensory and thoroughly comprehend the sensory perceptions of their audiences. The proportions of the body of the building and its proximity to the human body have constructed a humble and humane complex. Since human being receives and comprehends the world with his body, Here the experimental world is organized and defined and meaningful around the body of individuals, In fact, the empirical world of humans, has two simultaneous centers: the body and the physique of Shrine and mosque. In conclusion, it should be emphasized that all of the elements, forms, spaces and the geometry of motifs in this complex represent the authentic experience of the tradition of construction in the land of Persia and based the ontological aspect, it comes from the way of being-the-world and settling of Iranians.