Journal of Researches in Islamic Architecture

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Moving toward third millennium is characterized by capabilities in transforming human life. Specially, development of information technologies in everyday life lead to great changes in communication tools andour current understanding ofurban social life. Indeed, telecommunications because of independency from time—space constraints, provide a new unlimited space for social interactions in global scale. Now, this development in Islamic societies is remarkable, because Islam has many detailed rules in social relations. So, in this situation studying and exploring social and cultural dynamics in cyber environments and its implications for physical cities is a key task of urban planners in Islamic communities to sustain and develop these cities.

In this research, first of all we reviewed some of the basic concepts of social life from Islamic view. We explored the reflection of these rules in Islamic cities and spatial aspect. After that, for each concept, we explored the potential implications of Information technology for Islamic society in the information age. The results showed that Islamic cities are reconstructed as complex amalgam of electronic spaces and urban places,in which, Information Technology has dual impacts on the city: in one hand, a potential for more social interactions, sharing ideas and promoting social integration and in the other hand, encourage the polarization of society, dispersed social relations etc. This indicates only a few parts of complexities in this area and the necessitiesin rethinking Islamic city in the age of digital communications.

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In each restoration, at least two elements can be easily distinguished, “the item of restoring” (monuments and things) and “restoration human factor” (restorer). It is obvious that “restorer” as an interfering person in historical monument, which is the item of restoring, has the determinant role in restoration. On the other hand, although there are codified guidelines about interfering in historical monuments for restorers, the restorer’s personal traits and also his/her qualification in interfering is not considered specifically and independently. By referring to history of restoration and analyzing restoring theories and attitudes, it can be said that there was always more attention to “the item of restoring” than “the restoration human factor”. Therefore, most of the restoring guidelines are also codified based on theories that consider the restorer as an executive of guidelines, and there are no definition about the restorer and no evaluation of the qualification of him/her. However, in Islamic civilization scope it is completely different and the skill factor has had priority over principles and rules.

In this paper, at first, the author tries to explain these concepts and describe the relationship among them concerning the linear relationship among “civilization”, “culture”, and “thoughts”. Then he demonstrates the position of the “historical monuments” to these concepts and emphasize on the importance of restoration and protection in every civilization. The importance that not only concerns the relationship among thoughts, culture, and civilization, but also mentions this point that every civilization scope should describe its restoration method and restoration experiences have limitations which are limited to “thoughts and culture” of that scope. Therefore, for each civilization special approaches should be suggested and these approaches cannot be applied for other civilization scopes.

By this introduction it is obvious that all existing restoration advices which are mentioned in international patent, though valuable, belong to the western culture and civilization in modern era. Not only cannot they be applied to the traditional scopes (even of western traditional culture), but also they specially cannot be applied to traditional Islamic scopes. The author by giving this background would like to access the Islamic culture and civilization scope approaches, and tries to demonstrate the special approaches of this culture in this scope.

After a brief review on Islamic culture, the researcher come to this point that, similar to other cases in Islamic culture, the doer has the highest priority and tries to explain and demonstrate this aspect in the scope of restoration.

On the other hand, by concerning this point that the traits of the restorer are not mentioned in the protection and restoration history, the paper attempts to answer these questions: “What is the role of restorer from the point of view of theoreticians?” and “What are the qualifications of restorer in each approach?”, then compares this attitude with those in Islamic civilization and culture scope.

This paper, by analyzing the existing discussions in the history of restoration, tries to deduce the traits of restoration human factor (restorer) from restoration theories, then by concerning their philosophic principles categorizes their approaches. Thereby categorizing all the restoration advices in the history of protection and restoration into three approaches. Based on these approaches and referring to existing discussions in Islamic culture and civilization scope, it tries to extract the special approach in this scope, and finally put that as the fourth approach along the mentioned ones.

According to this study, existing approaches in the history of restoration are: (1) The first approach is based on restorer’s skills, experiences, and artistic and archeological studies of him/her and historically includes the first restorer to Jean Baptiste Lassus. (2) The second approach is based on scientific and positivism principles that Lassus is the representative of it. (3) The third approach is based on the creativity of the artist that Cesare Brandi created it by the influences of Martin Heidegger. (4) The fourth that belongs to the Islamic culture and civilization scope draws the qualification of the restorer based on cultural, faithful and thoughtful abilities of him/her that is called “Ahliyyat” and is based on religious faith of the restorer.

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Man has always been from the beginning of creation, with the Elimination of the name of the shelter challenge was to hand. Humans have always had a place and environment need to protect themselves from the invaders and the conditions in the harbor. Early human, from the beginning, a kind of natural caves that meet this need, were chosen. With the passage of time and the more familiar with different aspects of the human surroundings and his innate needs, sought to find the answer to this need. After the historical epochs, one of the tools and features found in natural, long step in to resolve their needs. He was able to remove this human place, making renewable way. In order to solve this crisis, due to being interdisciplinary research, beginning with the heuristic method and citation study, understanding the factors influencing the culture as well as religious influences on space›s body home. Then with the examination and investigation of a few examples of the Qajar era homes in the city of Ardabil, the understanding of the cultural values of the Islamic world view that the architectural pattern (figure House) leads.
Continue to mention the cultural values of the Islamic world view of influencing the housing and manifestation of these values in the space of a home had reviewed in this research were discussed, which is as follows: Veil-cooperation-cleanliness-contentment-pivot and obey God-humility. Veil, had split the housing in the form of directions (vestibule), the definition of communication spaces, using distinct entrance door, observe the hierarchy of public space and access to a private, defined and limited communication with the external environment as well as easy access to spaces at will. Cooperation, in a book review about homes had space devoted to communicating with neighbors and devote the best space (from the King) has been flashed to the guests.
The purity of the two means physical and mental form, with the placement service is out of the House, the embedded space for shoes, Ken (entrance porch), the presence of flowers and plants and the proper utilization of light and air as well as the presence of water in the chart space dock. Contentment with regard to the dimensions of the external body proportions (thumb), pay attention to the dimensions of the Interior proportions, simplicity of form and the correct investment of mass to reduce energy consumption in buildings is reviewed on the form. Pivot and obey God in the House had reviewed, with addressing abstract decorations (induce spiritual sense) in the atmosphere inside the building, and pay attention to the apparent manifestation of worship, space allocation. Humility also according to abstain from panache and align with the environment by machines (abstain from physical personhood) appeared. Finally, with the cultural values of the referenced in the measurement of the House in the town of Ardabil, Qajari results showing acceptable adherence to these principles and values of homes of Islamic culture. In the end, with the understanding of these factors and values can be used to regenerate the rich architecture and culture from the past of this land.