Journal of Researches in Islamic Architecture

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City is consisted of a range of specific activities which are responsive to human needs. It deals with human’s features, thoughts and approaches and struggles to achieve formation of the city depending on his world-view and insight. Degree of desirability and quality of the city relates to intellectual space that are prevailing on it. Islam as a human insight which is rooted from their worldview that have defunded the tenet for human life has defined principles for human’s lifestyles which consists of absolute attributes of God, human’s and intellectual origins. This subject directs human perfection to the attributes of God, because it is related to human nature and common property of humans. The organization of the Islamic city present components and indexes propound life and idealistic city components and index that is proportional to human nature differ with insight. Accordingly, the necessity of the research is achieving the principle of Islamic city and response to human needs for achieve perfection. This paper deals with attitudes, categories component and indicators Islamic city that is proportional to the common natural tendencies. On the one hand, the research is a cross-sectional one that processes with analysis and physical content and it is strategic nature of interpretive. On the other hand, by using (logical-analytical) reasoning, it begins description and presentation of instances Islamic city and index organization city. Based on the research data, principal of Islamic city is based on inherent characteristics of human and social body of city that describe five natural tendencies. The trends according to martyr Motahhari’s opinion in book of nature consists of truth and achieve perfection, goodness and virtue, beauty, creativity and innovation and tendency to worship. This results for principles recognition. Accordingly, what is the meaning and principles derived from five natural tendencies was argument base on the Islam. It comes from innate human that trends to truth and achieve to the knowledge of indigenous and monotheistic. Also, the piety, introspection and Unitarianism is influenced. The tendency to goodness and virtue, personal and social virtue and justice will prevail in the city. Beauty trends reinforce beautiful sense at the individual community and content physical level. Creativity is an innate human tendency to feel that the Islam city of guidance, correction and makes lessons. Pure nature human in premier authority show trending to love and worship the qualities such as meditation, thank and centralism at the Islamic city. Meanings, principle influence by trends indicate that most cases be explained by characteristics of man- made, belief, values, realms of human existence and in other word, it is his worldwide. The root of all bad ones originated from ignorance and irrationality and the city that as worldview based on the human form has higher status in comparison with what is free of thought and intellect. So what qualitative and quantitative characteristics of the human body define is the wisdom or knowledge of the truth. Wisdom is the branch of the divine inspiration of the hidden secret in nature and the human body that god has entrusted. Wisdom is divine messenger of God that is strong and rich source of Islam that has interactive relationship with nature and the law. The urban design based on intellectual foundations of Islam, the principles of Islamic life and its behavioral pattern. Human and rational behavior flows in any of its spaces. On the other hand, the fact-based wisdom know and must be guidance until it guides him, and guidance as to the person who created the universe and man and knows him, who his needs .he is aware of the higher interests. Establish his eternal life and gives him schedules. Meaning, principles influenced by trends indicate that most cases explained by man-made characteristics of Islam is based on understanding of man and his objectives do and do not and indexes in religious texts such as “ Quran “ which is at the top of them. Shariah principles based on reason and consequently natural human tendencies and trends in response to insight or knowledge and asks to come to the intellectual life of the human being is perfect. Criteria and indicators can be divided in five groups of orientation and mental demands of his innate tendency to reach the truth and perfection, goodness and virtue, beauty, creativity, innovation and love and worship and because it is a response to all his needs, these trends provide the background of his relaxation and confidence and since the nature is put in the man and we all accept the fact that God is the accepted wisdom of human thought. Each of the five branches of arguments based on the intended meaning is rooted in the principles, criteria and indicators proposed by the organization identifies the Islamic city. Because these components are rooted in the principles and concepts appropriate to the areas affected by natural and man shall enjoy the physical and social aspect. In this way the city is structured according to Islamic social and physical factors and indicators are formed, is the rational and intellectual city that as human nature which is divided in the form (appearance) and means (conscience) program of physical (body) and affers community. Accordingly, we can say that Islamic city gaits on the worldview, belief, and human existence realm and by recognizing the existence realm and by recognizing the existence of real human needs and it’s identification, it troop fields flourishing spiritual life and growth of human perfection. Based on this research, comm:::union::: city in the physical aspect is originated based on the spiritual and influenced by religious. The nature is inherent characteristics of human with knowledge-based thoughts that create form and comm:::union::: morality and comm:::union::: city is effective in its intensity and the effect.

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Looking at the structure of the cities, especially older parts of the city, it is seen that most of the urban public parts and elements are constructed not with any reliance on state resources and credits, but based on the consecration systems and public investments. Added to the sublime religious, social and economic values latent in the consecration culture, its impact in creating identity and sense of attachment to urban places is also notable. It seems that the effect of creating identities that the consecrated places create in the social-physical frame of the cities, can today be stressed upon as a proper response to the shortcomings of the citizens' social relations and lack of the sense of belonging to the city. The main aim of this study is to recognize the role of consecrated elements in the social-physical identification in urban neighborhoods on the one hand and to determine the effects of this valuable culture in reinforcing social interactions and improving the sense of belonging to the physical spaces of the cities, on the other hand. The research method of this study includes two stages: the first was implemented with a descriptive-analytic method and was based on library sources that provide the theoretical framework of the study and the second stage that was incorporated with the survey method, using questionnaires, which were distributed among the residents of district 12 neighborhoods of Tehran. The results indicate that the consecrated places, because of their unique characteristics in the city's social-physical frame, have effectively caused the firmness of identity and consistency in urban life in these neighborhoods.

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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.

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Getting older in every existence (animate beings and inanimate objects) cusses a quality, which could be called senescence. Physical appearance of senescence results in internal challenge, change and development. In order to improve a correct interaction between human and historical site, it is necessary to study the unknown capacities of Iranian historical architecture. Compared with the physical aspects, understanding the semantic dimensions of a monument is intangible. Understanding the ultra-physical aspects of a monument is subtler compared with the physical aspects and requires attendance in workspace and comparative analogy with other sciences - such as the humanities. Aging is not just limited to humans and everything that is alive past life it can be called old. Reverent look in historic monuments based on considering them as a museum or sanctify, prevent playing there active role –as a mentor- in society. The Elderlies in Human Society reminding the death, they are narrating diverse experiences, comprising relaxation based on a long life against the glancing emotions in contemporary age. If we do not notice these things, old mans should be waiting to dying, and slow down progress of their aging is a annoying matter to the new society. Cicero says: The assertion that old mans could not be accomplished any task and he is useless, it is like the saying, the helmsman at sea will do nothing. Aging and obsolescence of monument is also effective on work’s soul in addition to its body and gives specific qualities to the work and demands special clerk for better interaction of human with work. The subject of this paper is to compare the work aging with human aging and its significance in Islam. When we look at a work of art, a dialogue is opened between the work of art as an aesthetic object and our eye. Concentration on the material aspects over the artistic or aesthetic ones tends to reduce works of art to objects. Ruskin In the lamp of memory ( written in 1848 )  remark that the greatest glory of a building is in its age, and the deep sense of voicefulness, of stern watching, of mysterious sympathy, nay, even of approval condemnation, which we feel in walls that have long been washed by the passing waves of humanity. Buildings achieve such voicefulness from the succeeding generations that use them. One thing we can’t do with the past is replicate it. This paper is aimed to stimulate different view angles to Iranian architecture monuments and to create constructive interaction based on mutual understanding of both parties› needs – human and monument. In order to understand the phenomenon of monument aging with descriptive and phenomenology method, we will examine «aging» from Islamic point of view and will import the resulting understanding into the physical universe of architecture using adaptive method. It should be noted that the metaphorical view Effects about Iranian historical architecture is the main cause in shaping the framework paper progress. According to Islam, aging is not a disease, but it is a gift of God (the Holy Prophet (peace be upon him)) said: white hair is light, do not trim it); also Islamic point of view to aging subject is holistic and is generalizable to the elders out of the elders of human society (such as historical buildings). The results of comparing the narratives of aging dignity with architectural monuments; 1. The presence in monument is reminder, because old human and old monument has the role of remaindering like prophet. 2. The necessity of maintaining the respect of aging work in both human presences in work realm and in physical interventions realm. 3. The monument status is the best, because the poor sections or errors in design and construction over time have been sentenced to replacement by better work. 4. Preserving aging works is preferable to renewing because they have recorded ancients’ self materials and dignity resulting from aging of materials creates the same sense of respect in present person that white hair of the elderly person creates this respect.

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   Typology as a practical method has become to an important subject due to rise of modern architecture and lack of identity to achieve pattern of traditional architecture. Residential tissue as a core of traditional cities with its elements and specific form are valuable legacy for survey and analysis. This research refers to systematic method consisting analytical and descriptive method in fundamental issues linked to typology reviews, theoretical principles, and theories. In the process of research affective physical factors identified and based on field research 15 houses has been surveyed. Furthermore Analytic hierarchy process (AHP) was used to evaluate and comparing effective physical factor in the form of houses. Results of research were obtained to promote new housing design patterns and guideline. The criteria obtained from results also compared with present urban principles to improving the quality of houses design in traditional tissues of Neyshabur city.

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Paying attention to the importance of square can be seen in architecture and organization of physical space of Iranian cities in the past, before Islam and also after that in Islamic urbanization. Saheb-Abad square of Tabriz, Shah square og Qazvin and Naghsh_e_Jahan square of Isfahan are samples of past squares which present power of governments and subtlety of governmental kings that build them. Based on recent researches theories,  Naghsh_e_Jahan square of Isfahan was built (at the age of first Abbas of Safavi kings, i.e. (998-1038 AH.), according to Saheb-Abad square of Tabriz which is built before Safavieh era and during Aq-Qounlou era (870-896 AH) and it was influenced by architecture of Saheb-Abad square of Tabriz and because remaining physical structure of Saheb-Abad complex of Tabriz is mainly related to buildings that were made during age of Qajar kings on the buildings of governmental complex of previous eras, acceptance of this assumption resulted in proposing renewing projects of Saheb-Abad with full imitation of now a days physical structure of Naghsh-e-Jahan which is exists now and without paying attention to original structure of Saheb-Abad and when it came to existence and when it was on its tip-top, in the past. Then in this research, based on both Saheb-Abad and Naghsh-e-Jahan research which are studied based on content analyzes historical-comparative guideline appearance, and step by step transformation, in the past. Finally, according to comparative study of mapped schema, recognize of similarities and differences of these two complex were found, both physically and functionally, in four time periods. The results indicate that there are the most common similarities in the history before the construction of the two square and the most differentials in their current state. In the course of historical evolution, two square are very similar in terms of functional and the types of uses than the physical dimensions. Also, the greatest point of physical distinction is the uncertainties of the Sahib Abad field, which has led to many changes and further decline of this collection up to the present.the complete acceptance of this assumption which Naghsh-e-Jahan of Isfahan is a similarity of Saheb Abad complexes of Tabriz, both functionally and physically, cannot be correct and it can be said that the overall structure of the Saheb Abad complex in the peak of its glory (the period of Shah Tahmasb Safavid) could have been the pattern of an urban space with various governmental-political, socio-cultural, religious, and sporting activities for the construction of the Naghsh-e-Jahan of Isfahan.

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Educational spaces in Iran took the formal identity of "schools" after "Nezamieh" education centers were introduced by Nezam-olmolk during the Seljukid period. Some structural elements such as cells, porches and courtyards, etc. were included in school buildings and a new kind of structural pattern emerged within them. However, enhancements of architectural techniques in the following historical periods as well as cultural, social and political facts and conditions did lead to some types of changes within the physical structure of school building elements in Iran.
The present paper assumes that physical structure of Iranian school buildings has experienced a line of evolution and enhancement from Seljukid era into Ghajar period. The present paper is aimed to explore the characteristics of architectural structure within Iranian Schools at each historical period as well as the trend of changes in those structures. The present paper uses a descriptive, analytical and case study methodology to collect and analyze the data. The data were first collected using library sources and through field studies in some cases. The data were initially presented using a descriptive method and then they were evaluated through an analytical and adaptive method. Study results show that school buildings in each historical period have evolved with certain physical structures while various changes have been applied in order to guarantee that residence place, education space and religious elements of the building are provided more desirably. As some reference, the cells were initially consisted of a single space and were in immediate contact with courtyards. Then they evolved into a multi-partition space which included small size porches and larders. Also porches were initially used as educational spaces and in some cases functioned as religious spaces. However, as the time passed, the porches transformed into wider and lighter spaces as they were needed to facilitate the education through larger rooms for more students. Meanwhile, the porches which were essentially places for worship, were replaced by vaults and naves as worship places within the school buildings. So the significance of worship spaces goes to such a height in Ghajar period that school buildings transformed into a mosque-school identity. As the schools were expanded, the process of admission and entrance to the schools was changed in some ways. In general, the results of the study proved the hypotheses stating that physical structures of school buildings have evolved from Seljukid period into Ghajar period in sense of characteristics of main building elements and the space configuration and patterns.  

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The Holy Quran, as the guiding book of mankind, contains a collection of divine verses in which there are innumerable truths and mysteries, and is the greatest manifestation of the emergence of a truth in the material body. So that the truth of heaven appears in the material form and the architecture of the garden. Contrary to the simple appearance of Persian garden, the structural and semantic complexities resulted from the combination of four elements in the Persian garden are in accordance with the Paradise; in fact, the influence of water element as the main existential factor in the pattern of Persian garden and its sanctity in Iranian thoughts are evident and more important. So that water is a vital element in preserving the dignity of heaven in the manifestation and appearance of it in the Persian garden. An interpretative research methodology is adopted in this study, which is based on the analysis of contents of Quran verses. This study seeks to find out the manifestation of the water elemente in the physical and functional system of the Persian garden with its image in the Paradise. A comparison of Persian garden and the Paradise from the perspective of Holy Quran and the interpretations of Al-Imran Surah show that the functional system of Persian garden corresponds with the names of the Paradise, which are proportional to its rank and place, and the element of water in the physical system of Persian garden corresponds to different faces of water in the functions of the Paradise

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The Holy Quran, as the guiding book of mankind, contains a collection of divine verses in which there are innumerable truths and mysteries, and is the greatest manifestation of the emergence of a truth in the material body. So that the truth of heaven appears in the material form and the architecture of the garden. Contrary to the simple appearance of Persian garden, the structural and semantic complexities resulted from the combination of four elements in the Persian garden are in accordance with the Paradise; in fact, the influence of water element as the main existential factor in the pattern of Persian garden and its sanctity in Iranian thoughts are evident and more important. So that water is a vital element in preserving the dignity of heaven in the manifestation and appearance of it in the Persian garden. An interpretative research methodology is adopted in this study, which is based on the analysis of contents of Quran verses. This study seeks to find out the manifestation of the water elemente in the physical and functional system of the Persian garden with its image in the Paradise. A comparison of Persian garden and the Paradise from the perspective of Holy Quran and the interpretations of Al-Imran Surah show that the functional system of Persian garden corresponds with the names of the Paradise, which are proportional to its rank and place, and the element of water in the physical system of Persian garden corresponds to different faces of water in the functions of the Paradise.

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Problem statement: The concept of resilience has long been published to explain how different types of systems respond to unexpected shocks, and research on resilience of environments to abnormal hazards has just begun, requiring extensive reflection and consideration. Spatial resilience thinking is as one of the new dimensions in the field of resilience and architecture. This dimension seeks to address the issue of the vitality and dynamics of the architectural space by preserving identity and function through attention to specific characteristics and capabilities of the space over time versus gradual and slow disturbances. resilient space as the appropriate context for possiblity continued vitality provides dynamic while maintaining performance; It shows little vulnerability in the face of crises over time by the spatial capabilities, and responds to changing conditions through adaptation to the needs and demands of the society, and satisfies spatial users' satisfaction with different tastes and guarantees and sustains the vital system of space. But most of the newly constructed spaces are vulnerable to crises and lose their efficiency quickly and the users of space leave and vacate; Therefore, the historical bazaars of Iran, as one of the valuable spaces that have continued to operate despite changes in different periods and have been able to meet and provide the suitable body for the needs of the day, are remarkable. Therefore, to resolve part of this epistemic vacuum, the present study focuses on the limited domain of the Amir complex in the historical bazzar of Tabriz, considering its position and role in the life of the Bazzar Tabriz has paid off to the rooting of the resilience of this space and examining its spatial capabilities. So this research seeks to answer the question of how resilience has been achieved in the historical space of Iranian bazaars? And how has the resilience of the Amir complex in the historical bazzar of Tabriz come about in light of the changes in recent years?
 

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The discipline of the structure of a complex has a direct relationship with the observance of hierarchy in it, because the architecture of mosques is no exception to this, and this principle has been observed in the structure of these buildings. The value of this sequence, in addition to creating spirituality in a non - verbal way, provides the ground for human excellence and leads him to his goal.
The importance of this sequence in accordance with the functional and physical characteristics is effective in strengthening the mental image of a person and he can feel this issue in a tangible way in different stages of passing from inside to outside the mosque. During his motion to the correctness Mosque of hierarchy caused him to Effect on his activities and the mental image formed in him to establish an emotional connection between him and the place, which is interpreted as a sense of place. The sense of place is formed to a degree that, based on the discovery and decipherment of the hierarchy created, will create a sense of remembrance and belonging. Sense of place is the product of human exchange with the environment and vice versa, which has a great impact on behavior and performance and will provide the basis for his familiarity with the surrounding place. The more physical symptoms in the environment, the better the viewer can relate to the environment.
Physical elements are so important that they can turn space into a place to show a new structure. The difference between space and place produces a character that the viewer can better understand by understanding the difference. Acquiring such cognition creates more permanence in the individual chr('39')s mind and creates a sense of place.
Components such as body, activity, and mental image represent the place model. The body is a representative of human tradition and thought that can organize the space. With the correct understanding of the body, space can be better understood. Grutter states that the body should be chosen to represent the content and idea of the design, and to express spiritual bodies, a suitable visual body should be chosen that is understandable, and these interpretations point to the importance of the language of the space body.
Codes received from the body are effective in orienting people in the environment. Without guidance in the environment, a person can be guided to the destination and reach the goal with his first presence based on perception of the body. It can be said that the person is constantly decoding in order to better understand the environment. Human interaction with the physical environment will tell him what behavior he has shown in the environment and how to take advantage of the non-verbal communication of the environment.
According to canter chr('39')s model, in order to better understand the physical elements, we turn it into three physical components: horizontal, vertical and opening, and analyze them. The analysis makes it possible to see the hierarchy in such a way that it understands the codes and signs manifested in it and based on the signs obtained from the hierarchy, its activity is as stillness, movement or Do silence with movement in the mosque.
The purpose of this study is to investigate the changes in the sense of place in mosques and the answer to the question how time has affected this sense in mosques? To study this question in more detail, the mosques of three historical periods of Qajar (Safar Ali and Seyed Hamzeh mosques), Pahlavi (Nabi Akram and Tabatabai Hakim mosques), Jomhuri Eslami (Vali - Asr mosque and Tabriz University mosque) were studied. In the research method section, the question is examined qualitatively and using library resources such as books, articles, technical documents of mosques and field work and by presenting a research model based on the physical form of mosques and evaluating it based on hierarchy and analysis of physical elements. Affecting the sense of place studied.
The findings indicate that some of the physical elements in the mosques have changed over time and this has diminished the physical richness of the hierarchies. In addition, the elimination of hierarchies in some mosques does not make sense of place and the user cannot perform the required activities in space That user inactivity will not provide the mental image needed to create a sense of place. The results show that change or elimination of hierarchy in Tabriz mosques with other parts of Iran was not unexpected because the difference in climate in Tabriz caused this difference On the other hand, hierarchies and sense of place in the mosques complement each other so that changing the sequence of hierarchies in each period causes the user activity to change from static to move less mental image of space and the link between the hierarchy. And it will diminish the sense of belonging.

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