Journal of Researches in Islamic Architecture

---

Each researcher while studying about a specific issue is influenced by certain philosophical foundations for the research process. These foundations are such as glasses that in fact, researcher looks at research topic from behind it. In scientific communities, these foundations are introduced with the term of «paradigm» which indicates researcher›s approach about issues such as ontological, epistemological and especially methodological assumptions. For example, researchers who believe in objective and positivistic approach, merely accept empirical methods as valid scientific methods and because of non-compliance with the objective oriented philosophical basis, know narrative or non-testable citations as invalid citations. In this article, in addition to introducing approaches (paradigms) affecting architecture and urbanism studies (including two objective and relative approaches), using logical-argumentative method, critique of them from the perspective of Islamic teachings (including philosophical and narrative teachings and etc.) is presented. During these critiques it is shown that neither of two objective and relative approaches does not provide acceptable foundations for applying in architecture and urbanism studies and both of them report only some parts of the truth with a reductive orientation. Accordingly, the strategy used in the body of this article, is a critical strategy which through it, these two approaches foundations are criticized from an Islamic perspective. Meanwhile in the conclusion by comparative comparison of these approaches, Islamic approache is explained too.
Most critiques of the objective approach are the results of this fact that this approach reduces research methods to experimental or empirical methods. Of course from Islamic perspective, empirical method is approved and this issue is discussed in some Quranic verses such as this verse: «Allah brought you out of your mothers› wombs, and gave you hearing, sight and hearts, in order that you be thankful» (Sura 16/ Verse 78). But in some other verses such as this verse, reduceing the methods to empirical methods is negated: «And when you said to Moses: ‹We will not believe in you until we see Allah openly, ‹ a thunderbolt struck you whilst you were looking» (Sura 2/ Verse 55). In addition, objective approach does not provide a reasonable analysis about the principle of causality and neglects the impact of non-material factors on material factors. But this impact has been discussed in numerous verses of the holy Quran such as these verses: «Had the people of the villages believed and been cautious, we would have opened upon them the blessings from heaven and earth. But they belied, and we seized them for what they earned» (Sura 7/ Verse 96); «Whosoever fears Allah, He will appoint for him a way out and provide for him from where he does not expect, Allah is sufficient for whosoever puts his trust in Him. Indeed, Allah brings about whatever He decrees. Allah has set a measure for all things» (Sura 65/ Verses 2-3).
On the other hand, most critiques of the relative approach are the results of this fact that this approach neglects of a non-relative truth which is called «fetrat: nature» that exists in all human beings: «Be devoted to the upright religion. It is harmonious with the nature which Allah has designed for people. The design of Allah cannot be altered. Thus is the upright religion, but many people do not know» (Sura 30/ Verses 30).
After evaluating the relative and objective approaches, in conclusion chapter, the Islamic approach is explained. According to the results of this chapter, from the Islamic view, the relation between researcher and the subject of research depends on the nature of the subject. So that in some subjects (especially descriptive and experimental subjects) independence of researcher and in others (especially normative subjects) interaction between researcher and subject is required. In addition, in conclusion chapter, topics such as foundations, resources and research levels in three cited approaches (objective, relative and Islamic approaches) are investigated.

---

City and neighborhoods with cultural diversity and interests of citizens, apart from planning of master planning, were residents living and their growth space. Now in the Framework of imitating patterns of master plannings, life and health of citizens is encountered toi jeopardy.
Urbanization and the phenomenon of consumerism, complications resulting from the formation of crowded areas and the procedures of changing the use of gardens and farms are the problems leading the managers and urban planners to optimize land use in urban areas to preserve green space and to develop the control of building density so that it can provide the possibility to create environmental settlements in accordance with the cultural conditions. Architecture and urban planning system has a direct relationship with the culture of society, as far as architecture and urban planning of each country can be considered as the symbol and embodiment of the prevailing cultural conditions. Given the importance of issues such as legal and sustainable revenues, if the income of municipalities causes chaos in architecture and urban planning system, culture and social systems will experience serious problems.
Although imperative architecture does not necessarily result in good architecture but bad commands lead to anomalies in the system of architecture. Human societies are influenced by ethic and are governed by legal obligations. Therefore, law and legal criterion greatly influence the society›s governance and management of city. Architecture and urbanism decisions that are at odds with ethical principles make loose the most important social institution namely the family. With the approval of the establishment of Supreme Council for Planning and Architecture from the end of 1972 the Council became the most important institution that ratified the urbanism criteria and regulations and procedures. This article is formed with the most important question that what are the regulations and legislative acts of the Urbanism Supreme Council in coordination with the aims of Islamic Revolution for making Islamic the architecture and urbanism of Iran and what is the main approval of anti-Islamic urbanism and human. Due to the interdisciplinary nature of the research subject, it is faced with two groups of decisions through library method and semi-structured interview with researchers. The first group only by shape points to the need for Islamic architecture and urbanism. But, the second group has destroyed Iranian and Islamic urban culture and has led to the diversion of wealth from productive to non-productive tasks such as buying land and apartment as inflationary variables in terms of selling building density for more income on behalf of municipalities, regardless of the legal rules and ethical principles such as the rule of jurisprudence “Lazarar” and the principle of “ Justice”, by which harming the sovereignty of the people and the disproportionate distribution of wealth is prohibited. Other findings show that despite the preference of new legal norm on old, every new criterion approved for considering the Islamic principles, respect for privacy and preventing the aristocracy and social rights, is not implemented because of conflict with sale density. Finally, this paper suggests the need to determine the financial stability system for municipal government in form of approval of legal bill of government in Islamic Consultative Assembly and also change the current framework of the Supreme Council for Planning and Architecture in a way that with strengthening its juridical-legal aspect its political function and sectional decisions are reduced and the possibility of deviation from council formation targets is minimized. In other words, the most important aspect that provides the possibility of Islamic urbanism formation is to observe the principle of confidentiality, the right of neighbors and lack of aristocracy in urban decisions and coordination of building regulations of urban development plans with these principles.

---

Beauty is related to experiencing beauty events, which has different beauty experiences among people due to different circumstances, however, understanding beauty is incredibly difficult. On one hand, the public agree that beauty is considered a value as far as its particular manifestations are pleasing, on the other hand, as it is worth studying, it is considered an educational issue. Moreover, as it is a living object of social development, it is also regarded as a cultural topic. An artistic work, whether a result of one's work or a product of the artistic innovation of a group, appears due to inspirations or advices of a society and necessarily resembles the color of society. Undoubtedly, features of artist's life and even his/her physical features are reflected in his/her artwork, but reflection is not direct, and indeed it can be recognized and measured after passing through filtering of society. The beauty of urban environment as a living space, experienced by a wide range of people every day, is one of transcendental needs of human and functions as a stimulus for his flourishing. Therefore, in forming and designing the environment, category of art and its relation to aesthetics is of high significance and becomes a valuable and purposeful phenomenon in the society. Although aesthetic values differ between various cultures and communities, if these values are in conflict with cultural issues of society, they will create rational, accepted, and emotional norms of society. In addition, considering undeniable relation of any designing and shaping human life environment, like designing environment with art and also the relation of this reformulations with spiritual concepts of beauty, the concept of "aesthetics" which is in fact basis of philosophical and theoretical designs, becomes of great importance. On the other hand, urban buildings and spaces as an identifier of Iranian cities, have been shaped under the influence of Iranian-Islamic artistic and thought patterns over many years and have provided opportunity for public cooperation and interactions and in present era, with evolution of architecture and urbanism, process of designing and creating urban spaces has declined and a defective role of national identity and Iranian-Islamic culture is manifested, which indeed, ignoring these issues in designing has led to lack of originality and validity of the design. Therefore, this study attempts to consider the mentioned importance and answer vital questions of " what is the theoretical position of fundamental aesthetic values in two views of the West and Iranian-Islamic world?! What is practical application of an overview of the fundamental aesthetic values in Islamic-Iranian architecture and urbanism?", Thus, the current paper investigates theoretical concept of fundamental aesthetics values, to identify Iranian-Islamic fundamental aesthetics values and explain functional status of fundamental aesthetic values in creating Islamic-Iranian architecture and urbanism as well. As this paper attempts to deepen fundamental aesthetic values in creating Islamic-Iranian architecture and urbanism, it is considered basic research. Since urbanization is an interdisciplinary field, subject of aesthetics can be examined in the humanities and school sciences (theoretical and practical wisdom) and in science (physical dimensions).
This research is developmental and functional in terms of purpose and approach (characteristics and nature of data) and qualitative nature and methods; it is a description of type of content analysis and in the section of theoretical framework is interrogative. The information is collected by generalizing to field of Iranian-Islamic architecture and urban planning with method of deductive reasoning seeks to explain basic values of aesthetics and provide a new classification appropriate to principles of creating Iranian-Islamic architecture and urban planning. The collection of data and qualitative information in this research is also using written scientific documentary sources and libraries in order to explain conceptual model of research.
In a general conclusion, it can be said that today in Iran, beauty is either imitated by Western models or there are many shortcomings in applying the principles of Iranian-Islamic aesthetics.
This is due to the lack of a true understanding of fundamental values of Islamic Iranian aesthetics.
Therefore, a suitable framework should be created for architects and urban planners, who can extract desired criteria by considering basic values of aesthetics. For this purpose, studies have been done in previous studies and theoretical basis to assess direct relationship of aesthetics factors. These factors show relationship between fundamental values of Iranian-Islamic aesthetics and types, criteria and sub-criteria of aesthetics. Therefore, findings of research on fundamental values of aesthetics in Islam include four main categories:
1. Reasonable aesthetics 2. Sensible 3. Reasonable based on sensible, and 4. Sensible based on reasonable. Furthermore, in order to evolve the fundamental values of aesthetics, types of aesthetics are needed, these include: 1. Logical values, 2. Meaning and codification values, 3. Aspirations and logical ideas respectively and 4. Emotional and moral contexts values. These values which are directly related to fundamental values of Iranian-Islamic aesthetics and Iranian-Islamic aesthetic criteria, are related to practical application of an overview of fundamental values of aesthetics in Iranian-Islamic architecture and urban planning. Since aesthetic criteria are basis for assessment, to identify and select t fundamental values of aesthetics, these criteria include; Harmony (purposefulness, proportionality, balance, order, symmetry, correspondence), meaningfulness and perception (spiritual influence, equation, contrast, free will, disinterestedness), absolute self-existence of God (hierarchy, unity, ideal of embodiment, concentration, harmony, peace, vicinity, sophistication), emotional pleasure (relationships between shapes and forms and colors, pure manifestation of emotions and feelings) and stability and identity (piety, inclusion, freedom, connection with past and future, emergence of nature) and are directly related to types of aesthetic values. Thus, architecture and urban projects can offer new patterns in terms of Iranian-Islamic culture and employ creativity of designers. This was done by creating a logical relationship between aesthetic values and application of values in theoretical field of architecture and urban project.