Journal of Researches in Islamic Architecture

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Human beings, as a social creature, need others to get their peace of mind and safety. Such needs encourage or force the idea of cooperation and partnership with others, while the formation of interpersonal relations in a society affects people to use a common environment. Today, urban planners and designers, in the form of professional specialists, are trying to engage their users through collaborative design approaches to identify the underlying aspects of the problem, highlighting those aspects, and proposing practical solutions to get public views. Nowadays, it could be said that the designers choose the middle path of independence and its opposite point being conservatism in design; in other words, they knock themselves out of their power position. A good number of studies have demonstrated that the use of user requirements increases the chance of success in the environment as people in the community know more about the needs and requirements of their environment than specialists. Hence, in recent years, popular participation has received considerable attention from theoretical and practical aspects. The present article was aimed at exploring the concept of participation and determining the criteria for attracting participation in the environment by reference to Western and authentic Islamic sources in order to achieve the principles and desirable criteria for participation in the environment while taking into account the shared values, beliefs, and common needs of the ideal society. In this regard, some questions were raised including the differences and the implications of the concept of participation in the environment from the two perspectives of Islamic and Western thoughts. Considering the fundamental-theoretical nature and the qualitative research approach, a collection of data was compiled through an interpretive-analytical method based on documentary studies to answer the question and collecting data and reviewing the literature of the subject. In the first step, the process of participation in Western literature was defined and applied. Then, the application of participation in various areas of environmental design and indicators influencing the participation of individuals in the environment were examined. In the second step, we tried to inspect the concept of participation in the environment from the perspective of Islamic thought. First, issues related to Islamic ethics, ethical principles that are social (not individual), and especially those related to participation in the environment were scrutinized. The available sources of Islamic sciences, especially the Holy Qur'an, hadiths, narrations, and sayings of Islamic scholars were used in this regard. The principles, criteria, and the results were then obtained by studying the verses and hadiths along with the study of the characteristics and manifestations of participation in the environment with a multi-faceted view. In the third step, these principles were determined in a comparative manner to identify commonalities and distinctions by combining the two previously examined categories. The findings indicated that in Western thought, the level of participation in the viewpoint of theorists involves a spectrum of non-participation to spontaneous participation. Besides, many views are formulated in a general way solely with regard to the background of individual mentality and the consideration of the ideals of intellectual and architectural institutions without considering the culture and social beliefs of various societies. Originality aims at the individual dimension and the consent of the parties while individual preferences are prioritized. In Islamic thought, one of the ethical principles of Islam in society for realizing a united nation is participation which has been emphasized abundantly. The principle of participation also has secondary ethics each of which has complementary components in itself that leads to the mixing of the spectra and levels. It could be said that all categorizations and principles were a subset of spontaneous participation and one can achieve the desired participation in the environment by observing them. The results of the adaptation of concepts and manifestations in both Islamic and Western thoughts provided different criteria for participation in the environment. The comparison of the principles pointed out that Western theories differ from the Islamic method in terms of participation of the environment in a fundamental element that is the importance of sensing and reasoning as the sole source of knowledge along with neglecting divine resources as unitary and complete resources. Contrary to the western-oriented view that focuses on individual dimension and satisfaction, the Islamic perspective emphasizes components such as cooperation, endowment spirit, jihad, and charity as high levels of participation. Numerous references to the symbolic crystallization of Islamic values in the physical form of the recommended architecture testify to the claim that the Islamic viewpoints lay down the basis of all works in the reverence of God and in the spiritual dimension of man. This clearly shows that religious and cultural values are preferable to all minor or short-term needs and ideals and norms derived from Islamic values are beyond individual and group needs and preferences.

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Considering request, need and welfare of children has a long record in West and gets back to 19^th century. The idea of child friendly city was adopted in 1996 to make cities liveable for all and its goal was to put the children on top. This is how countries distant themselves from mere concept and utilize CFC principles today. On the other hand, paying attention to child proper spaces has no long record in Iran. Most children`s spaces are external copies of other countries experiences with no regarding to social and cultural context.The research is decided to compare the way in which a child intercommunicates with city environment from two Islamic(Philosophy, Religion and Gnosticism) and Western perspectives, by deduction in qualitative research, studying Islamic and Western theories toward children and compiling effective environmental factors in child and environment interactions. Comparative study includes similarities and differences in two scales: major (child environments) and minor (environmental factors) both in Western and Islamic documents. In major scale, Islamic instructions focus on the environment as a channel to transfer concepts and religious ethics. In minor scale Islamic instructions emphasize on 4 subjects that can`t be seen in western`s: teaching rituals via playing, limiting girls playing outside, limiting girls playing with boys and preventing children from entering infidelital environments. While CFC of west is summarized in participation, equal right with other citizens, mental and physical health; a proper environment for children in Islamic documents, besides proving children`s rights, relief and health as necessities of child growth, emphasizes on values and norms in functional environment. In addition, it advises that a child ought to grow in a place which her temperament does not get hurt to come to relative perfection. Here, an Islamic-Iranian model named “child preceptor city” takes form. 
The research in theoretical part, using the analytical-descriptive method, has presented a theoretical framework. In the first stage (study of relevant texts and identification of the defining components of research), a comparative method has been used. The methods of collecting information and the subject history in this research, in addition to documentary and library studies, will also include field studies that are used to compile the subject literature review and to find the thematic framework. At this stage, by expressing the perceptual concept, the architectural porosity elements as well as the study of its theories, criteria, rules and components are explained. In the second stage, using the criteria and components obtained in the previous one, the classification of porosity elements, the selection of criteria and the facades' porosity effective variables, as well as structured questionnaires to find the relationship between these variables and their impact on each other and the amount of facades' porosity a quantitative method for obtaining it will be presented. In the third stage and in the case study section, the theoretical framework and the porosity assessment method are carried out in relation to the 30 facades of historical houses of Tabriz city and the research data are analyzed based on descriptive statistics.
Based on the findings of the research, the facades have a special feature called porosity number that is unique to it. The structure of the forming elements and the porosity changes of the facades also follow a particular pattern. The research also shows that the main trait of porosity is openness which the space is inside it. Air circulation, light and the connection of internal and external spaces are the major physical achievements of porosity and its spiritual achievement is the space and the raised meaning in architecture. Empty, in spite of the lack of material has an equal value, and sometimes more than full, and how it is created and placed not only increases the physical and spatial quality but also can have an impact in evaluations. Porosity is one of the basic visual qualities, which over time has found a more significant role in the facade. Porosity has a hidden and mysterious pattern that can be the result of aesthetic feedback from architects, observers/residents, and environmental conditions of the region. A certain evident percentage of porosity and a Specific pattern and alignment of porous space arrangement in this study indicate that, at least in Tabriz's environmental conditions, a specific pattern of porosity is a part of the aesthetic preferences of the architects and the residential-historical architectural users of Tabriz city. This pattern and alignment can at least be considered by contemporary architects in this cultural-climatic area as an aesthetic factor. Of course, the generalization of these features to other cities in Iran and beyond requires more and wider research.

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This article is about value-based foundations of internalizing of geometry in young students of architecture. Training of geometry has long been an important part of architectural education that can be pursued back up to ancient Egypt and Babylon. But in modernity it has passed a radical change from a sacred one to a value-free job. But more precise look will show that this value-free claim has not been of real truth. Here via interpretative-historical analyze it has been shown that four basic values are historically attached to the geometric facts of architecture that all of them have affected architectural education. The four value-giving areas of human life are the transcendental, the individual, the social and the materialistic ones. Putting emphasize on every of the four as canon of value makes a different type of architectural training system of geometry. In this study five types of geometrical approaches towards architecture upon value structures are introduced: 1. the absolute geometry: this approach refers to mathematical view of geometry and could be traced back to Platonic academy. But in its relationship to architecture the absolute geometry is linked to Aristotle’s conception of geometry and its Islamic followers such as Avicenna and Farabi where he considered form as a production of the mind upon given information of the object. He sees form of no value-based content or meaning.  This aspect of form could be realized in contemporary paradigm of parametric design while it has its counterparts in 19th century model of education of architects i.e. the tradition of polytechnics; 2. Geometry as a mirror of the transcendent: it has been the main stream of geometrical thought in Islamic world as well as some other traditional civilizations. But in the contemporary time it was modern movement that put such a heavy value on form a distinct platonic view of le Corbusier. It has its base in enlightment thinking of Ledoux and Bulee. In the field of education this was crystallized in Bauhaus style where Platonic volumes had their transcendental place as highest reference of creation; 3. Geometry as manifestation of the subject: this trend can be linked to Romantic thought. In Romanticism the hidden part of Kantian self was perceived to be emerged in artistic work of hand. So the hand drawings and sketch found a special attention from artistic architects. This view has been extended into current educational content of architecture. But it has its counterparts in primitive architectural analysis. The homology of body, home and the universe that Eliade among others presented is a semi-subjective theory of geometry for vernacular architecture. Presentation of self via hand sketch has a symbolic use in architectural education today; 4. Geometry as the manifestation of nature of the materiality: it is another product of Aristotle’s geometric thought that was manifested in his conception of the term of “form” but in contemporary architecture formalist movement of deconstruction and other critical theories is based on self-referring formal composition of either absolute formal components or synthetic collage. Architectural education of some Avant-grade schools such as AA school of London follows this current of geometric bias; 5. Geometry as united nature of the world: ancient view of Pythagoras about numerical order of the world has been an examplary vision for some traditions of architecture. Molla Sadra’s theory of existence presents a different unity concept between human and nature. In currnt times some other theories claim this role of geometric order that unites world of subject with nature. Christopher Alexander’s view in “Nature of Order” proposes such a vision to geometric value of artifacts that can make them like living beings. In terms of architectural education apart from vernacular tools of cultural transmission could be traced in works of Alexander’s followers.
 

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Gender has a key role in Islamic thought and considers it as an aspect should be trained. Now a days in light of psychological and social studies, there are more information about gender differences. These differences influence education and training via “gender identity” and “sex-typing”. So it’s essential to consider gender differences in out door open spaces design. The goal of this study concentrated on the effect of gender differences in Islamic thought on outdoor open space design. Reviewing mental differences and growing and structural aspects between boys and girls, we have built a frame for open interview which concluded to Delphi process. The study is a qualitative and operational and conducted a Delphi process between 7 psychologists and 15 architecture experts. The result is an applicable list of architectural considerations for outdoor planning. Using hot and bright colors, suitable areas for congregation, simple geometry, curved corners and miniature elements can be suggested for girls. Mild colors, encounter space, sophisticated geometry, expert and job acquaintance dedicated space, different levels, ballgame space are suitable for girls.

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