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Hassan Sajadzadeh, Mandana Yousefi, Mohammad Yousefi,
Volume 4, Issue 1 (6-2016)
Abstract

Mosques in traditional urbanism, were always a turning point of environment and in the constellation of diverse and familiar function, also were considered as necessary part of current life of the city. Mosque as the community space of believers in every morning, noon and evening, always was at the heart of a residential areas and neighborhoods. Mosque has historically been the place of many activities and performances, sometimes was as center of state and sometimes political and economic participation took place there. Proximity to the physical and spiritual life, provided community involvement and attachment to the space of mosque. In fact, the quality of the mosques was not only determined by physical factors, but also by the product of communication and interaction between the mosque and its users. Unfortunately, contemporary mosque is reduced to a mere place of worship area that is very partial and limited considering the concept and the reality of the mosque as a social space. Contemporary mosques, even with fine architecture, have no sociability. Specializing activities and development of sodium-oriented thinking, especially in the land sector, promoting the spread of the separation of religion from public life, the role of mosques in the city has changed and social role of the mosque has been taken away. Contemporary mosques separately from other municipal functions are located on the side of the causeway and do not induce centrality and dominance to other activities. Most of the mosques especially designed ones, over the past decades, are not designed for social activities and are rarely able to comprehensively meet the needs of their community. If once a mosque determined the location and type of city function and relationships, today other issues, including the main street, cars, entertainment center and market place determine location of mosque and other functions. So today mosque’s quality is decreased and its social role is abated .Mosque’s connection to the social life layers leads to increase the quality of mosque’s space. The research methods in this study is descriptive and field studies (questionnaire), and the library research. In this study, through a questionnaire three sample of Hamadan mosques (ChamanChopanan mosque, Shalbafan mosque and Kolanaj mosque) as successful mosques were studied. According to the direct connection between sociability and people, the residents of the neighborhood surrounding the mosque and its worshipers were considered as statistical society in this research. For statistical analysis and for data interpretationSPSS16 software and Office 2007 (WORD & EXCEL) were used consequently.,. The research question is, what component of mosque’s sociability causes to improve the mosques’ quality? Three hypotheses have been proposed in the study. according to the results of the study, the first two hypotheses were approved and the third hypothesis was rejected.

Hypothesis 1: It seems that, there is a significant difference between three mosques location. Hypothesis 2: It looks like there is a significant difference between functional diversity of three mosque .Hypothesis 3: It looks like the continuation of the use of the mosque there is a significant difference. Statistical software used for statistical analysis was SPSS16. The results show that three factors: locating, integrating with mosque performance and other public Performance, continuing use of the mosque are as effective components of mosques sociability that are effective

Regarding the quality of mosques, Locating is the most important factor of mosques’ sociability. Mosques’ locating should be in the main communication axes of city. Mosque’s association with residential fabric and main city function is one of the most important factors in locating. Associating with residential fabric provide walking access in a short time for people. Associating with main function increase socialization. The locating of the mosque should be such that the physical and spiritual needs of people simultaneously accountability. Have a variety of activities and proper character of the mosque is to attract different social groups, would be socialization mosques. Index duration, stresses on the use of mosques as a social space, 24 hours a day.

Considering that today most of the mosques are open only during the prayering times-five times a day-this is incompatible with the socialization mosques.


Fariba Alborzi, Navid Jahdi, Milad Fathi, Amir Hosein Yousefi,
Volume 8, Issue 4 (winter 2020 2021)
Abstract

Architecture is the product of different contexts؛ so, the way of dealing the builders of a building with the architectural elements, has different semantic and physical manifestations in different contexts, despite the similarity in general. As an example, the light in the Shia religion of Islam is a symbol of the divine essence and expression of existence and it has always been considered by Muslim architects. To the extent that the spatial perception of many buildings of this period, regardless of the semantic position of light, leads to an incomplete understanding of space. This is especially visible in the design of religious buildings in general and mosques in particular. The mosque, which is the manifestation of the most ideal religious ideas and the most complete symbol of Islamic architecture, has been the best place to observe and study the theoretical and practical connections of its builders. However, today, in the construction of mosques, the role of light has been reduced only as one of the climatic elements and only for the function of lighting. The semantic aspects of light as they existed in the past are no longer known. The premise of this research is that light has appeared in the architecture of Isfahan in the Safavi period by emphasizing the semantic principles of the art. So the aim of this study is investigation of the qualitative characteristics of the presence of light in the architecture of Sheikh Lotfollah Mosque in Isfahan. The statistical population of this research is the mosques of the Safavi period in Isfahan. Among them, three mosques of Sheikh Lotfollah, Hakim and Imam have been studied. The research method of this study is descriptive-analytical and case study. The required data for this research have been collected through field observations, photography and library studies and have been qualitatively analyzed. After a semantic study of the presence of light in Sheikh Lotfollah Mosque, a three-dimensional hierarchical system was identified. This structure includes three stages of separation, transfer and connection (pause, ‌movement and emphasis) in the design of this building. A system that seeks to move from matter to spirituality, to move from darkness to light, to move from heaviness to light, and to move from the underworld to the world of divinity. The result is an all-spiritual space in which the presence of God is felt everywhere.

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