Journal of Researches in Islamic Architecture

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The golden ratio has been claimed to have held a special fascination for at least 2,400 years. Some of the greatest mathematical minds of all ages, from Pythagoras and Euclidian ancient Greece, through the medieval Italian mathematician Leonardo of Pisa and the Renaissance astronomer Johannes Kepler, to present-day scientific figures such as Oxford physicist Roger Penrose, have spent endless hours over this simple ratio and its properties. But the fascination with the Golden Ratio is not confined just to mathematicians. Biologists, artists, musicians, historians, architects, psychologists, and even mystics have pondered and debated the basis of its ubiquity and appeal. In fact, it is probably fair to say that the Golden Ratio has inspired thinkers of all disciplines like no other number in the history of mathematics. The Parthenon›s facade as well as elements of its facade and elsewhere are said by some to be circumscribed by golden rectangles. A 2004 geometrical analysis of earlier research into the Great Mosque of Kirvan reveals a consistent application of the golden ratio throughout the design, according to Mazouz. They found ratios close to the golden ratio in the overall proportion of the plan and in the dimensioning of the prayer space, the court, and the minaret.

Golden Ratio and Geometry,plays an important role inIranian traditionalarchitecture (I.T.A) and it is very serious in bases of construction.In a recent book, author Jason Elliot speculated that the golden ratio was used by the designers of the Naqsh-e Jahan Square and the adjacent Lotfollah mosque.In Traditional proportion knowledge, «Beauty» is not an individual style and verve, and it has geometric rules and methods.Hence, proportional theories created.»Iranian golden Rectangle» and «Gaz and Module» are two main important design ratiotheories in I.T.A.

Many experts expected two above ratios have been used in buildings design by traditional Iranian architects. Testing these two theories in several historic houses of Qajar era in Shiraz city is the aim of present study.

Gaz and module means the unitratios which areused in length measurement. Babylonia and Assyria were invented these measurement units (1Babylonia Gaz=0.53m), which used by Iranian later butby doublingtheamount of it (1 Iranian Gaz=1.06m).

Measurements repeated for width and lengths for all three categories, as repeated. Length and width of spaces calculated in Gaz unit and the compared to Gaz (and its quarter fractional too). Considering the test results data leading to refuse or accept the theory,the difference data with the smallest difference possible is calculated.

Iranian golden Rectangle means the length to width ratio of a rectangle surrounded by a Regular Hexagon, which is not more than three possible ratios (1.73,1.15, and 2.31)depended on the type of architecture space.to perform the study, spaces are divided by three main categories as below:

1- Ccentralcourtyard

2- Five-door rooms

3- Three-door rooms

Analyzing the geometries and spaces results the ratios as below:

1- The Aspect ratio of Central Courtyardis 1.73.

2-The Aspect ratio of Five-door rooms is Apex. 1.73

3- The Aspect ratio of Three-door rooms is 1.15.

Sample selection is done randomly with the proviso that the selection sample is in the Qajar era, and indicator such a shaving historical valueand Also include disa selection from different neighborhoods of old shiraz.

The exact dimensions were recorded and statistical data prepared and analyzed using Spss software. The normality of data was checked by the Kolmogorov-Smirnov test. Accordingly, data was converted to a normal distribution by using a Box-Cox and subsequently t-test was used to test hypotheses. The ratio of coefficient of variation was also used to compare the “Gaz and Module” theory and the “Iranian golden Rectangle” theory. However, architects have been tried to follow the “Gaz and Module” theory for designing important houses spaces, but The results of the study shows architecture of Shiraz historical houses, gotvery closed to»Gaz and Module» theory and not exactly, especially in Qajar period. However, «Gaz and module» theory is not so much accurate, but it can be accepted to study the Qajar era architecture by it.

Considering the actual situation and the plan of the Shiraz historical houses, the authors concluded that deviation from the “Gaz and Module” theory can be explained according to the type of separation and division of lands in other words architects could not get the exact ratios why the land division plans were oblique in many cases. This research and analyze is also done by poor ahmadi and Partners for traditional Yazd houses. They also concluded «Iranian golden Rectangle» is rejected in Yazd houses. Therefore,its advised to expand the analyzes of «Iranian golden Rectangle» theory for other Iranian traditional cities.

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One of the most attractive and most diverse decorations of the Safavid period architecture is Nastaliq inscriptions that have been implemented in different ways in buildings with different applications. The scrolls contain valuable information such as a description of the building, patrons and artists who identify and introduce them to clear the hidden aspects of architecture and calligraphy history.
In addition, the aesthetic aspects of this work are also being investigated. From this perspective, one of the things that cannot be oblivious to it, the variety of practices those impacts on the quality of calligraphy in the inscriptions. The aim of this study is to identify common practices and introducing lesser-known practices in the implementation of Nastaliq inscriptions in the architectural decoration belonging Safavid dynasty.
This fundamental research is the descriptive study was conducted; the sampling method used is Post Stratification. Accordingly, the 204 available inscriptions have been studied. More than sixty percent of the documentary has been gathered by field researches. The results indicate that the first Nastaliq inscriptions were in 9th mid-century A.H. carving used in the series of gravestones in Herat.
Results show that in the Safavid period, this way has continued. In this period, the techniques divided to 6 main ways which containing 17 separable distinct subsets. The abundance percentage of the most common methods in inscriptions shows that: Stoney (51%) and Tile working (24.9%) are the most two usage ways. After those, the ornaments made of plaster, wood, metal and painting in terms of the number of samples are the other techniques. According to the classification of different methods, there are 6 unique techniques in research samples: Koshte-bori and Tokhme-gozari (two branches of Stucco Decorations) at Pinia House in Naein and Nim-Avard School at Isfahan, Laye-Chini (Gilded Decoration on Plaster) at Aliqapou Palac in Isfahan, Hakkaki (Wood Engraving) at Jame mosque in Natanz, Moshabbak-felez (Metallic Reticular) at Darbe-Imam in Isfahan and Qalamzani Barjaste (Metallic Relief Scrimshaw) at Chaharbagh School in Isfahan.   
Also, when applying such methods was used in architectural decoration are investigated based on dated samples. On the basis of dated inscriptions can be proposed as follows: the first technique is Stone Carving at 922-923 A.H. in Maydan mosque in Kashan and tomb of Imamzade Abolfotooh in Vanshan. Mosaic Tile is the next method which used probably in 918 and certainly in 951 A.H. After these two styles, respectively: Woodcut (963 A.H), Stucco (979 A.H), Metallic Scrimshaw (1011 A.H), Wood Engraving (1012 A.H), Stone Engraving (1020 A.H), and Stone Mosaic (1031 A.H), Haft-Rang Tile (1034 A.H), Painting (1073 A.H), Metallic Reticular (mid-11th century A.H), Rooye-koobi (1091 A.H), Tokhme-gozari and Laye-Chini (early 12th century A.H) and finally Metallic Relief Scrimshaw (1120 A.H).
This study shows that the variety of technical method used in Nastaliq Inscription was limited on first half of Safavid era and the culmination of a variety of methods has been in the 11th century A.H.

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Planning is one of the basic tools to achieve optimal living conditions. In the meantime, negotiation is one of the most important approaches in the new planning systems, which has a special place in the current era of urban planning and governance. Negotiation planning or in other words discourse is one of the new methods in urban studies that is widely used, especially in advanced democratic societies. Jane Hillier, as the author of this theory, has used the theories of thinkers such as Habermas and Foucault to explain the principles of this theory. In the Islamic perspective, consultation and negotiation have a sublime and special place. In the verses of the Qur'an and the school of religious leaders, the role of consultation has been very important and people and their views on various social, governmental and other issues have had a great place. This research seeks to study the theoretical roots of the negotiation planning approach and extract its intellectual processes to study its structure and finally the characteristics and principles of this type of planning from the perspective of teaching. To study Islamic theories and theories of contemporary Islamic thinkers on the subject of government and religious democracy and democracy. According to the overlapping topics in this case study, from the method of document analysis and content analysis and logical reasoning, as well as qualitative and descriptive methods and conducting interviews with experts (interviews with 14 academic experts in the fields of urban planning and sociology, as well as Field professors) has been used to express the research results. Finally, by comparatively comparing the principles and rules of this type of planning with the criteria of Islamic urban planning and the principles and rules of democracy and the council from an Islamic perspective, the strengths and weaknesses of this type of planning are examined and stated in the planning approach. Negotiation relies solely on the views and opinions of the people and has nothing to do with religious norms. Therefore, it seems that this approach can be effective only in those parts of urban management that have people-centered plans. On the other hand, the approach of religious democracy is more focused on religious values ​​and the opinion of the people is of secondary importance. On the one hand, this issue makes sure that the plans and programs are based on religion and Sharia, but on the other hand, it has nothing to do with humanist and humanistic plans. Therefore, it can be said that if in urban studies, it is based only on the opinions of the people, its competence can not be confirmed from the perspective of religion, but if in the management of urban issues, the opinion of the people along with religious and jurisprudential principles and rules and based Formed, they can help run a city and an Islamic community.