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Mr Amirhosein Farshchian, Ph.d Ahad Nejad Ebrahimi, Ph.d Minou Gharehbaglou,
Volume 10, Issue 4 (12-2022)
Volume 10, Issue 4 (12-2022)
Abstract
In specialized topics of aesthetics, structure and function, the buildings of Islamic architecture in Iran during certain periods, show the strong presence
of intellectual sciences such as mathematics. The use of geometry as a part of the science of numerical mathematics, which in its intellectual position has
complex calculations, indicates the connection of Islamic architects with the mathematicians of their time. According to the available books and written documents, the architect's personal reference to complex mathematical books in terms of numerical application is a subject that has been seen in lesser power. Accordingly, in this article, the educational relationship between architects and Islamic mathematicians has been examined. Geometry in its numerical position can not be transferred to the architectural structure, and this must be transferred to a specific geometric process in terms of action. How to connect the mathematics of Islamic theology and architecture about geometry, and of a special theoretical or practical type that can be used in the field of architecture is the basic question of research. How Islamic architects have understood theoretical and practical geometry from mathematicians and have applied it in architecture. In this regard, in the present study, the author has examined the research and analysis operations by identifying the fourth to eleventh AH due to the presence of prestigious Islamic mathematicians as well as glorious Islamic architecture from a geometrically known point of view. The study of analysis on manuscripts is very valid in scientific centers. These manuscripts have been analyzed by architecture in the form of face-to-face research and academic communication in the preparation of scanned images. The manuscripts belong to Islamic scholars including Buzjani, Farabi, Ibn Sina, Akhavan al-Safa, and Jamshid Kashani. In order to study geometry in the theories of Islamic mathematicians and to obtain basic information about geometry and mathematics, the deductive method has been used in research, and the contextualist approach has been used in the discussion of historical issues of architecture and knowledge topics of geometry. The research findings show the decision of Islamic mathematicians based on the issues of Islamic belief and thought to meet the practical needs in Islamic society and beyond. Islamic architects are also among the most important learners in the field of building architecture and related matters in terms of geometry. These topics are in the form of converting numerical mathematics into theoretical geometry in its quantitative and qualitative dimensions and practical geometry to achieve practical cases in providing applied geometry for educating architects. These teachings, due to their complexity and the fact that they belong to the mathematical field of equivalence, required face-to-face educational communication. This issue is called the meetings of artists between Islamic mathematicians and architects according to its own process.
In order to understand the knowledge of geometry by architectural experts in the period from the fourth to the eleventh AH, a subject has been created by Islamic mathematicians of that time that may have existed in previous centuries. This is the subject of communication classes created by Islamic mathematicians.
They tried to improve jobs in various fields. In the field of architects, this issue is called Artistics Meeting. Meetings in which Islamic mathematicians, with their vast knowledge and perception, have applied theoretical knowledge to the profession and minds of artists. The method of calculating geometry
in the practice of drawing and the emergence of applied volumes, surfaces and shapes has been done operationally as much as the consciousness of artists and the amount of their needs. Mathematicians such as Kashani, Farabi and Buzjani are among the most active people of the fourth to eleventh AH who have formed these sessions. What the architects have drawn and illustrated after teaching the sessions is the geometry of the Islamic mathematician, along with approximation and estimation with his previous knowledge and experience. In the past, architects used to turn to mathematicians in meetings to create architectural structures because an Islamic mathematician believes in the correctness and acceptability of a geometric theorem and teaches it when he can, through positive positivist and semantic methods of theoretical geometry. Prove it rationally. Islamic architects and mathematicians have discussed in their meetings how architecture in the field of applied geometry and have reached a conclusion in the discussion when the obtained geometry is based on theoretical and practical geometry and a correct understanding of it. Due to the breadth of perceptual understanding and experience, Islamic architects have developed the geometry learned for use in architecture into the dimensions of their profession, which is the result of a previous master and many years of experience, and use it in construction with the advice of an Islamic mathematician. Have done. This can be creativity in creating an architectural effect during the teaching of applied geometry in Artistics Meeting sessions by Islamic architects who have created magnificent and huge buildings in the period from the fourth to the eleventh AH.
Narges Khakbaz, Dr. Mohammadreza Rahimzadeh, Dr. Manouchehr Foroutan, Dr. Sara Hamzehloo,
Volume 10, Issue 4 (12-2022)
Volume 10, Issue 4 (12-2022)
Abstract
Islamic architecture of Iran has passed one of the most prosperous periods in (10-13AH) centuries and the share of the geographical area of capital of Iran in most part of this period, that means the city of Isfahan, for many reasons in this glow has been very important. Although about this growth and prosperity and begin and end and its causes there is a difference of opinion, few people have doubted its existence. In this era until late Qajar period core form and art form were related and had common features in architecture and handicrafts and the coherence and harmony between them were evident. This relation is expressed with the concept of tectonic in the history of western architecture. The concept that theorists have defined it interaction between core form and art form in the context of historical culture. Gradually, this coherence and great thought with the arrival of new materials and construction methods were forgotten from late Qajar period and artistic and tectonic construction was reduced in buildings, and Iranian architecture faced a crisis. Criticism of Iranian today's architecture has been very pervasive in recent decades, Many researchers know the main cause of instability is in Lack of recognition of architectural history of Iran and its technical and artistic construction methods. On the other hand review of researches shows in the tectonic field less been paid to core form and art form of tectonics, so it is necessary to study it. The main research question is How tectonic conform and art form are related in architecture and handicrafts of Islamic Iran in (10-13H) centuries and their similarities and commonalities with the aim of understanding the tectonic rules of the Islamic architecture of Iran. for this reason in this article to recognize of wood tectonic based on interpretive epistemological paradigm, comparative reasoning and qualitative content analysis with explanatory orientation based on Gottfried Semper's theory has studied common wood tectonic features in architecture and handcraft in three levels, whole architecture (the whole building), intermedate level architectural components (column, roof edge and door and window) and small level in handcraft (pulpit, pen box, Kmanche, Tombak, mirror and boxes) in (10 – 13AH) centuries. Based on the theoretical basis of tectonics and considering that wood has been the most practical materials before the arrival of industrial steel in Iran and an important role had in the construction of load-bearing elements such as beams and columns and architectural and handicraft decorations. Wood tectonic is divided in terms of core forms to general forms and articulation and in terms of art forms
to decorative surface. This tectonic features in the collection of wooden handicrafts of Metropolitan museum, Isfahan cultural heritage organization and Islamic art sites is study that have the most affinity in terms of technique and art with wooden architecture in the mentioned period.Wood handicrafts are two types: wood handicrafts which are part of the furniture like the pulpit of Hazrat Abolfazl in Aran and Bidgol of Isfahan and handicrafts that produced as movable objects such pen box, Kmanche, Tombak, mirror and wooden decorative boxes. In wooden architecture on a large scale and wooden architectural elements (beams and columns, ceilings, roof edges and doors and windows) in the middle scale are examined tectonic components from the collection of buildings and wooden elements of this period. In some cases due to the scarcity of pictorial resources inevitably has been used from examples outside the geographical area of Isfahan but attention has been paid that this samples are comparable to effects that notable similarity have with the effects of Isfahan. Because Isfahan has been the capital of Iran, many exchanges has had different geographical areas of Iran and in this regard this utilization does not harm the results of the research. Studies and surveys show that some wooden handicrafts on a large and medium scale are similar with non-wooden architecture and elements such as windbreaks and minarets that most of this heterogeneity is on a large scale and in buildings with masonry materials. These cases have been studied in the sense that in identifying wood tectonic rules are very important. Comparative study of wood tectonic features in handicrafts and architecture in the mentioned period reveals that among core form (general forms and articulation) and art form, there are important similarities in handicrafts and architecture. Wood tectonic harmony is notable in handicrafts and architecture not only in terms of core form but also art form. Tectonic subscriptions that indicate the characteristics of technical and artistic construction in Iranian architecture indicates in Iranian architecture how the building begins and ends, articulation of surfaces and decorative surfaces in terms of formal-structure is done under tectonic rules. Formal-structural similarities of wood tectonic in three scales (macro, medium and micro scale) under the tectonic rules: exposure of form and space (connect to earth and sky), articulation (different materials joint, tongue and groove, sliding joint, wick corner, bar joint and convex corner joint) are tectonic technical principles and the rule of covering surfaces(mosaic surface, border, carving, and negative surfaces) are artistic rules that expresses same tectonic culture. Tectonic culture had similar construction manifestations in similar culture and similar construction techniques have used in different materials.
to decorative surface. This tectonic features in the collection of wooden handicrafts of Metropolitan museum, Isfahan cultural heritage organization and Islamic art sites is study that have the most affinity in terms of technique and art with wooden architecture in the mentioned period.Wood handicrafts are two types: wood handicrafts which are part of the furniture like the pulpit of Hazrat Abolfazl in Aran and Bidgol of Isfahan and handicrafts that produced as movable objects such pen box, Kmanche, Tombak, mirror and wooden decorative boxes. In wooden architecture on a large scale and wooden architectural elements (beams and columns, ceilings, roof edges and doors and windows) in the middle scale are examined tectonic components from the collection of buildings and wooden elements of this period. In some cases due to the scarcity of pictorial resources inevitably has been used from examples outside the geographical area of Isfahan but attention has been paid that this samples are comparable to effects that notable similarity have with the effects of Isfahan. Because Isfahan has been the capital of Iran, many exchanges has had different geographical areas of Iran and in this regard this utilization does not harm the results of the research. Studies and surveys show that some wooden handicrafts on a large and medium scale are similar with non-wooden architecture and elements such as windbreaks and minarets that most of this heterogeneity is on a large scale and in buildings with masonry materials. These cases have been studied in the sense that in identifying wood tectonic rules are very important. Comparative study of wood tectonic features in handicrafts and architecture in the mentioned period reveals that among core form (general forms and articulation) and art form, there are important similarities in handicrafts and architecture. Wood tectonic harmony is notable in handicrafts and architecture not only in terms of core form but also art form. Tectonic subscriptions that indicate the characteristics of technical and artistic construction in Iranian architecture indicates in Iranian architecture how the building begins and ends, articulation of surfaces and decorative surfaces in terms of formal-structure is done under tectonic rules. Formal-structural similarities of wood tectonic in three scales (macro, medium and micro scale) under the tectonic rules: exposure of form and space (connect to earth and sky), articulation (different materials joint, tongue and groove, sliding joint, wick corner, bar joint and convex corner joint) are tectonic technical principles and the rule of covering surfaces(mosaic surface, border, carving, and negative surfaces) are artistic rules that expresses same tectonic culture. Tectonic culture had similar construction manifestations in similar culture and similar construction techniques have used in different materials.
Seyed Ali Seyedian, Aarash Jahandari, Mehdi Hamzenezhad,
Volume 10, Issue 4 (12-2022)
Volume 10, Issue 4 (12-2022)
Abstract
By changing the concept of identity in contemporary architecture and destroying the identity of Iranian-Islamic architecture, the need to recognize this crisis in the identity of architecture today is more and more felt. The purpose of this research is to identify the factors that create the identity crisis and provide solutions for the realization of components in the architecture of Sari. In order to carry out this research, we examined the city of Sari in three macro-scale (total city), middle (neighborhoods) and wisdom (single monuments of contemporary). First, we attempted to identify the identity elements in the city, neighborhoods and contemporary buildings, and then we analyzed these factors. For this purpose, 400 questionnaires were distributed among citizens in the city of Sari, of which 274 were analyzed. In this way, we used spss software to analyze the data and statistical samples, and then we used the structural equation PLS software to analyze the correlation. The results of this study showed that what causes the identity crisis on the scale of the city, neighborhood and contemporary buildings. After identifying these factors, we need to provide some solutions to prevent this process from happening. The findings of the research indicated that the components of the monolithic scale were not sufficient to show that the residents first had to develop the principles and regulations by the relevant institutions to prevent this process of over-construction.
Dr. Reza Sameh, Mr Seyyed Mohsen Mousavi,
Volume 10, Issue 4 (12-2022)
Volume 10, Issue 4 (12-2022)
Abstract
It seems necessary to conduct research on the towers of tomb as one of the outstanding manifestations of Iranian architecture. The dispersal and multiplicity of these buildings throughout the country demonstrates the special position of this type of buildings. Therefore, many cultural and artistic bases can be understood by recognizing and classifying these buildings and applying their architectural methods can help preserve and continue Iranian-Islamic architecture. The present article seeks to analyze the "transformation of the plan of the historical tomb towers in Iran based on time changes", which will lead to the cognition of the patterns of the tomb towers plan and the trend of changes in relation to time periods. The method used in the present article is qualitative that follows the historical strategy. Documentary and library study is one of the strategic methods that includes historiography and typology. Classification of tomb towers, study of the plan and form structure, and conformity to their geographical location and climate are some of the solutions in this article. Required information is also obtained from written sources that analyze theoretical concepts. Samples of 24 tomb towers with various plans and geographical and territorial dispersion have been selected and written data have been studied. The results of the present article confirm that in some time periods or periods of different reign, a kind of supremacy is seen in a form structure or a plan, but this type of relationship cannot be considered as the main factor in the formation of tomb towers because this type of relationship is not repetitive (plan-geographical location or plan-reign period).
Mirza Ali Sheidaneh Morid, Mehdi Sharifi, Seyed Mahmoud Mmoeini,
Volume 11, Issue 1 (3-2023)
Volume 11, Issue 1 (3-2023)
Abstract
The changing patterns of identity developments in housing architecture in the wake of the modern 20th-century architecture resulted in the creation of new types of residences in the world, especially in Iran. Previous research presumptively considered the traditional era housing as conforming to religious values, while contemporary housing (especially apartment types) was regarded to contradict those values. This study aims to find some accurate criteria based on Islamic principles to determine the accuracy of these hypotheses. Thus, the main question is: “Which Qur’anic values about the housing architecture can be elicited? The research goal is to explain the human values from the Qur’an in line with contemporary housing architecture. The research method includes a review of the literature and library sources, uses of the Qur’an and valuable Islamic sources, a field survey of the samples, and qualitative content analysis of the field interviews via the Delphi method. It also uses a semi-structured and deep interview style with academic and seminary experts of Tehran. In the end, the study 1) explained and determined the Qur’an based human values consistent with the contemporary housing architecture of Tehran on a five-point Likert scoring scale that included the following (the rates are on average): peace and comfort (4.9), intimacy (4.8), servitude (4.7), human dignity (4.7), privacy (4.6), safety, strength and firmness (4.6), humiliation (4.5), bio-sustainability factors (4.5), solitude (4.5), creativity (4.4), recitation of God’s names (4.2), dynamism and activity (4.1), proportions (4.1), satisfaction (4), self-confidence (4), order (4), applied decorations (3.9), social relations (3.9), the environment (3.8), house area (3.7); 2) determined the effects of 33 Qur’anic human values on Tehran’s traditional housing architecture to be 85%, and on contemporary Tehran’s apartment housing to be 15%, and 3) investigated through the expert consensus the application and manifestation of the privacy as one of the Qur’anic human values of this research in the traditional and contemporary housing architectures, with the results given in Table 4. In another analysis, the findings of this research were compared to those of the previous studies, and the case study of this study was compared during the reign of the Qajar and contemporary era apartments. These Qur’anic human values are presently diminishing or non-existing in contemporary Tehran’s apartment housing. This research can be applied for planning by the Ministry of Roads and Urban Development, Ministry of the Interior, and Municipalities, as well as the Revolutionary Housing Foundation and the National Engineering Organization, and serve as a model for Islamic housing in cities andvillages.
Dr Maziar Sardari, Dr Leial Zare, Dr Avideh Talaei, Dr Vahid Ghobadiyan,
Volume 11, Issue 1 (3-2023)
Volume 11, Issue 1 (3-2023)
Abstract
Traditional architecture is a term that has been used after the modernization period in Iran and has been discussed in the speeches of many architects, books and articles, and has been criticized in architecture schools. After the Islamic Revolution and the closure of foreign construction companies in Iran, many famous architectural companies were closed or semi-active. With the outbreak of war and economic sanctions, construction activities declined, and during the eight years of the war, most construction activities were carried out on a small scale, and government projects were often aimed at completing pre-revolutionary construction projects. Some of these few constructions have led to the production of traditional-style buildings that are important to identify and describe because they are intertwined with the culture, history, and transcendent quality of past architecture, and the degenerate identity of today's architectural buildings can be found. This is unknown research that, what styles and how many buildings are there, based on the ideology of these styles in order to continue the rich and traditional Iranian architecture, during the eight-year war. Achieve them is the main purpose of research. In this research, which is interpretive-historical method and analytical-comparative measures, architectural styles are introduced in this historical period to extract styles that have the characteristics of traditional Iranian architecture. Data collection is in the form of documentary studies that will identify buildings with traditional bodies. The results of the research show that during the Eight-Year War, buildings of three styles of "traditionalist architecture", "late modern architecture" and "postmodern architecture" were built in the country. In the meantime, modern architecture lacks traditional features in the body of buildings, but the two styles of traditionalism and postmodernism, that were designed and executed eleven prominent buildings based on their architectural theories, will have traditional Iranian architectural components. Finally, the physical characteristics of each will be analyzed.
Samaneh Hashemzehi, Jamaleddin Mahdinezhad Darzi, Baqher Karimi,
Volume 11, Issue 2 (4-2023)
Volume 11, Issue 2 (4-2023)
Abstract
The modern architect places a lot of weight on his status as an artist and heavily relies on changes like unique and self-aware language. Different intellectual foundations are effective in the production of form in architectural studies, which can be categorized in many areas, including conscious and unconscious. The researcher is attempting to determine how much the conscious mind and how much the unconscious contributed to the production of form during the contemporary era and the Safavid era, respectively. Two historical-comparative and documentary guidelines served as the foundation for this research, which was carried out using a qualitative approach. The study environment consists of documents that discuss the conceptual foundations of both the Safavid and contemporary eras. Based on the votes provided during both eras, it is important to consider the relationship between form production and creativity. As a result, a comparison was done using this index and the variables that affect it. Intellectual and artistic creativity has an unconscious nature, while scientific and logical creativity has a conscious nature. The comparative findings demonstrated that in Safavid architecture, the artist himself is transformed and finds new creativity throughout the creation of his works of art. To guide the soul in its substantial motion and to build a suitable platform for the realization of its transcendental powers, or, in other words, to lay the foundation for the immateriality of the soul, is the responsibility of the artist in the reciprocal relationship with his created product. The science of rational man is a sensual science. The Safavid era had rich and powerful intellectual roots in the unconscious process, which had an impact on the production of forms in architecture. Sacred art, in contrast to modern art, places meaning before style. Author architects discuss the phenomenon as a whole, as well as the contradictions between context and flexibility. From their perspective, however, the audience of the work is what matters since they bring the text to life, not the architect who merely recreates reality. They discuss intuition, existential experiences, and the unity of human nature. However, there is no information available regarding the nature of this encounter, the identification of the existential reality, or the advancement of it in the direction of a singular nature. Given the volume of information available to him, the architect must prioritize what can be resolved in his mind. Additionally, Eisenman believes that this individual expression occasionally promotes isolationist inventiveness without consideration for a unified order. Based on these foundations and their analysis, it is possible to conclude that it is urgently necessary to use the unconscious process in the creation of form in order to enhance the quality of the design and make it appropriate for the environment. This can be accomplished without placing the shape in its actual context by taking into consideration the inconsistencies since the architect's capacity to fully and completely comprehend the values and concepts in the universe and connect to the subconscious is constrained. Contextual construction compatibility is the result.
Mozhgan Rezaei, Azita Balalioskuei, Mohammad Ali Keynejad,
Volume 11, Issue 4 (11-2023)
Volume 11, Issue 4 (11-2023)
Abstract
Water has a vital role in human life, as the source and symbol of life, particularly in the Islamic community. Poor management of water resources in recent decades has posed a serious threat to the physical aspect of life in Islamic countries, which are predominantly located in dry regions. Moreover, the weakness of functional and symbolic position of water in Islamic-Iranian architecture has been the consequence of this situation. Water have a tangible and essential role not only in the physical aspect of human life (external world), it is also closely connected with the spiritual aspect of life (inner world), assisting individuals in stages of felicity (sa'adah) and perfection (kamal) according to transcendent theosophy. With its richness linked with spiritual, sacred, and mystical manifestations, Islamic architecture represents water both in its external world (zahir) and inner world (batin). In terms of the former,issue water unites with the real space for the purposes of balancing and regulating the climate conditions; in terms of the latter, issue it merges with the sacred atmosphere of the architecture. Therefore, water is one of the most valuable, universal, and structural elements of Islamic architecture. In Mulla Sadra’s view, water can be considered as one of the symbolic cores of perfecting motion of life with regard to his doctrine of substantial motion. The Holy Quran mentions different forms of the role of water in witnessing and being of humanities more than 63 times. The manifestations of such intuitive quantitative instances were studied based on the stages of Sadrai perception, namely the sensory, the imaginary, and the intellectual. As shown in the theoretical framework, this analysis revealed the generalizability of universal vital, sacred, biological, and technological values to architecture and urban spaces. Accordingly, beauty, vitality, and life in the general sense and life in the sense of becoming Godliness were the ultimate findings of studying the function of water in Islamic architecture.
Massud Wahdattalab, Zeinab Hayati,
Volume 11, Issue 4 (11-2023)
Volume 11, Issue 4 (11-2023)
Abstract
Understanding, comprehension and sensory reception of the human being, from the architectural implications, undergo changes by getting far and closer to the architectural works. It is necessary to pay attention to this issue in pilgrimage architecture due to the importance of feeling responses at different distances.This research answers these questions: 1- What effect does the change of scale have on the decline of pilgrimage architectural meanings such as "Grandeur" and "intimacy"? 2- What changes do people's feeling responses undergo at different stages of approaching a pilgrimage site? The purpose of this research is to investigate the two implications of Grandeur and Intimacy in pilgrimage buildings and how it is perceived by the visitor at different distances of the building, including the stages of seeing, crossing the threshold and touching the building in the center. In this research, a mixed approach was chosen and qualitative content analysis was used, followed by exploratory factor analysis in SPSS software and confirmatory factor analysis in AMOS software. For this purpose, the individual's "distance" variable was considered as an independent variable, and "intimacy" and " Grandeur" were considered as dependent variables. 19 items in the questionnaire were compiled using the intervention method and by manipulating the scale and size of the images and provided to 229 subjects. For ease of answering, one building was evaluated in each question. Further, exploratory factor analysis led to the discovery of 4 components, which were proved by confirmatory factor analysis. The findings of the research show that there is a significant relationship between visibility and Grandeur on the one hand and centrality and intimacy on the other hand. The standard factor loadings of the items of each factor are more than 0.4. Considering the significance of the items in their factor for all the variables of the research, it is concluded that by changing the scale in a desirable range from " Dominant scale" to "intimate scale", the person's preference is transformed from grandeur to intimacy. No matter how much in the stage of vision and desirability of grandeur, we witness a direct relationship with the same slope, the pleasantness of the proportional relationship and intimacy does not have such a constant rhythm and harmony, and too closeness to the sacred matter has an avoidance feature for the pilgrim.
Jana Arabzadeh, Hasan Bolkhari Ghehi, Seyed Majid Mofidi Shemirani, Iraj Etesam, Azadeh Shahcheraghi,
Volume 12, Issue 1 (3-2024)
Volume 12, Issue 1 (3-2024)
Abstract
Problem statement: Nature is Human’s first existence and home. Essence and accident are the aspects of Mollasadra Trans-substantial Motion theory, which defines the rhythm of motion, from form to meaning to substance utility and welfare. Seems that the mentioned subject is in contradiction with today scientific world rather that their goal is the same. Biophilic design tries to create a living condition with nature in human living environment. A realization of Alive Architecture according to Mollasadra Trans-substantial theory creates possibility to increase quality of life.
Question and research objective: the Aim of this research is to achieve the Alive Architecture purpose to increase quality of life and notify spirituality in Architecture to calm soul. To reach the mentioned aim, the research defines an appropriate answer to the relation of Mollasadra Tran-substantial Motion theory with Biophilic Architecture.
Research Methodology: The research was based on a Qualitative method (Grounded theory) with data analysis strategy, systematic coding of Strauss and Corbin with the help of MaxQDA software. The nature of the data in this research is Textual, semantic and unstructured derived from deep interviews, which have been analyzed with inductive logic by interpretive analysis.
Conclusion: The research findings prove that, essence transformation is in each being of existence, and Biophilic Architecture reminds Aliveness of existence by essence transformation through considering alive elements. The purposes such as: Perfection, Progressive, Reunion, soul and body, Timeless concept, are in Human and existence elements. The possibility of having essence transformation in a meaningful Architecture via considering more aimed purposes in terms of, communication, new thinking and Seeking reality, would have result in Beauty creation and Living Architecture.
Question and research objective: the Aim of this research is to achieve the Alive Architecture purpose to increase quality of life and notify spirituality in Architecture to calm soul. To reach the mentioned aim, the research defines an appropriate answer to the relation of Mollasadra Tran-substantial Motion theory with Biophilic Architecture.
Research Methodology: The research was based on a Qualitative method (Grounded theory) with data analysis strategy, systematic coding of Strauss and Corbin with the help of MaxQDA software. The nature of the data in this research is Textual, semantic and unstructured derived from deep interviews, which have been analyzed with inductive logic by interpretive analysis.
Conclusion: The research findings prove that, essence transformation is in each being of existence, and Biophilic Architecture reminds Aliveness of existence by essence transformation through considering alive elements. The purposes such as: Perfection, Progressive, Reunion, soul and body, Timeless concept, are in Human and existence elements. The possibility of having essence transformation in a meaningful Architecture via considering more aimed purposes in terms of, communication, new thinking and Seeking reality, would have result in Beauty creation and Living Architecture.
Dr Mahmud Rezaei,
Volume 12, Issue 2 (6-2024)
Volume 12, Issue 2 (6-2024)
Abstract
The article seeks a meaningful relationship between design-oriented academic courses in Iran, such as architecture and urban design courses, and three normative characteristics namely “Islamization”, “indigenization” and “up-to-dating” as a standard imparted by the Cultural Revolution Development Council in Iran. For this, the article uses ‘Knowledge Mobilization’(KM) as a key global concept to apply those three qualities. Knowledge Mobilization means more application of knowledge or better use of it, which means reducing the distance between theory and practice. Four steps are recommended in improving the quality of research and increasing its impact in the society:
1. Ground the research question or problem in concrete and observable phenomena in order to appreciate and situate its multiple dimensions and manifestations. 2. Develop plausible concepts and models that represent the main aspects of the observed phenomena and that thereby provide a base for new theories to address the central research question. 3. Use appropriate methods to design the research and obtain empirical evidence of the concepts and plausible models for examining the question about the phenomenon being examined. 4. Apply and disseminate the research findings to address the research question from the perspectives of different academic and practitioner users (Van De Ven & Johnson, 2006, p. 810)
Examining the impact of this global concept with common initiatives in Iran with the titles of efficiency, Islamic, ruling, local and modernization has not been compared so far. Also, in intermediate knowledge, for example, between the disciplines of art, technical sciences, humanities and social sciences, such as the disciplines of architecture and urban planning, which have a “design-oriented” nature, the distinction of this concept and its application has not been made much either in the world or in Iran. These fields of academia include workshops and studio course formats which makes them totally apart from the other disciplines. The research thus aims to find more effective methods to apply the norms into the courses.
The relationship between the educational system, the experts or professional environment and the organizations related to urban management and most importantly the residents and the people can enrich the employment, development and participation. Also, the free presence of academics, professors, and students can introduce world literature and theories to the people with representative planning and implement scientific dimensions. In this way, establishing a relationship between the university and the profession causes employment and more efficiency of students’ activities, and their efforts are prevented from being wasted (Noorian and Rezaei, 2015).
Abdolhamid Noghreh-kar has shown that the relationship of “Islamic wisdom” with human processes, including the creation of works of art, architecture and urban planning, has five stages (idea, motivation, method, product, effect). Each stage has its sources and foundations, which identifies the direction, goals and results of the whole process. Therefore, the realization of a new civilization with an Islamic-Iranian identity cannot be an imitation of the current situation, the past or other civilizations. Rather, each stage should choose its sources from the Islamic school, i.e. Islamic beliefs and teachings, rulings, ethics, and Ijtihad solutions. According to his “Theory of Salam”, every architectural work can be evaluated from two spiritual and engineering dimensions - each in six factors. The spiritual dimension has general, qualitative and top-down characteristics, timeless and placeless conditions. But engineering dimensions have minor features, slightly from bottom to top and interrelated to time and place conditions. According to this theory, every architectural work goes through five stages of creation and in each stage it can be evaluated according to six factors. Out of these five stages of creation, three are knowledge and insight, intention and motivation, the practical method related to the architect. The fourth step is the architectural effect itself and the fifth step is its effect on the audience. Therefore, in evaluating works, all five stages should be measured with six spiritual factors and six engineering factors. This theory was proposed to explain the road map of modern Islamic civilization in the working group of art, architecture and urban planning (Naghrekar, 1401; 1395).
The research method is a combination of in-depth interviews and theoretical saturation. First, the texts related to “Knowledge Mobilization” as well as “Experiences in teaching these disciplines” from the 1950s have been reviewed and strategies have been extracted. Accordingly and based on the three fundamental characteristics of the aforementioned council, the coding content has reached theoretical saturation with the participation of professors and students. It has been determined that Islamization includes localization and up-to-dating goals. To achieve those three, “Knowledge Mobilization” is vital, which is accelerated with the help of “Studio”. The link between courses, courses with the profession, society and global science is one of the priorities in the revision of the pedagogy. The relationship of “Islamization” with the designer’s social role; “ indigenization “ with the link between the studio and the society; “up-to-dating” with the cooperation between designers and other professions, the use of modern technology, the publication of texts and the establishment of more research centers. The idea of mobilization of knowledge in the form of a workshop system, planned meetings, use of professors’ publications, skill approaches of courses is proposed in the form of pedagogies. The article highlights that the purpose of the Islamization , indigenization and updating in the matter of education should be “Knowledge Mobilization”, i.e. production, publication, exchange of knowledge, provided that it causes change and improvement of society’s policies. This mobilization of knowledge in schools of architecture and urban design will take place with a more effective studio format of teaching.
1. Ground the research question or problem in concrete and observable phenomena in order to appreciate and situate its multiple dimensions and manifestations. 2. Develop plausible concepts and models that represent the main aspects of the observed phenomena and that thereby provide a base for new theories to address the central research question. 3. Use appropriate methods to design the research and obtain empirical evidence of the concepts and plausible models for examining the question about the phenomenon being examined. 4. Apply and disseminate the research findings to address the research question from the perspectives of different academic and practitioner users (Van De Ven & Johnson, 2006, p. 810)
Examining the impact of this global concept with common initiatives in Iran with the titles of efficiency, Islamic, ruling, local and modernization has not been compared so far. Also, in intermediate knowledge, for example, between the disciplines of art, technical sciences, humanities and social sciences, such as the disciplines of architecture and urban planning, which have a “design-oriented” nature, the distinction of this concept and its application has not been made much either in the world or in Iran. These fields of academia include workshops and studio course formats which makes them totally apart from the other disciplines. The research thus aims to find more effective methods to apply the norms into the courses.
The relationship between the educational system, the experts or professional environment and the organizations related to urban management and most importantly the residents and the people can enrich the employment, development and participation. Also, the free presence of academics, professors, and students can introduce world literature and theories to the people with representative planning and implement scientific dimensions. In this way, establishing a relationship between the university and the profession causes employment and more efficiency of students’ activities, and their efforts are prevented from being wasted (Noorian and Rezaei, 2015).
Abdolhamid Noghreh-kar has shown that the relationship of “Islamic wisdom” with human processes, including the creation of works of art, architecture and urban planning, has five stages (idea, motivation, method, product, effect). Each stage has its sources and foundations, which identifies the direction, goals and results of the whole process. Therefore, the realization of a new civilization with an Islamic-Iranian identity cannot be an imitation of the current situation, the past or other civilizations. Rather, each stage should choose its sources from the Islamic school, i.e. Islamic beliefs and teachings, rulings, ethics, and Ijtihad solutions. According to his “Theory of Salam”, every architectural work can be evaluated from two spiritual and engineering dimensions - each in six factors. The spiritual dimension has general, qualitative and top-down characteristics, timeless and placeless conditions. But engineering dimensions have minor features, slightly from bottom to top and interrelated to time and place conditions. According to this theory, every architectural work goes through five stages of creation and in each stage it can be evaluated according to six factors. Out of these five stages of creation, three are knowledge and insight, intention and motivation, the practical method related to the architect. The fourth step is the architectural effect itself and the fifth step is its effect on the audience. Therefore, in evaluating works, all five stages should be measured with six spiritual factors and six engineering factors. This theory was proposed to explain the road map of modern Islamic civilization in the working group of art, architecture and urban planning (Naghrekar, 1401; 1395).
The research method is a combination of in-depth interviews and theoretical saturation. First, the texts related to “Knowledge Mobilization” as well as “Experiences in teaching these disciplines” from the 1950s have been reviewed and strategies have been extracted. Accordingly and based on the three fundamental characteristics of the aforementioned council, the coding content has reached theoretical saturation with the participation of professors and students. It has been determined that Islamization includes localization and up-to-dating goals. To achieve those three, “Knowledge Mobilization” is vital, which is accelerated with the help of “Studio”. The link between courses, courses with the profession, society and global science is one of the priorities in the revision of the pedagogy. The relationship of “Islamization” with the designer’s social role; “ indigenization “ with the link between the studio and the society; “up-to-dating” with the cooperation between designers and other professions, the use of modern technology, the publication of texts and the establishment of more research centers. The idea of mobilization of knowledge in the form of a workshop system, planned meetings, use of professors’ publications, skill approaches of courses is proposed in the form of pedagogies. The article highlights that the purpose of the Islamization , indigenization and updating in the matter of education should be “Knowledge Mobilization”, i.e. production, publication, exchange of knowledge, provided that it causes change and improvement of society’s policies. This mobilization of knowledge in schools of architecture and urban design will take place with a more effective studio format of teaching.
Ramin Khorsand, Behzad Omranzadeh, Reza Motahar,
Volume 12, Issue 2 (6-2024)
Volume 12, Issue 2 (6-2024)
Abstract
High-rise construction is one of the controversial issues in the urbanism, both theoretically and practically. The various opinions and the agreements and oppositions that exist for it and the need to take a correct position on this matter indicate the necessity of analysis and Critique of this issue. What makes the issue more sensitive in a country like Iran is the connection between identity, culture, Islamic-Iranian lifestyle and religious beliefs with high-rise construction. The approval of the supreme council of urbanism and architecture of Iran regarding the location and criterias and regulations for the construction of high-rise buildings in the city of Tehran (1400) and its content also doubles the need to investigate this issue. Therefore, these questions are raised: What are the consequences of high-rise development in physiological, social, economic, transportation and traffic, environmental, physical and visual dimensions, and how it is evaluated from the perspective of Islamic worldview, Islamic culture and jurisprudence? How has the approval of the Supreme Council of Urbanism and Architecture of Iran paid attention to the results of various researches and the values of Islamic worldview, Islamic-Iranian culture and Islamic jurisprudence in relation to high-rise construction? What strategies can be pursued to avoid the disadvantages of high-rise construction in the country?
The purpose of the current research is to provide an analysis and explanation of the consequences of high-rise construction in the country with an identity and cultural perspective and with an emphasis on the criteria of Islamic worldview, as well as criticizing the approval of the supreme council of urbanism and architecture of Iran, and finally to provide appropriate strategies for high-rise construction. This is achieved by examining the history of high-rise construction in the world and Iran, meta-analysis of various researches on the evaluation of consequences of high-rise construction and precision in the opinions of researchers in this field.
The results of the research indicate that high-rise construction - especially in residential use - in spite of the benefits have been mentioned for it, works against its primary goals in the long run and it imposes various negative effects in terms of physical-spatial, environmental, transportation, social, economic, landscape, etc. on the city and citizens. Examining the criteria, principles and values of the Islamic worldview, Islamic-Iranian culture and lifestyle, and jurisprudential opinions also show that high-rise construction conflicts with them from various aspects. This has left extensive damages in social interactions, lifestyle, quality of people life and especially the foundation of the family. Therefore, the development and promotion of high-rise construction is not logical, it does not improve the quality of living in the city, but it also causes its degradation. So, the action of the supreme council of urbanism and architecture in approving the high-rise construction permit in Tehran is not evaluated positively and can be the source of future problems for Tehran. The recent resolution of this council is flawed in terms of theoretical approaches, necessity, goals, possibility, implementation guarantee and content. Most of the goals that are mentioned in the justification of this resolution are due to the acceptance of the current flawed trend governing economic relations in cities, especially in the field of land and housing, which is based on capitalists’ speculation, personal gain, monopoly and hoarding in the land and housing market. Clearly, the consequence of such a view results in high-rise construction. While in this regard, it is necessary to reform the economic system of the cities and eliminate the brokerage and speculation market, and the realization of the goals should be sought in them. According to the studies, the following strategies and solutions are presented to solve the damage of high-rise construction and to move away from this model:
• Short-term strategies and solutions:
Exclusion of high-rise buildings to commercial, office and similar uses in specific and planned areas and serious avoidance of allocating them to residential use.
Revision of high-rise construction criteria based on Islamic values and the qualities of Islamic-Iranian architecture and urbanism.
Prevision of the supervisory institution with a detailed description of duties to monitor the implementation of high-rise construction criteria and also the provision of effective punitive policies in order to prevent the occurrence of violations.
Prevision of financial and tax mechanisms to eliminate hoarding of land and housing.
Provision of necessary services and infrastructure, especially in the field of transportation and urban traffic in high-rise built-up areas.
• Long-term strategies and solutions:
Revision of land preparation plan considering the existence of sufficient land in Iran and the possibility of sustainable and regulated horizontal expansion of cities and settlements.
Adopting economic measures based on Islamic teachings in order to convert land, building and housing from capital goods to consumer goods.
Extraction of urban development patterns based on Islamic-Iranian identity and culture and by using the historical records and experiences of cities and hidden semantic values in them.
Revival of suitable agricultural, industrial and commercial areas and directing the population of metropolises, especially Tehran, to these areas.
Laying the foundation for increasing production and providing facilities for residents of villages and small and medium towns to prevent migration to metropolises and increase reverse migration.
Revival of the neighborhood system in the existing high-rise built-up areas and creation the basis for increasing the socio-cultural interactions of high-rise buildings residents, in order to reduce the socio-cultural damages.
The purpose of the current research is to provide an analysis and explanation of the consequences of high-rise construction in the country with an identity and cultural perspective and with an emphasis on the criteria of Islamic worldview, as well as criticizing the approval of the supreme council of urbanism and architecture of Iran, and finally to provide appropriate strategies for high-rise construction. This is achieved by examining the history of high-rise construction in the world and Iran, meta-analysis of various researches on the evaluation of consequences of high-rise construction and precision in the opinions of researchers in this field.
The results of the research indicate that high-rise construction - especially in residential use - in spite of the benefits have been mentioned for it, works against its primary goals in the long run and it imposes various negative effects in terms of physical-spatial, environmental, transportation, social, economic, landscape, etc. on the city and citizens. Examining the criteria, principles and values of the Islamic worldview, Islamic-Iranian culture and lifestyle, and jurisprudential opinions also show that high-rise construction conflicts with them from various aspects. This has left extensive damages in social interactions, lifestyle, quality of people life and especially the foundation of the family. Therefore, the development and promotion of high-rise construction is not logical, it does not improve the quality of living in the city, but it also causes its degradation. So, the action of the supreme council of urbanism and architecture in approving the high-rise construction permit in Tehran is not evaluated positively and can be the source of future problems for Tehran. The recent resolution of this council is flawed in terms of theoretical approaches, necessity, goals, possibility, implementation guarantee and content. Most of the goals that are mentioned in the justification of this resolution are due to the acceptance of the current flawed trend governing economic relations in cities, especially in the field of land and housing, which is based on capitalists’ speculation, personal gain, monopoly and hoarding in the land and housing market. Clearly, the consequence of such a view results in high-rise construction. While in this regard, it is necessary to reform the economic system of the cities and eliminate the brokerage and speculation market, and the realization of the goals should be sought in them. According to the studies, the following strategies and solutions are presented to solve the damage of high-rise construction and to move away from this model:
• Short-term strategies and solutions:
Exclusion of high-rise buildings to commercial, office and similar uses in specific and planned areas and serious avoidance of allocating them to residential use.
Revision of high-rise construction criteria based on Islamic values and the qualities of Islamic-Iranian architecture and urbanism.
Prevision of the supervisory institution with a detailed description of duties to monitor the implementation of high-rise construction criteria and also the provision of effective punitive policies in order to prevent the occurrence of violations.
Prevision of financial and tax mechanisms to eliminate hoarding of land and housing.
Provision of necessary services and infrastructure, especially in the field of transportation and urban traffic in high-rise built-up areas.
• Long-term strategies and solutions:
Revision of land preparation plan considering the existence of sufficient land in Iran and the possibility of sustainable and regulated horizontal expansion of cities and settlements.
Adopting economic measures based on Islamic teachings in order to convert land, building and housing from capital goods to consumer goods.
Extraction of urban development patterns based on Islamic-Iranian identity and culture and by using the historical records and experiences of cities and hidden semantic values in them.
Revival of suitable agricultural, industrial and commercial areas and directing the population of metropolises, especially Tehran, to these areas.
Laying the foundation for increasing production and providing facilities for residents of villages and small and medium towns to prevent migration to metropolises and increase reverse migration.
Revival of the neighborhood system in the existing high-rise built-up areas and creation the basis for increasing the socio-cultural interactions of high-rise buildings residents, in order to reduce the socio-cultural damages.
Mohammad Bagher Valizadeh Owghani, , Minou Gharehbaglou,
Volume 12, Issue 2 (6-2024)
Volume 12, Issue 2 (6-2024)
Abstract
Being able to take a lesson means avoiding repeating negative experiences and actions, and taking advice and learning from the positive experiences of the past. Throughout history, architectural works have emerged based on the accumulation of human experiences and have been continuous with trial and error. Based on this, the aim of the current research is to explain the function of lesson-taking in different aspects of architectural works. This research, relying on the method of logical reasoning, seeks to explain the category of learning in architecture in three areas: learning person, the subject of learning and the learning process. Due to its educational function, lesson-taking can act in architecture as a way to criticize, learn and benefit from the positive and negative experiences of past architectural works. The lesson-taking category in architectural works includes architects as the creators of the architectural work and people as the creators of the cultural infrastructure of architecture, who by being trained and equipped with the means of lesson-taking can acquire, transfer and correctly use the information of the subject of the lesson (architecture). The subject of lesson is the semantic and physical aspects of architecture, and from the point of view of lesson-taking, what is good and beautiful in these aspects has the ability to instruct and learned from. It is possible to take lessons from architectural works in a conscious process and based on the means of advisability or unconsciously and relying on mental accumulations throughout history. The lesson-taking process and the way of imparting lessons and tips in architecture occurs more consciously for technical and specialized people (architects) and more unconsciously for ordinary people (architecture’s audience).
Architects, under the condition of proper and sufficient education during their studies, due to their scientific and technical view on architectural works, can take advantage of positive and negative experiences of architectural works in a more conscious and self-aware manner; but people and architectural audiences would take lessons from the work of architecture unconsciously and unknowingly due to lack of sufficient expertise. This issue manifests itself mostly in connection with historical and remaining from the distant past architectural works that recognition, criticism, and education of them require expertise and historical knowledge. In other words, architects have an easier connection with architectural works from the distant and recent past, and audiences mostly with existing and belonging to the recent past architectural works. By educating and familiarizing the audience with the architectural values of the distant and recent past, it is possible to lead them towards a conscious lesson-taking from architectural works.
Architects, under the condition of proper and sufficient education during their studies, due to their scientific and technical view on architectural works, can take advantage of positive and negative experiences of architectural works in a more conscious and self-aware manner; but people and architectural audiences would take lessons from the work of architecture unconsciously and unknowingly due to lack of sufficient expertise. This issue manifests itself mostly in connection with historical and remaining from the distant past architectural works that recognition, criticism, and education of them require expertise and historical knowledge. In other words, architects have an easier connection with architectural works from the distant and recent past, and audiences mostly with existing and belonging to the recent past architectural works. By educating and familiarizing the audience with the architectural values of the distant and recent past, it is possible to lead them towards a conscious lesson-taking from architectural works.
Dr Hossein Esmaeili Sangari, Mrs Raheleh Parvin,
Volume 12, Issue 3 (10-2024)
Volume 12, Issue 3 (10-2024)
Abstract
The architecture of Iranian mosques reflects the continuity of thought throughout historical periods, representing both unity and distinction, while also serving as evidence of the struggle to preserve and enhance cultural and religious identity. From the perspective of scholars, the architectural function of mosques is integrated with elements and components that display unity, even though mosques may exhibit contradictions from a physical standpoint. The Kaboud Mosque in Tabriz and Sheikh Lutfullah Mosque in Isfahan, as masterpieces of religious architecture, share a common foundational idea despite their apparent differences.
Thus, the present research assumes religious thought as a common language in religious architecture and aims to answer the main question: “To what extent does the representation of thought in the common language of the Kaboud Mosque in Tabriz and Sheikh Lutfullah Mosque in Isfahan reflect the views of scholars?” Acknowledging the conflicting theoretical foundations of thinkers such as Titus Burkhardt and Oleg Grabar in mosque architecture, this study investigates the architecture of the Kaboud Mosque and Sheikh Lutfullah Mosque in the formation of a common architectural language.
The research employs a qualitative approach through analytical-descriptive methods, focusing on the validity of themes from scholarly articles emphasizing the ideas of Titus Burkhardt and Oleg Grabar from 2006 to 2023. Using a meta-synthesis approach, 9 out of 53 articles were selected based on the CASP methodology, along with interviews with 10 experts, professors, and informants in the field of religious architectural thought. A total of 231 references were identified using MAXQDA software, categorized under 17 organizing themes and 2 overarching themes related to the common language of thought in religious architecture.
The results indicate that the architecture of mosques across periods is influenced by profound ideas that manifest in their form and structure. Thus, the common language of architecture in mosques is shaped by shared religious thought underlying fundamental architectural factors, despite apparent contradictions, reflecting the transition from the material to the spiritual realm in the intersection of construction and reading.
Thus, the present research assumes religious thought as a common language in religious architecture and aims to answer the main question: “To what extent does the representation of thought in the common language of the Kaboud Mosque in Tabriz and Sheikh Lutfullah Mosque in Isfahan reflect the views of scholars?” Acknowledging the conflicting theoretical foundations of thinkers such as Titus Burkhardt and Oleg Grabar in mosque architecture, this study investigates the architecture of the Kaboud Mosque and Sheikh Lutfullah Mosque in the formation of a common architectural language.
The research employs a qualitative approach through analytical-descriptive methods, focusing on the validity of themes from scholarly articles emphasizing the ideas of Titus Burkhardt and Oleg Grabar from 2006 to 2023. Using a meta-synthesis approach, 9 out of 53 articles were selected based on the CASP methodology, along with interviews with 10 experts, professors, and informants in the field of religious architectural thought. A total of 231 references were identified using MAXQDA software, categorized under 17 organizing themes and 2 overarching themes related to the common language of thought in religious architecture.
The results indicate that the architecture of mosques across periods is influenced by profound ideas that manifest in their form and structure. Thus, the common language of architecture in mosques is shaped by shared religious thought underlying fundamental architectural factors, despite apparent contradictions, reflecting the transition from the material to the spiritual realm in the intersection of construction and reading.
Zhaleh Ameli, Sanaz Litkouhi,
Volume 12, Issue 4 (12-2024)
Volume 12, Issue 4 (12-2024)
Abstract
The mosque has historically served as a cornerstone of urban design in Iranian cities, seamlessly integrating with the evolving needs of urban life. However, declining mosque attendance and a lack of emphasis on sustainable architecture in recent decades have raised critical concerns, forming the central focus of this study. This research aims to identify the key factors that enhance mosque accessibility for diverse social groups while proposing sustainable architectural solutions tailored to contemporary user expectations. Combining analytical-descriptive methods with field studies (questionnaire-based), the study engaged Kashan residents from various socioeconomic backgrounds, alongside architecture students and professors, as its statistical population.
The study addresses two primary questions: (1) How can traditional mosque architecture, refined over centuries, be innovatively adapted to align with sustainable principles while preserving Kashan’s architectural identity? (2) Can functional diversification of mosques—such as integrating public amenities—increase community engagement without undermining their spiritual essence? A questionnaire evaluating design parameters was distributed to 384 participants, with collected data systematically analyzed. Findings reveal that sustainability, alongside physical, functional, and psychological components, significantly influences mosque attendance. Contextual design strategies rooted in Kashan’s architectural heritage emerged as a sustainable pathway, while multifunctional spaces proved effective in attracting broader demographics without compromising the mosque’s spiritual core. These insights offer practical guidelines for designing mosques that balance cultural preservation, sustainability, and societal relevance.
The study addresses two primary questions: (1) How can traditional mosque architecture, refined over centuries, be innovatively adapted to align with sustainable principles while preserving Kashan’s architectural identity? (2) Can functional diversification of mosques—such as integrating public amenities—increase community engagement without undermining their spiritual essence? A questionnaire evaluating design parameters was distributed to 384 participants, with collected data systematically analyzed. Findings reveal that sustainability, alongside physical, functional, and psychological components, significantly influences mosque attendance. Contextual design strategies rooted in Kashan’s architectural heritage emerged as a sustainable pathway, while multifunctional spaces proved effective in attracting broader demographics without compromising the mosque’s spiritual core. These insights offer practical guidelines for designing mosques that balance cultural preservation, sustainability, and societal relevance.
Kobra Feyzollahzadeh, Farhang Mozaffar, Mansoureh Kianersi,
Volume 12, Issue 4 (12-2024)
Volume 12, Issue 4 (12-2024)
Abstract
The phenomenal world and matter derive their validity and quality from the inner world and spirituality (and meaning). The question of what spirituality and meaning are and how to realize them in architectural spaces, and as a result, improve the quality of human living spaces, is an essential concern in architecture. The main goal of this article is to understand how to discover and embody spirituality in the architectural design process. For this purpose, this paper has proposed a framework for understanding the issue of “spirituality and meaning” in architectural design. The framework is presented in the form of features in a table. In continuation the origin of spirituality in architectural design has been discussed; then, the ways of realizing spirituality and methodological approaches have been addressed, and after that, the methods, techniques, and tools that paving the way for the manifestation of spirituality and meaning Have been expressed. The findings show that- after the primary origin of spirituality and meaning, which is the essence of Almighty God, and in a longitudinal relationship with it, we can point to secondary origins for spirituality and meaning. The first group, which is general spirituality independent of the design situation, arises from the designer’s knowledge and definitions in the areas of humans, existence, and values; as well as the designer’s way of thinking as a system (the designer’s intellectual system); And the second group, which are partial and situation-based spirituality, arise from the characteristics of the problem and the context of the design (design situation). These partial spirituality and meanings are also perceived under the general spirituality and meanings. In this process of the quest for spirituality, it is the designer’s thought that plays the most effective role. “inquest of spirituality (and meaning)”, “framing” and “manifestation” have been proposed as methodological approaches. The manifestation of spirituality and meanings has levels and aspects and is relative. The overall approach in conducting this research is qualitative, and a logical reasoning strategy has been used to understand the relationship between concepts and data analysis. Paying attention to the different levels of the quest for spirituality and meaning and explaining the connections between these levels created a stronger basis for moving from the theoretical to the practical realm, and logical inferences enabled the formation of a holistic and integrated conceptual model of the quest to the spirituality and meaning in the architectural design process.
Dr Nasim Ashrafi,
Volume 13, Issue 1 (4-2025)
Volume 13, Issue 1 (4-2025)
Abstract
Understanding and critiquing architecture requires examining its transformations across time—tracing its past, present, and potential future states to propose pathways for improvement. Such an analysis demands shared attributes that enable comparative study across different periods and works. Fixed attributes, as opposed to variable ones, offer a more stable foundation for assessing and guiding architectural evolution.
The concept of the “center” emerges as a key shared attribute due to its universality and hierarchical role in both physical and semantic structures of architecture. Despite differing theoretical perspectives, scholars such as Arnheim, Norberg-Schulz, and Christopher Alexander acknowledge the presence of centers in all architectural works, transcending temporal and spatial boundaries. By analyzing architectural changes through the functions of these centers, it becomes possible to evaluate transformations and propose recommendations for achieving desirable states.
This study adopts a systemic approach, drawing on the evolutionary framework of the “System of Wilayah” (developed by the Academy of Islamic Sciences in Qom) to understand and direct architectural change. Using a descriptive-analytical method, the research models the evolutionary stages of the center, introducing the system of agency within centers as a mechanism for identifying and guiding architectural development over time.
The concept of the “center” emerges as a key shared attribute due to its universality and hierarchical role in both physical and semantic structures of architecture. Despite differing theoretical perspectives, scholars such as Arnheim, Norberg-Schulz, and Christopher Alexander acknowledge the presence of centers in all architectural works, transcending temporal and spatial boundaries. By analyzing architectural changes through the functions of these centers, it becomes possible to evaluate transformations and propose recommendations for achieving desirable states.
This study adopts a systemic approach, drawing on the evolutionary framework of the “System of Wilayah” (developed by the Academy of Islamic Sciences in Qom) to understand and direct architectural change. Using a descriptive-analytical method, the research models the evolutionary stages of the center, introducing the system of agency within centers as a mechanism for identifying and guiding architectural development over time.
Phd Isa Hojat, Phd Seyed Yahya Islami, Phd Seyed Ali Seyedian, Ms Sara Motevalli,
Volume 13, Issue 1 (4-2025)
Volume 13, Issue 1 (4-2025)
Abstract
Vernacular architecture emerges from the dynamic interplay between human societies and their natural environments, embodying centuries of adaptive wisdom. However, the transition to modernity has precipitated a decline in this architectural tradition, contributing to today’s environmental and cultural crises in the built environment. This study examines the evolving conceptualization of vernacular architecture through a developmental lens, seeking to uncover sustainable principles that transcend temporal and spatial boundaries.
Employing a qualitative, historical-analytical approach, the research systematically reviews existing literature and conducts a meta-synthesis of vernacular architecture’s trajectory—from its earliest manifestations to contemporary expressions. Using Gephi software for network analysis, the study identifies and evaluates key criteria through pairwise comparisons, ultimately developing a super matrix of influential components.
The findings reveal vernacular architecture as a fluid, dynamic concept comprising two fundamental clusters: geographic (climate, natural resources, flora/fauna) and human (physical, economic, social, cultural, spiritual, artistic, and technical factors). These interact to produce 43 timeless sub-criteria that shape architectural expression. Crucially, the study demonstrates that vernacular architecture is not confined to historical contexts but continually re-emerges through contemporary human-environment interactions. This research challenges static perceptions of vernacular architecture, proposing instead a framework for adapting its core principles to modern design challenges. By distilling these universal yet adaptable criteria, the study provides architects with a methodological approach to reintegrate sustainable, context-responsive values into contemporary practice—bridging traditional wisdom with current needs while addressing pressing environmental concerns.
Employing a qualitative, historical-analytical approach, the research systematically reviews existing literature and conducts a meta-synthesis of vernacular architecture’s trajectory—from its earliest manifestations to contemporary expressions. Using Gephi software for network analysis, the study identifies and evaluates key criteria through pairwise comparisons, ultimately developing a super matrix of influential components.
The findings reveal vernacular architecture as a fluid, dynamic concept comprising two fundamental clusters: geographic (climate, natural resources, flora/fauna) and human (physical, economic, social, cultural, spiritual, artistic, and technical factors). These interact to produce 43 timeless sub-criteria that shape architectural expression. Crucially, the study demonstrates that vernacular architecture is not confined to historical contexts but continually re-emerges through contemporary human-environment interactions. This research challenges static perceptions of vernacular architecture, proposing instead a framework for adapting its core principles to modern design challenges. By distilling these universal yet adaptable criteria, the study provides architects with a methodological approach to reintegrate sustainable, context-responsive values into contemporary practice—bridging traditional wisdom with current needs while addressing pressing environmental concerns.
Ahmad Ekhlasi, Hamid Mozaffar, Samaneh Taghdir,
Volume 13, Issue 2 (6-2025)
Volume 13, Issue 2 (6-2025)
Abstract
"Islamic centers" are one of the most important symbols of the presence of Muslims in non-Muslim countries and are very important in terms of identity. Also, on the other hand, these centers are considered the cultural representative of the Muslim community in the public opinion of the host society. Therefore, how they are designed is of particular importance. The aim of this research is to find principles for the design of Islamic centers that will lead to the preservation and strengthening of the identity of Islamic culture and the improvement of coexistence with the host communities.
This research first identified the dimensions of the problem by examining the previous studies and it was determined that the two concepts of "identity" and "coexistence" are the main issues in this research. Then, the concepts of "identity" and "coexistence" in the architecture of Islamic centers were examined based on the model of place components in the three axes of "meaning", "physical form" and "activity". The focus of this research is on examining the issue of "identity" and "coexistence" from the point of view of Muslim users; Therefore, in order to get a more comprehensive and accurate view, a questionnaire tool was used. Due to the fact that following this research, the researchers wanted to design an Islamic center in England, a questionnaire was conducted among Muslims living in England. This questionnaire includes closed and open questions and was conducted with the aim of identifying and investigating the needs, views and visual preferences of the Muslim community. The results of this research were obtained based on comparative analysis of questionnaire results and library studies and previous researches of researchers in this field.
The result of the research is presented in the form of a strategic model in three axes "Meaning", "Physical Form" and "Activity", which presents principles in each section that can be applied in design to "improve the coexistence of Islamic centers with the host society." and "preserving Islamic identity" help Islamic centers. The results of this research indicate that the use of symbols of Islamic values in design by creating an opportunity to express identity, reduces the feeling of deprivation and increases the sense of acceptance in the society in the Muslim minority, and causes a reduction in cultural tensions and an increase in the sense of belonging. closer to the national culture of the host country. On the other hand, trying to use visual elements and common values will reduce the sensitivities of the host society and better communication with the Muslim population. By using a convergent approach, Islamic centers can play a role both as a religious center for Muslims and as a cultural center for the whole society. This can lead to the strengthening of Islamic culture and the attractiveness and improvement of the image of Islamic culture and Muslim society in the public opinion of the host society. As a result, "identity" and "coexistence" are not two concepts independent of each other, so in order to achieve "stable cultural coexistence with the host society" while "preserving Islamic identity", both aspects should be considered in the design of Islamic centers.
This research first identified the dimensions of the problem by examining the previous studies and it was determined that the two concepts of "identity" and "coexistence" are the main issues in this research. Then, the concepts of "identity" and "coexistence" in the architecture of Islamic centers were examined based on the model of place components in the three axes of "meaning", "physical form" and "activity". The focus of this research is on examining the issue of "identity" and "coexistence" from the point of view of Muslim users; Therefore, in order to get a more comprehensive and accurate view, a questionnaire tool was used. Due to the fact that following this research, the researchers wanted to design an Islamic center in England, a questionnaire was conducted among Muslims living in England. This questionnaire includes closed and open questions and was conducted with the aim of identifying and investigating the needs, views and visual preferences of the Muslim community. The results of this research were obtained based on comparative analysis of questionnaire results and library studies and previous researches of researchers in this field.
The result of the research is presented in the form of a strategic model in three axes "Meaning", "Physical Form" and "Activity", which presents principles in each section that can be applied in design to "improve the coexistence of Islamic centers with the host society." and "preserving Islamic identity" help Islamic centers. The results of this research indicate that the use of symbols of Islamic values in design by creating an opportunity to express identity, reduces the feeling of deprivation and increases the sense of acceptance in the society in the Muslim minority, and causes a reduction in cultural tensions and an increase in the sense of belonging. closer to the national culture of the host country. On the other hand, trying to use visual elements and common values will reduce the sensitivities of the host society and better communication with the Muslim population. By using a convergent approach, Islamic centers can play a role both as a religious center for Muslims and as a cultural center for the whole society. This can lead to the strengthening of Islamic culture and the attractiveness and improvement of the image of Islamic culture and Muslim society in the public opinion of the host society. As a result, "identity" and "coexistence" are not two concepts independent of each other, so in order to achieve "stable cultural coexistence with the host society" while "preserving Islamic identity", both aspects should be considered in the design of Islamic centers.
Mohammadamin Hasanzadeh, Amin Abdemojiri,
Volume 13, Issue 2 (6-2025)
Volume 13, Issue 2 (6-2025)
Abstract
Mosque architecture can be influenced by various factors such as culture, history, religion, geography, ecosystem, politics, and economy; therefore, a mosque cannot be considered as a uniform and abstract building, but should be examined as a phenomenological and interpretive entity resulting from the interaction between the architect, users, and the environment. Hence, examining and understanding the propositions of the mosque as one of the most important architectural, cultural, and identity symbols of Muslims becomes necessary in terms of examining and explaining the cognitive layers governing them. This research is fundamental in terms of purpose and has a combined and interdisciplinary approach. The statistical population of this research was selected and collected from available sources in reputable scientific databases in the time period of 1998-2024 in the field of mosque architecture based on purposeful sampling. For this purpose, first, the epistemological system and diverse concepts were explained based on philosophical and mystical sources, then by studying and analyzing the cognitive propositions of the mosque, categories and elements were identified that could be useful for explaining the theme of mosque architecture based on the epistemological system. In this path, the required information was collected using Attride-Stirling's thematic analysis. After confirming the validity of the codings, a qualitative model was developed. In the second step, in order to validate the qualitative model and present the final research model, the partial least squares method was used, and to examine the hypotheses created, a questionnaire was provided to 395 specialists and experienced architects based on simple random sampling, using the structural equation modeling approach. Of this number, 389 questionnaires were analyzed. The results of statistical analyses show that all relationships and paths drawn in the conceptual model are statistically significant. Therefore, it can be concluded that how the epistemological system affects mosque architecture and how these effects are manifested in various elements is the result of multilateral interaction in different cognitive layers, and understanding it correctly requires attention to all these layers. In other words, mosque architecture functions beyond merely a place of worship and social congregation, but as a cognitive and interpretive phenomenon, and through analytical and comparative methodologies, a paradigm or framework can be established for evaluating and designing a mosque based on cognitive layers.
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