Journal of Researches in Islamic Architecture

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Moving toward third millennium is characterized by capabilities in transforming human life. Specially, development of information technologies in everyday life lead to great changes in communication tools andour current understanding ofurban social life. Indeed, telecommunications because of independency from time—space constraints, provide a new unlimited space for social interactions in global scale. Now, this development in Islamic societies is remarkable, because Islam has many detailed rules in social relations. So, in this situation studying and exploring social and cultural dynamics in cyber environments and its implications for physical cities is a key task of urban planners in Islamic communities to sustain and develop these cities.

In this research, first of all we reviewed some of the basic concepts of social life from Islamic view. We explored the reflection of these rules in Islamic cities and spatial aspect. After that, for each concept, we explored the potential implications of Information technology for Islamic society in the information age. The results showed that Islamic cities are reconstructed as complex amalgam of electronic spaces and urban places,in which, Information Technology has dual impacts on the city: in one hand, a potential for more social interactions, sharing ideas and promoting social integration and in the other hand, encourage the polarization of society, dispersed social relations etc. This indicates only a few parts of complexities in this area and the necessitiesin rethinking Islamic city in the age of digital communications.

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Despite many scholars in various domains including scientific, academic, professional and political fields talking about “Islamic city” and “Islamic ideal city” (Utopia), there is not a specific definition for “Islamic city” based on sacred Islamic texts. In other words, a variety of definitions and attributes of the “Islamic ideal city” are spread in texts based on different backgrounds and study domains of researchers. However, it seems that the appropriate definition for the “Islamic ideal city” as well as its essential and main attributes should be derived from the Islamic fundamental sacred texts, especially from the Holy Quran.

Moreover, to explain and clarify the definition of any phenomenon, its main attributes should be recognized and classified. The fundamental attributes for the Islamic ideal city include “foundations”, “pillars”, “ideal model”, “characteristics” and “principles” which should be derived from the Holy Quran. Indeed, this article endeavors to discover and recognize these attributes for the Islamic city by benefiting the Quranic teaching, with which the Islamic ideal city can be defined.

In other words, the basic hypothesis of the article is: “attributes and definition of Islamic City (Islamic Utopia) can be derived from the Holy Quran.”  Obviously, considering the comprehensiveness, everlasting and universality of Islam (and its Holy book: Quran) the definition and attributes of the Islamic city are fundamental and essential for all times and all places but their manifestations in different places and eras are subjected to cultural issues, environmental conditions, economic situations, available technology and other conditions of the specific era and place.

The article responds to the following questions:

1. What is the research method for recognizing the main attributes of the Islamic city from the Holy Quran?

2. What is the definition of Islamic City?

3. What are its main attributes according to Quranic teachings?

According to the background of different parts of the study and its issues, a variety of research methods such as discovery, commentary, deduction and analysis will be used.

To explain the manner of achieving the main goal of the study, it is useful to bring about a brief explanation about the main issues recognized from the Holy Quran.

As mentioned above, there is not an agreed definition for the very important term of “Islamic city.” It seems that the best and the most appropriate definition for “Islamic city” should be derived from the basic Islamic sacred texts, especially from the Holly Quran. The first stage in proposing the definition of this term is recognition of its foundations, definition of its pillars, its paradigm, its attributes and classification of its principles.

There are essential and important points which should be considered in Islamic built environment:

1. Islamic architecture and urban design need to be based on specific Islamic theoretical bases derived from Islamic sacred texts.

2. The Holy Quran is the main source of criteria and guidance for all Muslim activities including Islamic architecture and urban design and their theoretical bases.

3. The Holy Quran does not directly indicate details but timeless values and principles are indicated for creating an appropriate built environment for Muslim life.

4. Although attributes of Muslim acts and products should be derived from the Holy Quran, the main questions are:

- How can Muslim benefit from the Holy Quran in the field of architecture and urban design?

- What are the main principles and values and their original models which have to be considered in Islamic architecture and urban design? and

- Are there any relevant comments and basic principles and values on Islamic architecture and urbanism in the Holy Quran?

This study has been done with the attempt to respond to these important questions. It will endeavor to recognize and introduce those verses of the Holy Quran which indicate attributes of the Islamic built environment for Muslim life. Indeed, a series of principles and their application will be presented in order to design and identify those Islamic architecture and urban design by which Islamic built environment can be demonstrated.

The subjects and issues which clarify the attributes of these principles can be classified in seven categories:

I. Islamic Principles and Values:

The Islamic Divine Book indicates many principles and values which should be considered in all Muslim acts and activities. These principles and values are the main concern of Muslims and should predominate over their activities and include: tawhid, tasbih, dhikr, ibrah, islah and so on.

II. Universal Principles and Values:

Universal principles need to be considered in Islamic architecture and urban design. The relevant values and principles are introduced by indicating the reference verses of the Holy Quran. Justice, balance, hierarchy, truth, beauty, freedom and so on are the most important of universal principles.

III. Attributes of Allah's Acts

According to the Holy Quran, Man is the vicegerent of God on earth. Therefore attributes of Man's acts should be similar to the attributes of God's acts. Human who is the vicegerent of God must represent those qualities and seek the best way to creation and maintenance of a suitable environment for life and development of the earth, and his (or her) actions and activities must also be harmonized with the universal principles established by God. In other words, attributes of Allah's acts (as an original and basic model for human activities) are explored and introduced in this section by paying deep attention to the Holy Quran.

IV: Nature and Natural Elements

Man lives and acts on earth by benefiting from nature and natural elements. Recognition of spiritual meaning and material benefits of nature and natural elements are two important points which should be considered in human activities and relationships between man and nature. The spiritual and symbolic meaning of natural elements and their relationships with Man and his architecture and urban design are recognized and introduced by considering relevant verses of the Holy Quran.

V: Regulation of Social Relationships

The fifth section will deal with Man and his relationship with the society and those attributes by which a Muslim society can be manifested. Therefore, those verses of the Holy Quran that have expressed the attributes of Muslim society (ummah) and the effects of these attributes on Muslim architecture and urban design are discussed in this section.

VI. Ethics Islamic Values

Islamic teaching has introduced many moral values including two main parts: those that should be respected, and those which must be avoided. An appropriate city for Muslim life has to help people to live in the city according to these moral values.

VII. Attributes of the Built Environment

Those verses of the Holy Quran which indicate the elements and attributes of the built environment as well as their relationships with human beings have been gathered in this category.

VIII. Architectural and Urban Elements

The Holy Quran indicates many architectural and urban elements by which some Islamic architectural attributes can be recognized. This category includes the relevant verses that indicate suitable or unsuitable attributes of architectural elements which may contribute to identification of Islamic architecture and urban design.

Essential, basic and timeless principles for Islamic architecture and urban design will be flourished by paying deep attention to those verses of the Holy Quran which are collected here. These concepts, elements and words are related to one or more of the seven items mentioned above, such as Muslim society (individual, family, and neighbors), Muslim architecture, nature, natural elements, architectural timeless principles, symbols and signs and other relevant subjects. Indeed, this index is so comprehensive as to be used by not only architects and urban designers but also artists, environmentalists, social scientists and so on.

“Wa ma tawfiqi illa billah: And my success can only come from Allah” (The Holy Quran,11:88 )”

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"Art Style" means the way of expressing the ideas, conscious or unconscious thoughts and emotions of the artist in his/her work. Social, political, economic and cultural conditions in any society has an essential role in the emergence and promotion of art styles. The changes in these conditions, will cause changes in artistic styles. In the Persian literary history, Persian poetry styles have divided into the styles of Khorasani, Iraqi, Isfahani (Hindi) and literary return period style. The styles of Iranian architecture in the Islamic era that are embodied in the construction of mosques are Khorasani, Razi, Azari and Esfahani styles. In both areas, for each of the styles, according to its historical period, we can suppose some minor styles, which these minor styles will help to more accurate evaluation.

This research tries to answer this question that "whether the specific social and cultural conditions in a historical period have had similar effects on the styles of Persian poetry and the architecture of Iranian mosques or not"; if so, "what do these similarities signify?" Moreover, can any elements be found that they be repeatable in all styles and in all eras, and if so, how can these common elements be interpreted? The importance of this issue is that, inevitably, we have to review and evaluate all aspects of our culture fields, to know our cultural identity, correctly. It is a crucial requirement of our culture that, to know that "whether the various cultural manifestations are separate Islands and apart islands from each other, that have not any relationship with each other, or a unique same sun gives life and warmth to all of them", But as far as the writer is aware, any independent research has not been done on this issue, yet. This research, which is based on descriptive analysis, at first, has explored the architectural styles of mosques and then it has studied the styles of Persian poetry. And the next step is to compare the styles of architecture and poetry, respectively.

To explain the social and cultural transformations and its impact on the development of artistic styles, among various opinions, Pytryn Alexander Sorokin comments - Russian descent sociologist, residing in America- is more eloquent. The article, in the next step, has explored socio-cultural developments and its role in the genesis of artistic styles.

The current study with comparing the stylistic of Persian poetry characteristics and mosques architecture, concludes that, poetry and architecture styles, have had profound similarities in every historical period. So that Khorasani style in architecture can be taken into account corresponding to Khorasani style in poetry; Razi style can be associated with style Seljuk period-style, and also Azeri style with Iraqi style and  Esfahani architecture with poetry Esfahani style (Hindi) were associated. These cultural similarities are due to common spirit in the different aspects of society. These common spirit, has two dimensions: 1. the temporal dimension (Zeitgeist= spirit of the age): This dimension in each period according to the requirements of the same period (Special conditions of social, economic, political and cultural), causes the emergence of similarity between the artistic styles, But because it is temporal, it also Contains differences with the pre and post periods. 2. Atemporality dimension (spirit of the Nation): This dimension contains some repeating elements that at different periods and in various artistic styles, have a constant presence, without being under the effect of external factors, or without attributing to a particular style. These repeating elements, will Make a single configuration that is "spirit of the nation" of Iran. This unit spirit of culture, like an invisible string, will collect reproduced Works in the field of thought and culture under a unit flag. This flag, is our 'cultural identity'. Perception of the spirit of "Iranian culture"  which has deep spiritual richness in companionship with "Islamic culture", only is achieved when, with insight and enlightenment, we remove the curtain from the face of spiritual and cultural heritage, to percept the unique truth that lies on its backend.

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In each restoration, at least two elements can be easily distinguished, “the item of restoring” (monuments and things) and “restoration human factor” (restorer). It is obvious that “restorer” as an interfering person in historical monument, which is the item of restoring, has the determinant role in restoration. On the other hand, although there are codified guidelines about interfering in historical monuments for restorers, the restorer’s personal traits and also his/her qualification in interfering is not considered specifically and independently. By referring to history of restoration and analyzing restoring theories and attitudes, it can be said that there was always more attention to “the item of restoring” than “the restoration human factor”. Therefore, most of the restoring guidelines are also codified based on theories that consider the restorer as an executive of guidelines, and there are no definition about the restorer and no evaluation of the qualification of him/her. However, in Islamic civilization scope it is completely different and the skill factor has had priority over principles and rules.

In this paper, at first, the author tries to explain these concepts and describe the relationship among them concerning the linear relationship among “civilization”, “culture”, and “thoughts”. Then he demonstrates the position of the “historical monuments” to these concepts and emphasize on the importance of restoration and protection in every civilization. The importance that not only concerns the relationship among thoughts, culture, and civilization, but also mentions this point that every civilization scope should describe its restoration method and restoration experiences have limitations which are limited to “thoughts and culture” of that scope. Therefore, for each civilization special approaches should be suggested and these approaches cannot be applied for other civilization scopes.

By this introduction it is obvious that all existing restoration advices which are mentioned in international patent, though valuable, belong to the western culture and civilization in modern era. Not only cannot they be applied to the traditional scopes (even of western traditional culture), but also they specially cannot be applied to traditional Islamic scopes. The author by giving this background would like to access the Islamic culture and civilization scope approaches, and tries to demonstrate the special approaches of this culture in this scope.

After a brief review on Islamic culture, the researcher come to this point that, similar to other cases in Islamic culture, the doer has the highest priority and tries to explain and demonstrate this aspect in the scope of restoration.

On the other hand, by concerning this point that the traits of the restorer are not mentioned in the protection and restoration history, the paper attempts to answer these questions: “What is the role of restorer from the point of view of theoreticians?” and “What are the qualifications of restorer in each approach?”, then compares this attitude with those in Islamic civilization and culture scope.

This paper, by analyzing the existing discussions in the history of restoration, tries to deduce the traits of restoration human factor (restorer) from restoration theories, then by concerning their philosophic principles categorizes their approaches. Thereby categorizing all the restoration advices in the history of protection and restoration into three approaches. Based on these approaches and referring to existing discussions in Islamic culture and civilization scope, it tries to extract the special approach in this scope, and finally put that as the fourth approach along the mentioned ones.

According to this study, existing approaches in the history of restoration are: (1) The first approach is based on restorer’s skills, experiences, and artistic and archeological studies of him/her and historically includes the first restorer to Jean Baptiste Lassus. (2) The second approach is based on scientific and positivism principles that Lassus is the representative of it. (3) The third approach is based on the creativity of the artist that Cesare Brandi created it by the influences of Martin Heidegger. (4) The fourth that belongs to the Islamic culture and civilization scope draws the qualification of the restorer based on cultural, faithful and thoughtful abilities of him/her that is called “Ahliyyat” and is based on religious faith of the restorer.

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Man has always been from the beginning of creation, with the Elimination of the name of the shelter challenge was to hand. Humans have always had a place and environment need to protect themselves from the invaders and the conditions in the harbor. Early human, from the beginning, a kind of natural caves that meet this need, were chosen. With the passage of time and the more familiar with different aspects of the human surroundings and his innate needs, sought to find the answer to this need. After the historical epochs, one of the tools and features found in natural, long step in to resolve their needs. He was able to remove this human place, making renewable way. In order to solve this crisis, due to being interdisciplinary research, beginning with the heuristic method and citation study, understanding the factors influencing the culture as well as religious influences on space›s body home. Then with the examination and investigation of a few examples of the Qajar era homes in the city of Ardabil, the understanding of the cultural values of the Islamic world view that the architectural pattern (figure House) leads.
Continue to mention the cultural values of the Islamic world view of influencing the housing and manifestation of these values in the space of a home had reviewed in this research were discussed, which is as follows: Veil-cooperation-cleanliness-contentment-pivot and obey God-humility. Veil, had split the housing in the form of directions (vestibule), the definition of communication spaces, using distinct entrance door, observe the hierarchy of public space and access to a private, defined and limited communication with the external environment as well as easy access to spaces at will. Cooperation, in a book review about homes had space devoted to communicating with neighbors and devote the best space (from the King) has been flashed to the guests.
The purity of the two means physical and mental form, with the placement service is out of the House, the embedded space for shoes, Ken (entrance porch), the presence of flowers and plants and the proper utilization of light and air as well as the presence of water in the chart space dock. Contentment with regard to the dimensions of the external body proportions (thumb), pay attention to the dimensions of the Interior proportions, simplicity of form and the correct investment of mass to reduce energy consumption in buildings is reviewed on the form. Pivot and obey God in the House had reviewed, with addressing abstract decorations (induce spiritual sense) in the atmosphere inside the building, and pay attention to the apparent manifestation of worship, space allocation. Humility also according to abstain from panache and align with the environment by machines (abstain from physical personhood) appeared. Finally, with the cultural values of the referenced in the measurement of the House in the town of Ardabil, Qajari results showing acceptable adherence to these principles and values of homes of Islamic culture. In the end, with the understanding of these factors and values can be used to regenerate the rich architecture and culture from the past of this land.
 

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Tabriz Blue Mosque is a valuable historical monument from the 9th century AH, which has been built during the Kara - Koyunlu of Turkomans rule on northwestern Iran and about 35 years before the beginning of the Safavid Iranian government. This building has some features that make it to be distinguished from other monuments of the Azerbaijan region and even Iran. These features have attracted the attention of many researchers in the field of ‘historic studies’ and ‘art studies’ and as well as have led to the publication of various sources about it; the approach of which are mainly to introduce the historical and artistic aspects of the mosque. But, little research has established about its architectural design and discovering its environmental relations. Therefore, there is a gap of knowledge in the understanding of architectural norms of this building that need to be addressed by some systematic and targeted researches. Understanding this fact, the present paper examines some of the ambiguities about this building; such as the way of its interaction with the natural environment. Accordingly, this paper aims at investigating the quality of interaction between the nature and architecture in the process of planning and architectural design of the Tabriz Blue Mosque. The mentioned aim is based on this hypothesis: the interaction of “natural environment” and “artificial environment” in the architecture of Tabriz Blue Mosque is based on a systematic approach that in its regulative foundations, the component of politics is dominated other components, especially the component of nature. The necessity underlying this research is to point out this fact that the architect of Tabriz Blue Mosque along with the exciting beauty that created in this building, did he/she also pay attention to natural and climatic aspects? Drawing on what has been said, this research has been done by descriptive - analytical method and data collection was via field study, direct observation, corpus analysis in order to answer the following questions: 1. What are the requirements and necessities of naturalistic architecture in Tabriz's environmental and climatic conditions? 2. To what extent did architect of the Tabriz Blue Mosque, in the architecture of this building, adhere the principles of convergence and harmony with the nature and climate of the region? 3. What is the reason for the existence of some incompatibility between the architectural design of the mosque and the system of nature and environment? The result of this paper shows that the architectural design of Tabriz Blue Mosque was based on the ambitious desires and motives of a social climber king. The desires required some specific necessities, some of whom was contradicted the natural and climatic requirements of region. These contradictions create some incompatibilities between the architectural design of the building and natural environment. Accordingly, in the architecture system of Tabriz Blue Mosque, political considerations and government accreditation were prior to other components of design, especially the component of nature.

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The home as the oldest and closest human shelter has a direct relationship with human culture. The connection between culture and architecture is more pronounced in vernacular residential architecture. Vernacular houses are the result of choices and adaptation of humans to the environment over time. They have evolved from the evolution of human experiences against various cultural, natural, biological, and economic factors. Human beings are always in the position of choosing different subjects of their lives. But what is true is that people usually choose things in different situations that are consistent with their mental structures, and at the same time, the result of that choice can meet their needs. It can be assumed that human culture is the basis of its various choices. Choosing is, on the one hand, influenced by the environmental conditions, which, basically, the type of response to these conditions influenced by cultural variables and attitudes of individuals.
Therefore, the main question is the question of what, how and why the effect of the «choice» factor, especially cultural choices, is on the formation of the vernacular house›s structure in Ardebil. The purpose of this study is to understand the semantic dimensions of the vernacular houses of Ardebil and to analyze the role of cultural choices in shaping of spatial_ physical and behavioral patterns, and in organizing the structure of houses. Accordingly, a number of houses belonging to the middle class of the city from the late Qajar and early Pahlavi periods in the traditional context of the city of Ardabil were chosen as a case study. Then the physical dimensions and cultural and behavioral components related to their inhabitants were extracted. The methodology of this research is qualitative. The method of data collection is field studies, documentary studies, and semi-structured interviews. The method of analyzing data is descriptive-analytic based on the rational reasoning method and qualitative content. The research steps are pursued in four steps: in the first step, the «basis of choice», which consists of two sections: «environmental factors» and «basic assumptions of culture» or the third level of culture, are explained; In the second step, the «Indicators of choice», which include the second-level variables of culture, such as do›s and don›ts, norms, rules, expectations, and valuations, were analyzed; In the third step, the «manifestation of choice», which are examples of the Indicators of choice as «meanings», were examined; And in the final step, «Impressions of choice» or Patterns of space and patterns of current behaviors related to
housing were analyzed. Following the above process in the formation of the structure of vernacular Ardebil houses in the late Qajar and early Pahlavi, the results were as follows: Environmental factors such as economic bottlenecks and cold climates formed meanings such as courtesy, self-sufficiency, foresight for the winter and ... as examples of choice indicators. These factors have had a great influence on the physical structure and discipline of the residential spaces of vernacular Ardebil houses in all three macro, middle, and small scales. For example, the orientation of the building, the establishment of the kitchen inside the house, the use of thick walls of brickwork and double-glazed windows, the presence of minimal spaces (consisting of a linear extension of a two-part pattern of the atrial chamber), simplicity in the components of the building, the use of indigenous materials and ... . Social and cultural commonalities such as worldview, religion, values, and beliefs, and ideals in the homogeneous and traditional Ardebil community of the time have shaped such meanings as the need to preserve kinship and neighborliness, the importance of the structure and position of the family, and norms and values such as religiosity, traditionalism, veil, Empathy with the people was in the minds of the people. The physical implications of these meanings are building houses of the same spatial pattern, without indicating superiority and isolation from other buildings, observing Islamic norms in the construction of houses, adopting solutions to privacy in houses, and so on. On the other hand, the behavior settings, the type of use of spaces, spatial divisions, territories and spatial boundaries, the relations of spaces, the use of communal spaces, etc. have also been influenced by valuations, norms, requirements, and the necessities of cultural factors. In sum, it can be said that culture in two stages affects human choices in relation to the issue of housing: 1) The basic assumptions or variables of the third level of culture (Figure 1), determine and explain the range of choice options for individuals. 2) Indicators of choice or second-level variables of culture (Figure 1), by defining a set of values, requirements, and necessities, generate meanings and orientations for the basis of choice, including environmental factors. This will prioritize some options against other options. Hence, human choices can be considered «cultural choices». Cultural differences are one of the most important factors influencing people›s choices. This means that differences in the culture of different societies create different meanings in people›s minds that create different behavioral and physical- spatial patterns. The research process of this paper for the recognition of vernacular Ardebil houses can be used as a model for understanding the structure of other houses in other regions and cultures. However, the method used in this research will have different results for different climates and cultures. However, given the fact that many variables of the basis of choices, such as climatic conditions and some of the basic assumptions of culture in different societies, have remained constant over time, one can use the results of the analysis of the structure of vernacular houses to improve the housing situation today in order to help make the house more consistent with the ecosystem, climate, and culture of societies.