@article{ 
author = {Behzadfar, Mostafa and Rezvani, Boushi},  
title = {A Comparative Study of Morphological Norms of Islamic Urbanism in Historical Texture (Case Study: Neighborhood Sarcheshmeh of Gorgan City)}, 
abstract ={Despite the existence of rich cultural, historical and technological foundations in the architecture and urbanism of Iran, current condition depicts weaknesses, inadequacy, deficiency, alienation and identity crisis. The lack of a systematic approach toward Islamic urbanism for implementing sympathetic demands is one of the most important contemporary issues. This subject is particularly obvious in regeneration of historical urban textures, while Islamic cities are physical masses that can convey the past traditions of a society to the new generations in the modern world. The absence of a systematic approach for explaining the characteristics of Islamic urbanism deteriorates the conditions. In fact, historical textures are parts of the modern cities which could be realized as the signs of Islamic models with a little attention to their half-dead bodies. Each historic fact in order to play aprominent role in its current environment and to be further than an antique object must locate in a dynamic space. That is because the continuity of the life and dynamism of a city in contemporary world demand adaptingand responding to cultural, economic and other needs of modern citizens. Iranian-Islamic cities have been facing explicit morphological changes since early 1900s. Hence, studying thesecities, concepts related with urban restoration and associated literature in the context of urban morphology, thisresearch tries to develop Islamic models which have compatible and responsive Islamic atmosphere, and linkIranian-Islamic values to the physical body of the cities. It is expected that old textures of temporary cities, which are splendid heritages of Iranian-Islamic cities and are found everywhere, can be centers for thinking, performing and modeling in local architecture and urbanism, but it rarely occurs. The mentioned problem is more observable especially with regard to morphological aspects. In other words, regarding related environmental qualities, the contrasts between former and contemporary forms of historicaltextures in Iranian-Islamic cities is the pivot of designing challenges that should be considered. This paper, aims to identify morphological norms from an Islamic architectural point of view, while defining Islamiccities and their components and criteria, besides comparing the historical districts of Gorgan city with ancient Iranian-Islamiccities. Following these aims, case study strategy is chosen, and the historic texture of Gorgan city, which had agreat effect on the evolution of this historic city and has been especially important in the period of Qhjardynasty, is selected as case study. The reason for this choice is that there are important signs of this period in thementioned case study, and they are the architectural and urbanism heritage of recent centuries.With regard to the necessity of implementation of Islamic urbanism heritage in contemporary cities, the goal ofthis research is not to reach a monotonous prototype for all urban areas. Instead, its aim is to utilize the criteriain each city in accordance with proper type of values and chronological aspects. So that, the questions of this study are: Which factors can be used to evaluate the historical texture of Sarcheshmeh neighborhood in Gorgan city in order to reach an Iranian-Islamic prototype? And how can the mentioned factors be used? And finally, Does the morphological structure of thisneighborhood follow the systematic arrangement of Islamic cities? Having a comparative approach, this research is the result of frequent observations and surveys of Sarcheshmeh historic district and the analysis ofcollected data, as well as the comparison of the experts’ views. To use the rules, principles and reflected paradigms in such contexts, qualitative method and case study strategyapplied to do this research. Firstly, by using documentary studies, theoretical basics of morphology, Iranian-Islamic urbanism and urban restoration were explained. Then, by utilizing archival studies the viewpoints ofdifferent persons including Tavasoli, Naghizade and Noghrekar about morphology were perused. As a result, thenorms such as associativity, permeability, diversity and unity for evaluation of selected districts were defined.Afterward, referring to the comments of the mentioned theorists, the selected neighborhood has beencomparatively studied. After extraction of the relevant criteria, identification of morphological qualities weredone by the mean of surveys and site photos to refine the variables. As mentioned above, the analysis of thecontents is one of the techniques of this research and its type is developing– practical.The consequences of the study show that the morphological norms derived from the opinions of differenttheorists such as Naghizade, Tavassoli and Noghrekar are obviously reflected in Sarcheshmeh district, and themorphology of old parts of Gorgan city pursue Islamic prototype this Iranian-Islamic city. Gorgan city can beconsidered among prominent cities in Iran that are established based on the principles and morphology system of Iranian-Islamic urbanism. Nonetheless, since the rise of Pahlavi dynasty and Reza khan’s modernism, theseprinciples have been gradually vanishing, and this manner resulted in vast changes of many historicneighborhoods of the city in recent years. Hence, there has been no vast change in the structure of Iranian-Islamic structure of this city. However, the vast physical interferences in recent decades lead to the collapse ofmorphological structure.},  
Keywords = {Islamic City, Urban Restoration, Morphology, Gorgan City, Sarcheshmeh Neighborhood.},
volume = {3},
Number = {1}, 
pages = {1-19}, 
publisher = {Iran University of Science & Technology},
title_fa = {بررسی تطبیقی هنجارهای ریخت‏شناسی شهرسازی اسلامی دربافت تاریخی، (موردکاوی: محله سرچشمه شهر گرگان)},
abstract_fa ={علی رغم وجود پایه‎های غنی فرهنگی، تاریخی و فناورانه در معماری و شهرسازی ایران، شرایط امروزی مبین ضعف، ناکارائی، ازخود بیگانگی و بحران هویتی است. عدم وجود یک الگوی شیوه‎مند برای پیاده‎سازی خواسته‎های دلسوزانه نسبت به رویکردهای شهرسازی اسلامی از مهم‎ترین مسائل امروزین است. این مسأله در بازسازی بافت‎های تاریخی شهری نمود ویژه‎ای پیدا می‎کند. مشکلات یاد شده به طور خاص با تکیه بر نمایانگر ریخت شناسی، مشهودتر است. به عبارت دیگر تضادهای حاصله در ریخت سنتی و موجود بافت‎های تاریخی در شهرهای ایرانی- اسلامی، از دیدگاه کیفیات محیطی مرتبط، پایگاه چالش‎های طراحانه‎ای هستند که می‎باید مورد توجه قرار گیرند. در این مقاله با هدف شناسایی هنجارهای ریخت شناسی از منظر اسلامی، ضمن تعریف شهر اسلامی، عناصر و مؤلفه های آن، به مقایسه بافت تاریخی شهر گرگان با شهرهای ایرانی-اسلامی کهن پرداخته شده است. با عنایت به لزوم کاربست میراث شهرسازی اسلامی در شهرهای امروز، هدف از طرح این پژوهش، رسیدن به یک الگوی واحد نمی‎باشد؛ بلکه مقصود این است که بتوان از این معیارها به فراخور گونه‎های ارزشی و متناسب با مقطع زمانی در هر شهری استفاده نمود. مقاله‏ی حاضر در تلاش است تا به این پرسش پاسخ بدهد که چگونه و با چه معیارهایی می‎توان بافت تاریخی محله سرچشمه شهر گرگان را برای رسیدن به الگوی ایرانی- اسلامی ارزیابی کرد؟ آیا ساختار ریخت‎شناسی این محله از نظام شهرهای اسلامی پیروی می‎نماید؟ این پژوهش با رویکردی تطبیقی، حاصل مشاهدات و برداشت‎های مکرر و فراوان از بافت تاریخی محله سرچشمه شهر گرگان و تحلیل آن، و همچنین تطبیق دیدگاه صاحبنظران است. الگوی مفهومی مقاله پیش رو بر اساس روش تحقیق کیفی و با تکیه برشیوه‎های برداشت مصاحبه عمیق، مطالعات کتابخانه‎ای و مشاهدات میدانی بوده است. شیوه‎ی استنباط از برداشت‎ها تحلیل محتوا است. نتایج تحقیق حکایت از آن دارد که هنجارهای ریخت‎شناسی حاصل از دیدگاه نظریه‎پردازان مختلفی چون توسلی، نقره‎کار و نقی‎زاده بطور مشخص در محله سرچشمه بازتاب نموده است و ریخت‎شناسی بافت تاریخی شهر گرگان از الگوی اسلامی تبعیت می‎کند. بنابراین تغییرات گسترده در ساختار ایرانی- اسلامی این شهر، وجود نداشته است. اما مداخلات کالبدی گسترده که طی چند دهه اخیر صورت گرفته است؛ خطر اضمحلال ساختار ریخت شناسی بافت را در پی دارد.},
keywords_fa = {شهراسلامی, مرمت شهری, ریخت‎شناسی, شهرگرگان, محله سرچشمه.},
url = {http://jria.iust.ac.ir/article-1-177-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-177-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2015}  
}

@article{ 
author = {NariGhomi, Masoud and Gharehbaglou, Minou},  
title = {A Model of Environmental Psychology in interaction with Islamic thought}, 
abstract ={Mankind is always interacting with an environment that contains various meanings and layers with each of which the environment behaves differently, and on the other hand, this behavior is effectively reflected back to the environment. In recent decades, experimental environmental psychology has sought to help solve the issues posed to human societies by pursuing two objectives of theoretical understanding of human interactions with the environment and applying this understanding in practice. In pursuit of these objectives, the area of knowledge has succeeded to build theories and achieve practical findings. Nevertheless, applying these achievements in an Islamic society faces theoretical and practical challenges in both "description" and "prescription", which in turn necessitates further investigations about "Islamic Environmental Psychology". The present study aims to present an applied paradigm of environmental psychology in interaction with Islamic thoughts, which can be used to organize "location-behaviors" of contemporary living in order to facilitate the realization of an Islamic lifestyle. In regards, the present study began with the three constituents of "location-behavior" that is, humans, the environment and the mechanisms needed for the human-environmental interaction, and posed three questions: what social, psychological and cultural characteristics of humans, from the Islamic perspective, affect the environment? What are layers of the environment that affect humans under certain circumstances? And finally, what mechanisms are required for a human-environment interaction in Islamic viewpoint? To answer these questions, two frameworks were proposed: The first relies on environmental psychology by accepting the assumption about different layers of the environment (from the objective to the subjective environment) and assesses the effect of sociocultural environment in a comparative study. The second framework relies on the Islamic doctrines and develops a reference framework consisting of both Islamic views and environmental psychology views. Following a survey of the two proposed frameworks, the second one was taken as the reference comprehensive framework in this article. To develop this comprehensive framework, the relation between religious epistemology and experimental science was first discussed. Unlike the modern perspective that sets the religion-science-art trinity against the emotion-intellect-sense one, in respective order, or at most assumes a unity between religion and art by mixing emotion with sense, the Islamic perspective holds that religion rules these three areas, and only one aspect of religion is strongly associated with emotions,which is "faith". In the second step, the Islamic version of environmental psychology debate was analyzed in three areas of the individual-entity system within the framework of the anthropology of religion, the collective-social system within the framework of religion’s attitude toward society, and the body-space system within the framework of religion’s attitude toward the body, not as separate distinctive areas, but as three spatial human-environment experiences. That is to say, the fundamental difference of environmental psychology from an Islamic viewpoint is so vast that it expands from the "bodily area" to the "spiritual aspect" in the individual-entity line, from the "corporeal world" to "incorporeal world (the invisible)" in the body-space line, and from "routine patterns of life" to the debate on the "united ummah as a timeless entity" in the collective-social line. In the final step, a three-layer system was devised to discuss the intended paradigm, which includes collective references to the current state of the society and Islamic texts. The first layer includes identifying "local phenomena" as clear points in Islamic jurisprudence and ethics, whose "position" in religious sources is identifiable in behaviors, rituals, sensory perceptions and spiritual perceptions. In fact, theidentified "local phenomena" have not yet really emerged in environmental psychology within an Islamic framework, and if this layer is the only one concerned, this phenomena can be more or less studied in experimental environmental psychology. For practical purposes, the phenomena can be classified in two areas –"general local behavioral-psychological phenomena", indicating phenomena with no direct relationships with the environment,and may only be affected by it, and "specific local behavioral-psychological phenomena", indicating phenomena with an established bodily-environmental aspect. The second layer, which is the first real step toward an "environmental psychology" within the framework of Islam, seeks to identify the (correlative or causal) "relationship mechanisms" between "general” and “specific” local phenomena in religion that have been identified in the previous layer. Finally, the third layer emerges from linking and creating connected loops of general and specific mechanisms of the second layer and through creating a sub-system, and may have certain concepts and components in common with experimental psychology. According to the results, two approaches are applicable in the development of an Islamic environmental psychology paradigm: a conscious approach and a meta-conscious one. The first approach is informed and based on the rules and regulations of jurisprudence and Islamic orders. In this approach, attempt is made to extract the basic concepts by reference to the original Islamic sources and to understand the Islamic position on man-made environment irrespective of the external determination of the past centuries. The second approach is meta-conscious and normative (relying on values and knowledge), is based on the recommended or prohibited behavioral patterns, provides a system for the regulation of behavior-body relationships, and takes priority over mentalities and even time and place values. Although an axiom of all religious doctrines, this approach has been less emphasized in theorizing, compared to symbolic concepts. Compared to the mainstream "behavioral sciences" as "subjective" perspective on the role of social behavior, this approach proposes a middle perspective in forming architecture and an "objective" perspective, based on the role of the subject and object and the third factor, culture, in relation to the role of architecture in society. The final outcome of the present study, that is the Islamic environmental psychology paradigm, aims at producing theoretical and practical knowledge and addresses four conditions: past conditions, i.e., the quality of life before modernism (the popular culture), present conditions, i.e., the current quality of life, desirable conditions, i.e., the quality of life deserved by humans from the viewpoint of Islam, and possible conditions, i.e., the quality of life that can be handled by humans, in order to create behavioral benchmarks in accordance with Islamic view point. The authors recommend that both conscious and meta-conscious approaches can be used, since the conscious approach is based on jurisprudence and orders and thus acts as a framing shell, prevents distortions to some extent, and is also the doorway to theoretical knowledge and implications. also, the second approach as the meta-conscious one, should ideally create environments that are affected by the recommended behavioral patterns of Islam.},  
Keywords = {Place, Behavior, Human, Environmental Psychology, Islamic though},
volume = {3},
Number = {1}, 
pages = {19-36}, 
publisher = {Iran University of Science & Technology},
title_fa = {الگوواره دانش روانشناسی محیط در تعامل با اندیشه اسلامی},
abstract_fa ={انسان همواره در تعامل با محیطی است که متضمن معانی و سطوح مختلفی می‌باشد و در برابر هر‌یک از آنها رفتار خاصی انجام می‌دهد و از سوی دیگر انعکاس همین رفتار به محیط باز می‌گردد. هدف از این تحقیق ارائه الگوواره‌ایی کاربردی از دانش روان‌شناسی محیطی در تعامل با اندیشه اسلامی است که می‌توان در ساماندهی «مکان-رفتار»های زندگی معاصر در راستای زمینه‌سازی برای سبک زندگی اسلامی از آن بهره جست. در راستای تحقق این هدف، این نوشتار از سه مؤلفه‏ی تشکیل‌دهنده «مکان-رفتار» یعنی انسان، محیط و مکانیزم ارتباط انسان-محیط از منظر اندیشه اسلامی، با طرح سه سؤال در خصوص ویژگی‌های اجتماعی، روان‌شناسی و فرهنگی انسان از منظر اندیشه‏ی اسلامی که بر محیط تأثیر می‌گذارد؛ سطوحی از محیط که تحت شرایطی بر انسان تأثیر می‌گذارد و در نهایت مکانیزم‌های مورد نیاز برای تأثیر متقابل انسان و محیط از منظر اندیشه‏ی اسلامی شروع به‌کار نمود. در راستای پاسخ‌گویی به سؤالات، نیاز به چارچوبی مرجع مطرح گردید که محتوای آن از تعلیمات اسلامی اخذ شود و از مکانیزم‌های علمی روانشناسی‌محیطی بدون تعارض با آموزه‌های دینی بهره گرفته‌شود. جهت تبیین این چارچوب در گام نخست، نسبت معرفت‌شناسی دینی با علم تجربی مورد بحث قرار گرفت که بر خلاف دیدگاه تفکیکی مدرن، در دیدگاه اسلامی دین حاکم بر سه حوزه‏ی دین، علم و هنر است. سپس در گام دوم، فضای بحث روانشناسی‌محیطی اسلامی در سه حوزه‏ی سامانه‏ی فردی-وجودی در قالب انسان‌شناسی دین، سامانه‏ی جمعی-اجتماعی در قالب نگرش دین به جامعه و سامانه‏ی کالبدی-فضایی در قالب نگرش دین به کالبد به‌عنوان سه تجربه فضایی انسان-محیط مورد تحلیل قرار‌گرفت. در گام نهایی، سامانه‌ای سه‌سطحی جهت بحث در خصوص الگواره مدنظر تبیین گردید که رجوع به وضع موجود اجتماع و متون اسلامی را شامل میشود؛ شناخت «پدیدههای موضعی»، شناخت «مکانیزمهای ارتباطی» (بصورت همبستگی یا علّی) میان «پدیدههای موضعی عام» و «خاص» در حوزه‏ی دین که در سطح قبل شناسایی شده‌است و بالاخره ایجاد حلقههای پیوسته‏ی مکانیزمهای «عام» و «خاص» سطح دوم و ایجاد یک زیرسامانه از آنها که با در برخی مفاهیم یا اجزا ممکن است با روانشناسی تجربی همچنان اشتراک داشته باشد. نتایج تحقیق استفاده هم‌زمان دو رویکرد آگاهانه (مبتنی بر ضوابط فقه و احکام) و رویکرد فراآگاهانه (مبتنی بر ارزش‌ها و فضیلت‌ها) جهت تبیین الگوواره روانشناسی محیطی در چارچوب اسلامی قابل طرح می‌داند که به بررسی چهار وضعیت موقعیت پیشین یعنی کیفیت زندگی پیش از مدرنیسم (فرهنگ عامه)، وضعیت موجود به‌معنای کیفیت زندگی حال، وضعیت مطلوب به‌معنای شایسته چه کیفیتی از زندگی‌بودن از منظر اندیشه اسلامی و وضعیت مقدور یعنی قادر به چه کیفیتی از زندگی‌کردن جهت ایجاد قرار‌گاه‌های رفتاری منطبق با اندیشه اسلامی می‌پردازد.},
keywords_fa = {مکان, رفتار, انسان, روانشناسی محیط, اندیشه‏ی اسلامی.},
url = {http://jria.iust.ac.ir/article-1-178-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-178-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2015}  
}

@article{ 
author = {RishsefidNoshabadi, Sajad and BelaliOskoui, Azita and Kaynejad, Mohammad Ali},  
title = {Unknown Realm in Architecture, Requirement for Study of Epistemological Aspect of Humanity in Architecture}, 
abstract ={Knowledge and understanding of human nature and existential dimensions of man, guides individuals to control and direct their needs against diversity and rapid change of styles. Nowadays, art and architecture aim to satisfy public opinion. Diversification and complex forms are changing constantly to satisfy needs according to style, culture, taste, and current technology without considering their inner side, and what goes unnoticed here is attention to the contextof humanity which does not advance up to date and is always obsolete. Therefore, consideringhuman as both the containing totality of microcosm and the creator and user of the art piece,plays a significant role in the understanding and utility of variety of sciences, including architecture.On the other hand, ignoring this important role can createa gap between desires and true needs. Therefore, current article is shaped based on the following questions: What are human existence dimensions in the realm of epistemology? What have they got in common with design trends which are based on public preferences? And to what extent should the epistemological understanding of architects and consumersbe considered? In present discussion, descriptive-explanatory method and logical reasoning is used.Viewpoints of intellectuals like Avicenna,MollaSadra, AzizuddinNasafi, Al-Kindi, and contemporaries such as Jersild, Bergson, Freud, Jung, MortezaMotahhari, and AllamehJa'farion dimensions of human existence were studied at the first step. A common view between all above-mentioned intellectuals point to a unique and immutable essence that propels human being towards innate, sustainable affairs and excellence. Since the transition of matter has become plural and diverse,this concept becomes invariant in the course of time, but under the impact of influential factors. Holy Quran, confirming this content and meaning, mentions "Disposition" as the main factor in pluralizing the unique essence of humankind. With the help of the recognition of this content, necessity of its role in architecture and urban planning- interpreted as the exhibition scene and defined by threefold classification of human role as subject, object and finally exhibition location. But the importance of public viewer and consumer, attention to preferences of individuals and giving authenticity to non-spiritual desires, leads authors to call it collective preferences approaches. For this reason, and to prevent confusion between human cognitive concepts and approaches based on collective preferences, different aspects of these two approaches are studied, which as a result will be distinguished from each other in four levels: time preference, common and social preference difference, commonality of collections and pluralism of desires. It should be mentioned that in this study, time preference refers to style and diversification in a certain time period,common and social difference deals with interpretation of the content of community(Gemeinschaft), and its larger part of society (Gesellschaft), and also the extent of its ethical and value-based content is specifics. In a smaller scale, commonality of collections refers to the placement of dissimilar values in a similar environment. Ampleness and endlessness of materialistic desires of individuals that can only summarize in pluralism is also the fourth used explanation of this study, which according to AllamehJa'fari, resembles a nonstop and flowing liquid. What we can see in the content of each of these explanations is the descent of inherent dignity of physical human which notes him to a plurality of items known as association and individualism. While, depending which side of the structure an individual architect or consumeris, the epistemological promotion will express its benefit to the individual in a way that the promotion of epistemological contexts of the consumerto himself and the his desires, strengthens the relationship between architect and consumer in expressing righteous desires. This study recognizing the environment, its effects and impressions as the preventionofits nurture and discusses that by banishing hidden libels in meaningless works,repetition will be prevented. On the above mentioned basis, researchers considered the utmost level of fulfilment of the righteous desires, dependent on gaining the cognitive knowledge of the consumer. In this view point, architect as the possessor of the technology and reminder of human values, comes to the scene where the consumer needs a reminder of his values, and the technology for implementing a work deserving his dignity. This procedure needs the enhancement of the cognitive background of the architect about self, consumer, work of art, and environment, and also the cognitive background of the consumer about self, environment and work of art as the most important cognitive elements that this study referred to. Priority of these factors in traditional architecture show that the necessityof gaining technique as learning tools was short and concise, but earning cognition was a permanent and never ending process. Epistemological aspects of the microcosm, occasional researches on the application of cognitive sciences in art and technique and codification of strategies and solutions mentioned in the conclusion of this study could be considered as a new groundwork for future research.},  
Keywords = {Human Dimensions, Epistemology, Appearance and Inner side, Publicpreference approaches.},
volume = {3},
Number = {1}, 
pages = {37-54}, 
publisher = {Iran University of Science & Technology},
title_fa = {ساحت مجهول در معماری، لزوم بررسی ابعاد معرفت شناختی انسان در معماری},
abstract_fa ={معرفت و شناخت ذات انسان و آشنایی با ابعاد وجودی وی فرد را در کنترل و هدایت نیازها در مقابل تنوع و تغییر سریع سبک‌ها راهنمایی می‌نماید؛ درحالی که هنر و معماری امروزه با هدف جلب نظرات همگانی و با تنوع و فرم‎های پیچیده‌ی خود روز به روز در حال دگرگونی است تا متناسب با سبک، فرهنگ، سلیقه و تکنولوژی روز، نیازها را، بی‌توجه به باطن آن، برطرف سازد؛ اما آنچه در این میان نادیده انگاشته می شود؛ توجه به محتوای انسانیت می‎باشدکه متناسب با روز حرکت نکرده و همواره قدیم است. بر این اساس توجه به شناخت انسان به عنوان عالم در بردارنده‌ی کلیت عالم صغیر، و هم به عنوان سازنده و استفاده‎کننده‌ی اثر، و در پی آن عبور از سطح موارد و پرداختن به باطن، نقش مؤثری در علوم متعددی همچون معماری دارد؛ که بی توجهی به آن منجر به توسعه‎ی شکاف بین خواهش‌ها و نیازهای حقیقی می‌شود. به همین منظور مقاله‎ی حاضر در پی پرسش‎های مقابل شکل گرفت که ابعاد وجودی انسان در حیطه‎ی معرفت‎شناسی چیست و چه اهمیتی در معماری و ساخت دارد؟ رویکردهای طراحی به کمک سلیقه‎ی جمعی چه تشابهاتی با آن دارد؟ و ابعاد معرفتی معمار و مخاطب تا چه زمینه‎هایی را می بایست دربرگیرد؟ در این بحث به کمک روش توصیفی- تبیینی و استدلال منطقی، در ابتدا نظریات متفکرین من‎باب ابعاد وجودی انسان بررسی شده و به ضرورت شناخت انسان به عنوان سوبژه، آبژه و در نهایت محل نمایش اثر اشاره می‌شود. نتایج بحث در باب ابعاد وجودی انسان به ذاتی واحد و بدون تغییر، که انسان را به سوی تعالی و امور فطری و پایدار سوق می‏دهد؛ اشاره می‎کند که در طول زمان ثابت بوده اما در اثر عوامل مؤثره در حین ظهور به ماده، متکثر شده است. سپس به منظور جلوگیری از خلط مفاهیم معرفت‎شناسی انسان با رویکردهای توأم با سلیقه‌ی جمعی بعضی از جوانب متفاوت این دو رویکرد بررسی می‎شوند که در نتیجه در چهار سطح سلیقه‌ی زمان، تفاوت سلایق جمعی و اجتماعی، اشتراک مجموعه‌ها و کثرت خواسته‌ها از یکدیگر متمایز شدند. در نهایت بحث، ارتقاء زمینه‎های شناختی معمار -از خود، مخاطب، اثر و محیط- و زمینه‎های شناختی مخاطب -از خود، محیط و اثر- به عنوان مهم‎ترین مؤلفه‎های شناختی ارزیابی شد. به گونه‎ای که مشخص شد ارتقاء معرفت‎شناختی مخاطب موجب برآوردن حد متعالی نیازهای خود، عدم تکرار آثار بی‎معنی و فاقد هویت، و ارتقاء رابطه‎ی طراح و کاربر می‎شود.},
keywords_fa = {ابعاد وجودی انسان, معرفت‎شناسی, ظاهر و باطن, رویکردهای سلیقه‌ی جمعی.},
url = {http://jria.iust.ac.ir/article-1-179-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-179-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2015}  
}

@article{ 
author = {Tahersima, Sara and IraniBehbahani, Homa and Bazrafkan, Kaveh},  
title = {Determining of educational role of Iranian school open spaces Regarding the comparative investigation on traditional vs contemporary school (case studies: Chaharbagh, Darlolfonoun and Alborz schools)}, 
abstract ={Developing knowledge and novelty are the main objectives of educational system. A lot of factors are needed to satisfy the above mentioned requirements. Factors such as quality enhancement of educational space.It should be noted that educationis notonlyinfluenced by the teacher's teaching, butalso touched byeducational spaces. Relating factors, includingeducational environment,play an important roleintransmitting the information to a person. It will leavebehind the significant effectsonthe learning.Therefore, anyproject aboutthe process of student’s learning will be incompleteand inefficient regardless of theeducational spacein which itislocated.Architectural environment superioritycan play an educational performance in training environment, with respect to intuitive, intellectual, and perceptual recognition effects. Investigations don on the effects of educational systems, dealing with open spaces, confirm the possibility of group work rehearsal, increase of students’ collaboration, space flexibility and higher development. They can increase the enthusiasm of students for learning. As a result, a direct relationshipbetweenthe open educational space and the learningof the studentscan be discovered. Expression of Problem: ContemporaryIranian civil societyneedsto expand the education as a whole, andpublic education in specific. Ignoring all of the effective factors will leads tothe construction ofseveralschools withouta constructive and positiveroleinthe development oftheeducationprocess. Despitemanychanges anddevelopmentsin the content ofeducation, the spatial pattern ofschoolshave been experienced nopositive changesand development inthe lasthundred years. The dominantpatterninthe currentschooldesign,regardless of theeducationalcapabilities ofopen space, is related to an emphasis onentertainment andfunaspect, such as arelativelysmallspaces. This pattern is similar to Residentiallandscapingin which ground is covered byasphalt. There are limitednumber ofelements and leisure equipmentfor kids’ play andphysicalactivities. Therefore, the problem of this study is investigating the degree of integration educational system with open space properties in the history. The objective: Determining the diversity of Iranian school’s open spaces and their role in regards to the transition of educational system at different time periods. Question of this study: What is the influence of different educational systems in shaping the characteristics of an space and the educational role of the Iranian school’s open space? What is the influence of the emergence ofneweducation systemin the educational role of Iranian school’s open space incontemporaryschools? Research Methodology of this study is the Combinational Method that isIncluded Descriptive-Analytical Methods and Logical reasoning, considered as a procedure of open, semi-open space evolutions and their educational role with respect to educational revolutions. General procedure of the study is about the origin of the revolution in physical space of schools. It is referred to transformations of the educational system and the function of school yard in teaching and learning.Methodology would be evaluated by applying the environmental psychology, Observation, Study, Simulation with space syntax Software and Comparative method in educational point of view. In this article,the education role of the open spacein schools is investigated by three levels of large, middle and small scale. In the large-scale, Relationship between building and city is discussed. In the middle-scale, circulation and role of the semi-open space in flexibility of educational environment is studied. In the small-scale, Active participation and teamwork is investigated. The topics thatwill bediscussedat everyscale, are selected with help of the analysisandstudyofissuesof environmental psychologyand theories ofurban planning, which issummarizedinthetheoreticalbeginning of eachsubject. Case studies: For this purpose, three school yards are selected for further investigations. Which are Chaharbagh as a conventional school, Darlolfonoun as a first educational structure in modern style, and Alborz as the transformed index of new schools in Iran. Conclusion: According to the result ofanalysisby space syntaxsoftware, it is indicated thatopenand semi-open design in traditionalschool have more degree of “integration” and “connectivity”. One of themost influentialform of “connectivity” is thatitcan create a high level ofaccess. Educational space in the traditional school is more flexible than classroom in contemporary school. As a result,due to thecommunication andinteractionwith theeducation system,studies elaborate the pattern of the traditional school in Iran which is formed regarding to the active rule of the education in open and semi-open environment. It acts as an educational tool during the training and it creates a center for social interaction. Inthese schools, bondingand interaction betweenopenandclosed spaces are so strongthat iftwo spacesare separatedfrom each other, their structuralconcepts andmeanings willget lost and cannot be identified. The pattern of school design at the contemporary time includes the uniform row of classrooms in the plan, typical and uniform of windows in view, typical and uniform seat arrangement of the classroom that are based on the invariable teaching methodology. Therefore, only the closed and inflexible environment of the classroom would be suitable for education based on the passive behavior of students. Moreover, if we consider having no semi-open space, open space ofthe school will become only the place to regulate the time of entrance and exit, entertainment and an escape from the pressures of teaching in the classroom and because ofits incongruity of dynamics and mobility properties, it cannot play the required educational role.},  
Keywords = {Open space, Semi-open space, Educational role, Learning, Teaching Methods},
volume = {3},
Number = {1}, 
pages = {55-67}, 
publisher = {Iran University of Science & Technology},
title_fa = {تبیینِ نقشِ آموزشیِ فضای باز در مدارس ایران با مطالعه تطبیقی مدارس سنتی تا معاصر (نمونه‌های موردی: مدرسه‌های چهارباغ، دارالفنون و البرز)},
abstract_fa ={در فضاهای آموزشی، کیفیت فضای معماری با تأثیر بر شناخت‌های حسی، فکری و ادراکی، می‌تواند نقش و عملکردی آموزشی ایفا نماید. بررسی‌ها نشان می‌دهد فرایند آموزش در تعامل با فضای باز، به دلیل فضاهای گردهم‌آورنده، امکان تمرین کار گروهی و مشارکت بیشتر دانش‌آموزان، انعطاف‌پذیری و امکان گسترش فضا می‌تواند در افزایش شوق یادگیری بسیار تأثیرگذار گردد. این پژوهش بر آن است تا بر پایه‌ی شیوه تحقیق ترکیبی شامل روش‌های توصیفی، تحلیلی و در نهایت استدلال منطقی، روند تحولات فضای باز و نیمه‌باز مدارس ایران و نقش آموزشی آنها را از دریچه تحولات آموزشی مورد توجه و بررسی قرار دهد. روش کلی تحقیق این است که منشأ تحول در سامان‌دهی ساختار فضایی فضای باز در مدرسه، در مرحله‌ی نخست به دگرگونی‌های نظام آموزشی ارجاع داده شود و سپس با بهره‌گیری از روانشناسی محیط، مطالعات کتابخانه‌ای، مشاهده و برداشت میدانی، شبیه‌سازی به وسیله نرم‌افزار تخصصی نحو فضا و مقایسه تطبیقی، عملکرد فضای باز در روند آموزش و یادگیری مورد تبیین قرار گیرد. به این منظور، فضای بازِ 3 مدرسه‌ی چهارباغ به عنوان شاخصی از مدارس سنتی، دارالفنون به عنوان اولین بنای آموزشی به سبک نوین و البرز به عنوان شاخص تحولات مدارس جدید در ایران، انتخاب و مورد بحث و بررسی قرارمی‌گیرند. بررسی‌ها نشان می‌دهد الگوی مدارس سنتی ایران با توجه به نقش فعال آموزشی برای فضای باز و نیمه‌باز شکل گرفته است و به عنوان ابزاری آموزشی و در جریان تعلیم مطرح بوده‌اند و در ارتباط با محله به کانون تعاملات اجتماعی نیز تبدیل شده‌اند. در حالیکه در اغلب مدارس معاصر و کنونی، آموزش در محیطی بسته و قطعی به نام کلاس صورت می‌گیرد و با کاهش اهمیت و یا حذف فضای نیمه‌باز، فضای باز، بدون نقش آموزشی، تنها به منظور گذران اوقات فراغت و نظم‌بخشی به حرکت دانش‌آموزان است.},
keywords_fa = {فضای باز, فضای نیمه‌باز, یادگیری, شیوه تدریس, نقشِ آموزشی.},
url = {http://jria.iust.ac.ir/article-1-180-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-180-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2015}  
}

@article{ 
author = {Kabirsaber, Mohammadbagher and Peyrovi, Mahnaz},  
title = {Islamic Architecture Heritage through the Understanding of Foreign Tourists from 15th to 16th century -Case study: Analyses of anatomic resistance quality in Blue Mosque based on rereading the historical documents}, 
abstract ={The Blue Mosque in Tabriz is one of the masterpieces of Iranian art during QaraQoyunlu era, construction of the mosque according to cornice in entrance terrace, goes back to era of Sultan JahanshahQaraQoyunlu and 1466. Written documents and available reasons represent that the single building of the Blue Mosque was a member of great architectural complex called Mozaffariyeh,which included other parts such as apron, monastery, symmetry, library, guest house etc. With all the glory that is mentioned in historical resources, only the Blue Mosque remains in the current era from the mentioned complex. Because of continuous earthquakes of Tabriz, specially the earthquake of 1779, most parts of the complex were destructed. In restoration of the city, the total area of Tabriz reduced and the mosque was placed out of city rampart.Therefore, the importance of attending religious ceremonies in this mosque also reduced because of the distance. In spite of such events, the Blue Mosque always remained an attractive sample of Iranian architecture and charmed the visitors.This mosque is described in most of the books by Iranian and foreign visitors. In texts which contain some information about the mosque, quotations of tourists during 1700th to 1900th centuries is important to review. Since these foreigners have superficial information about the reality of Iranian society, have stated wrong opinions about the quality of maintenance and resistance of the mosque. Without understanding correctly, most of them have stated that the destruction of the mosque is related to religious beliefs of people and that is a problem between Shiite and Sunni.It appears that the foreigner visitors thought that since the founder of the mosque was Sunni, it is deserted by Shiite population of Tabriz. The validity of such opinions is doubtable for two reasons firstly, there are many mosques in Tabriz which were built by Sunnis and they are built before the establishment of Shiite and Safavid dynasty. Great Jami Mosque, UstadveShagirdMosuqe etc. are examples of these mosques which are all built by Sunni rulers and wealthy persons and they are considered as holy places even in the current era. Secondly The intentions of mosque founders for Shiites, which will be presented and discussed in this paper. According to aforementioned issues, the aim of the present paper is to study the historicity of the claim which is based on the religion of the founder. This parameter which is accepted as reason for accepting the claim must be studied with a scientific approach and without any default. The necessity of doing present research is that in spite of unique place of the Blue Mosque in art heritage of Iran, no research is carried out concerning the mentioned issue and it has always been an ambiguous subject. Present paper attempts to respond following questions: A. Whatare the origins of such different opinions about the religion of QaraQoyunlus? B. What is the relation between the religion of QaraQoyunlus and structural resistance of the Blue Mosque? C. During the history, which groups could exploit the rumor between destruction of the Blue Mosque and the religion of its founder? It is understood in the present research which is carried out with historical-interpretive method, that the time bases of these rumors goes back to military competition between Ottoman and Safavid governments for occupying Tabriz. Thus, the foreigners who attempted to discover the reason of mosque's destruction through tracing religious backgrounds, have always tried to state the problem according to Sunni beliefs of QaraQoyunlus and the Shiite people of the city and it is proved, on the basis of presented evidence of this research, that they were wrong. In other words, recognizing Shiite religion during Safavid era, have led the foreigners to have wrong analysis about the social problems of Tabriz. On the other hand, the results of the research shows that not only there is not any good reason for proving the enmity of QaraQoyunlus with Shiites, but also historical resources emphasize their Shiite intentions and spirit. Moreover, most of the researchers who have done researches during the last decades about QaraQoyunlus, have introduced the religion of them as combination of Tarikat Shiite or a kind of mysticism that is naturally different with 12 imam Shiites. Therefore, one of the most important issues about QaraQoyunlus is that they were not able to throw attention of Shiite theologians like Safavids. Failure of QaraQoyunlus in making relation with Shiite and Sunni theologians, Charles their society to remain far from intellectual and philosophical world of both Islamic religions of Shiite and Sunni. Such reasons lead to a wage view in recognizing the religion of QaraQoyunlus and creates an opportunity for the presentation of different understandings. In such conditions, there was a two sided background for foreigner tourists to present either a superficial understanding from the realities of the society,or to give wrong analysis about structural and functional quality of the Blue Mosque. However, the claims of the tourists about the building has only got foreign roots and nothing could be found in written Iranian sources.},  
Keywords = {Architectural heritage, Historical documents, Itinerary, Foreign tourists},
volume = {3},
Number = {1}, 
pages = {68-83}, 
publisher = {Iran University of Science & Technology},
title_fa = {میراث معماری اسلامی در ادراک سیاحان خارجی قرون یازدهم تا سیزدهم ﻫ.ق. مطالعه موردی: تحلیل کیفیت بقای کالبدی مسجد کبود بر مبنای بازخوانی مستندات تاریخی},
abstract_fa ={قضاوت‌های سیاحان خارجی درباره‌ی آثار معماری ایرانی لزوماً قرین صحت و ثواب نیست؛ زیرا این گروه از خارجیان به دلیل شناخت سطحی و نازل از واقعیات جامعه‌ی ایرانی، از درک تمامی حقایق پیدا و پنهان معماری این سرزمین عاجز بوده‌اند. در نوشتار حاضر که حاصل پژوهشی تاریخی درباره‌ی مسجد کبود تبریز است؛ موضوع مورد اشاره، به بحث و تحلیل گذاشته شده است. مسأله‌ی پژوهش، کنکاش درباره‌ی صحت و سقم ادعای برخی سیاحان خارجی در وجود نسبت بین «مذهب بانیان» مسجد کبود و «کیفیت بقای کالبدی» آن است؛ ادعایی که بر اساس آن، به ناروا اهالی شهر را بی‌اعتنا به عمران مسجد معرفی کرده‌اند. در مقابل، برخی از نویسندگان ایرانی، نقیض این ادعا را برقلم آورده و نظری متفاوت داشته‌اند. با این حال در طول تاریخ، صاحبان این دو دیدگاه، استدلال و یا اسناد کافی ارائه ننموده‌اند؛ مضاف آنکه تاکنون پژوهش مستقلی نیز برای تنویر مسأله انجام نیافته و ضرورت توجه بدان احساس می‌شود. در مواجهه با این خلأ علمی، هدف از انجام پژوهش حاضر، شفافیت بخشیدن به فضایی بود که پیرامون مسأله را احاطه کرده و پاسخ به این پرسش‌ها قصد عمل بوده است: الف) منشأ اظهار نظرهای مختلف درباره‌ی مذهب قراقویونلوها چیست؟ ب) چه ارتباطی بین مذهب قراقویونلوها و نحوه‌ی بقای ساختاری مسجد کبود وجود دارد؟ ج) در طول تاریخ چه گروه‌هایی می‌توانستند از طرح شایعه‌ی ارتباط بین ویرانی مسجد کبود با مذهب بانی آن بهره ببرند؟ پژوهش، به روش تفسیری-تاریخی انجام گرفته و در طی آن روشن شد که برخی مؤلفین خارجی در پی کشف علت ویرانی مسجد، از طریق پیگیری پیشینه‌های فکری برآمده و بر این مدار، بانیان آن (قراقویونلوها) را سُنی‌مذهب و جماعت شیعه شده‌ی شهر را عامل بی‌سامانی مسجد معرفی کرده‌اند. همچنین دانسته شد که حجت محکمی در اثبات دشمنی قراقویونلوها با تشیع در دست نیست؛ بلکه اغلب منابع تاریخی، به تمایلات و حتی تعصبات شیعی آنان صحه می‌گذارند. البته مذهب قراقویونلوها نیز نوعی بود که نتوانستند مثل صفویان، حمایت علمای شیعه را جلب کنند؛ در بستر چنین شرایطی، زمینه‌ی مضاعفی مهیا می‌شد تا سیاحانی که شناخت نازل و سطحی از واقعیات جامعه‌ی ایرانی و بخصوص تبریز داشتند؛ تحلیل‌های ناصواب درباره‌ی کیفیت ساختاری و کارکردی مسجد کبود ابراز کنند.},
keywords_fa = {میراث معماری, مستندات تاریخی, سفرنوشته, سیاحان خارجی.},
url = {http://jria.iust.ac.ir/article-1-181-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-181-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2015}  
}

@article{ 
author = {Shekofteh, Atefeh and Ahmadi, Hossein and Oudbashi, Omi},  
title = {Seljuk Brickwork Decorations and Their Sustainability in Khwarezmid and Ilkhanid Decorations}, 
abstract ={Seljuk period is one of the important periods of Islamic Art in Iran architecture. The Seljuk brickworks represent Iran architectural perfection in aspects of techniques and variety. The magnificence of Seljuk brickworks is not found in other later periods. Therefore, further investigation is needed due to the importance of this issue. In this research, literature reviews, field studies and survey is done by analytical- descriptive method. The aims of research are as followed introducing the important motifs of brickworks identify, variety of layout types, and the sustain modality of brickworks during the historical periods. According to the aims, all of Seljuk monuments in Iran which have brickwork decoration were detected and their brickwork decorations identified. The decorations which were unique at that time and were repeated, has been determined as index motifs. Afterward, these motifs and the techniques were found in Khwarezmid and Ilkhanid monuments and their changes or conversions to other decorations have been identified. Most of the architectural exterior surfaces are decorated by the brickwork in Seljuk period funerary monuments with polygonal plan have the most decorative surfaces such as Kharaghan tombs and minarets. In this period, the simplicity of minarets was changed to richest drawing and decorative forms such as Menar-e Ziar and Cheheldokhtaran. It is noteworthy that in addition to this, the monuments including the Robatsharaf Inn and Jame mosque of Golpayegan are decorated with verity brick motifs which combine with stucco reliefs. In general, decorative designs and prolific body of brickwork is one of the special features of Seljuk architecture. Various brick rows are used in the Seljuk monuments and they are categorized to Golchin, Jenaghi, Hasiri, Doraj, Kofi Magheli and Bannaie inscriptions. Golchin’s motifs have some “mother” patterns which are combined tomake various designs. Golchin motifs perform in tow groups “simple” and “compound”. Jenaghi brickwork, perhaps because of its easy performance,has usually been used in corner of the dome and arches. Also some different technique of brickworks such as “Khofteraste” (relieve motifs), Moshabak, Gerehbannaie perform in outer surfaces of Seljuk monuments. Khofteraste brickwork technique was used in high altitudesin order to relieve its motifs. Moshabak technique was used in doorway to pass light through andGerehbannaie generally was used for minaret decorations Selengeh, Chaharlengeh, Sheshvahasht are the prevalent motifs of Ghereh in Seljuk period. An innovative technique: combination of brick with different materials used in Seljuk period that followed in later periods. Hence, Seljuk monuments are decorated by different brickwork in motifs and techniques including the Golchin and Gereh. In addition, initiative techniques such as the incorporation of brick with tile (glazed brick) or stucco were created by artists as well as Kofie-bannaie. Accordingly, it is obvious that Seljuk brickwork decoration is the rising point of Persian brickworks. In Khwarezmid and Ilkhanid periods, brickwork decorations were not used as extent as before. In these periods, brickwork was replaced with stucco and tile. However, some of brickwork decorations such as Golchin, Doraj, Magheli and Bannaie inscriptions were followed by the next periods. Also, the Gereh motifs of Seljuk period became the source of compound decoration for the next time. In Khwarezmid period, molded bricks with relief motifs were developed. This kind of molded bricks in combination with glazed molded brick or the tile, which were pre-cut or insitu-cut, became very common throughout, Khwarezmid and Ilkhanid periods. In such way that incorporation of brick with tile included the hole of decorations during the following periods. Pre-cut brick and pre-cut tile techniques at the end of Seljuk period were used in GonbadKabud in Maragheh and it became the beginning point of this type of decorations in the following periods. The techniques of brick and tile combination so called-Moarraq (mosaic) exists in Khwarezmid monuments such as ForoumadJame mosque and Malekzozan. Also, some skillfully combination of brick and tile were used in two important Ilkhanid monuments including Gonbad-e Soltaniye and Bayazid-e Bastami treasury. It could be argued that combined decorations (combining brick with tile) belongs to the culmination of Ilkhanid decorations. Hence, variety of techniques and innovations that happened in the brickworks of Seljuk periods caused some changes in the decorations of the following periods. Gradually, new types of architectural decoration over the motif, function, and accomplishment were developed based on changes done during Seljuk period.},  
Keywords = {Islamic Architecture of Iran, Architectural Decorations, Seljuk Brickwork, Khwarezmid Decoration, Ilkhanid Decoration.},
volume = {3},
Number = {1}, 
pages = {84-104}, 
publisher = {Iran University of Science & Technology},
title_fa = {تزئینات آجرکاری سلجوقیان و تداوم آن در تزئینات دوران خوارزمشاهی و ایلخانی},
abstract_fa ={تزئینات آجرکاری سلجوقیان، از لحاظ تکنیک و تنوع طرح، کمال آن را در این دوره از معماری ایران نشان می‌دهند؛ بطوری که پس از سلجوقیان چنین تزئیناتی در نهایت زیبایی و مهارت بی بدیل کمتر یافت شده است. درباره انواع چیدمان‌های آجری دوره سلجوقی و رگ‌چین‌های شاخص آجرکاری این دوره و خصوصاً چگونگی تداوم اینگونه تزئینات در دوران‌های بعدی اطلاعات بسیار ناچیزی موجود است و هنوز آن طور که درخور این هنر گرانمایه است به آن پرداخته نشده است. بنابراین، ضروری است که در این زمینه با توجه به اهمیت آن در معماری ایران، تحقیق و تفحص بیشتری در این زمینه صورت گیرد. در این پژوهش از طریق مطالعات کتابخانه‌ای و مطالعات میدانی-پیمایشی و با روش توصیفی-تحلیلی، تزئینات آجرکاری عهد سلجوقی با هدف معرفی تزئینات، شناسایی انواع چیدمان‌ها، شناسایی رگ‌چین‌های شاخص، و چگونگی تداوم آن در دوران بعدی (خوارزمشاهی و ایلخانی) مورد مطالعه قرار گرفته‌اند. در دوره سلجوقی بخش اعظم تزئینات سطوح بیرونی توسط آجرکاری با نقوشی متنوع از جمله انواع گلچین‌ها و گره‌ها ایجاد شد. علاوه بر آن ابتکاراتی مانند تلفیق آجر با کاشی و یا گچ و همچنین کوفی بنایی نیز برای اولین بار در ایران توسط هنرمندان این دوره صورت گرفت؛ بطوری که در دوران بعد از آن ترکیب آجرکاری با کاشی بخش اعظم تزئینات را در بر گرفت. تنوع تکنیک، تحولات و ابداعات مختلف رخ داده در این دوره در عرصه تزئینات آجرکاری، موجب شکل‌گیری تکنیک‌های متفاوت آجرکاری در آن عصر و دوره‌های بعد از آن شده و به مرور انواع جدیدی از تزئینات معماری از لحاظ نقش، کارکرد و نحوه اجرا در معماری اسلامی ایران بر پایه تحولات رخ داده در این دوره تکوین یافتند.},
keywords_fa = {معماری اسلامی ایران, تزئینات معماری, آجرکاری سلجوقی, تزئینات خوارزمشاهی, تزئینات ایلخانی},
url = {http://jria.iust.ac.ir/article-1-186-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-186-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2015}  
}

@article{ 
author = {Masoud, Mohammad and Aminpoor, Ahmad and Agha-SharifianIsfahani, Hami},  
title = {Exploring Analysis of the practica lmeaning of Chahar-bagh, on the basis of eighth tothe eleventh centuryAH. Reference Literature}, 
abstract ={Chahar-Baghis oneof the most famousstreetsof Isfahan and perhaps,Iran.Chahar-Bagh, as agreenstreet, had a certaingeometric pattern which included the rowsof trees, roads,sidewalks and central stream.Chahar-Bagh Street was actually a lineal urban space which stretched from the north to the south, towards Naghsh Jahan square (EmamSquare) as the central urban space of Esfahan and together managed to form and organize the structure of the new Safiavidpart of Isfahan beside the oldSeljuk part of Isfahan. Chahar-BaghStreet of Isfahancould not be considered as the first special green urban street,northe last one.Because it is known that during the early Safavid period, a type of Chahar-BaghStreetwas builtin the city of Qazvin and during late Safavid period, several Chahar-BaghStreets were organized in some cities such as Mashhad, Shiraz, Tabriz and Tehran.Chahar-Bagh Street along with the Naghsh-Jahan urban square was also repeatedafter Safavid time,as a new,valuable and static model for the urban design,in the design ofotherimportantcities.Chahar-Bagh was not onlya particularstreet, but also ageometricpattern garden design, or in other words, it is well-known as a comprehensivemodel or patternofPersian garden design. This pattern divides the garden site or ground in four parts and shapes a cross road between these parts, placing a pavilionin the middle of the cross road. There are very different and opposites viewpoints about the geometric pattern ofChahar-Bagh, such asi) Chahar- Baghpattern is thecomprehensive design of Persian Garden.ii) Chahar- Baghpattern is just one of the kinds of Persian Garden design.iii) Chahar- Baghpattern is just the same as thequartier shape of design.iv) Chahar- Bagh pattern is not due to four partial forms and it only contains the symbolic and memorial aspects of design. This paper will try to penetrate the literal origins of Chahar-Bagh word and discover the practicalmeaning of Chahar-Bagh during the studied centuries, therefore, this paper is specialized only on thelexicaland semantic aspects of Chahar-Bagh and it begins withthe following questions: 1) How deep is the meaning of Chahar-Baghin our culture? 2) What are the background and the function ofChahar-Bagh during our historical resources? This paper studies Chahar-Bagh by gathering thedescriptive dataintwo field of the meaning and function, on the basis of historical evidences.Then, organizes them in diagrams and presents research analysis based on the mentioned findings. The meaning of Chahar-Bagh includes outer and inneraspects and also createsa meaningful complexity.The inner meanings includes words such as: Chahar (four), Char (four),Bagh (garden),Pardis (paradise). The outer meanings includes three sections: Chahar-Bagh and the dictionary meanings,Chahar-Bagh and the symbolic and idealistic meanings, and finally,Chahar-Bagh and the practical meanings. The origin of Chahar-Bagh as a street form might refer to the city of Samarkand during the Timuridperiod. This city was built between Firoozi gate and Del-Gosha royal garden. The origin of Chahar-Bagh as a garden form, on the other hand,is addressed to the city of Pasargadae during the early Achaemenid time. Pasargadae included several complexes such as the fortress, the tomb of Cyrus the great, palaces and gardens and the fire temple.The historicalsourcesindicatethat the origin ofChahar-Baghword is related to Seljuk time and used in “Jame-ol-Tavarich” by “Khaje Rashid aldinFazlollahHamadani”. There were some places as Chahar-Baghbeforethe Safavid period and themostpracticalmeaning of ChaharBaghwas “the rulergarden”and also as a “citadel garden” and ‘the officialcenter”. There was also a new meaning extended for Chahar-Bagh during the Safavid time, at the time when Isfahan was chosen as the capital city of Iran. This meaning indicted Chahar-Bagh asan especial, green, urban street. According to historicalevidences,thestructurofChahar-Bagh hadanautogamy(private) aspect at first, butover time the public aspect was grownand the urbanaspectexpanded. The resources shows that thestructure also had an earthlyand terrestrial aspect and was changed into the heavenly and idealisticaspectduring the time. ChaharBaghwas neverasimple garden or anordinary ruler place or justasimple street, and thementioned meaning of Chahar-Bagh duringthe Safavid period is a strong evidence of this statement. AlthoughChahar-Baghcontains the literal meaning of “four gardens”,yet, Chahar-Bagh term meant a special,great, public,spiritual, celestial and heavenly place or garden.It is very surprisingthatjustoneword could indicate all meanings and functions in Persian architecture and all of the mentioned meanings could be compacted in one word. Perhapsitrepresentsthemagicaland mysticalPersian architectural secret, which is known as "unity”through“diversity".},  
Keywords = {Chahar-Bagh, Persian Street, Isfahan Architecture,SafavidCity, Persian garden.},
volume = {3},
Number = {1}, 
pages = {104-121}, 
publisher = {Iran University of Science & Technology},
title_fa = {واکاوی تحلیلی معنای کاربردی چهارباغ در کتاب‎ها و نوشته‎های سده هشتم تا یازدهم هجری},
abstract_fa ={چهارباغ، یکی از نامدارترین خیابان‎های اصفهان و شاید ایران باشد. خیابانی سرسبز و خرم که هم در کناره‎ها و هم در میانه آن، ردیف‎های درختان و پیاده‎روها و جوی‎ها گسترده شده است. درباره‎ی چهارباغ همچون یک خیابان ویژه و هم چنین یک باغ ایرانی ویژه‎ نوشته‎ها و پژوهش‏هایی چند، نوشته و گفته شده است. این دیدگاه‎های گوناگون درباره چهارباغ هم چنین پرسش‎هایی را بر می‎انگیزد. یک) گستره معنایی واژه چهارباغ چه اندازه است؟ دو) پیشینه این واژه و روند تاریخی کاربرد آن چگونه بوده است؟ در این مقاله تلاش شده است که در جستاری در واژه‎نامه‎ها، نوشته‎ها و کتاب‎های تاریخی که بستر کار هستند. با رویکردی کیفی، به معنای درونی و بیرونی و به پیشینه‎ی آن در کتاب‎ها و نوشته‎های تاریخی سده‎های اول تا یازدهم هجری پرداخته و با به نمودار در آوردن داده‏ها، به تحلیل و بررسی آنها پرداخته و به پرسش‎های یادشده پاسخ گوید. در قلمرو معنا، چهارباغ همه ویژگی‎های باغ را در خود داشته و گستره معنا و درونمایه آن را افزایش داده و پیوند آن را با انسان و معنای زندگی او، با نظم کیهانی، نظم زمینی، نظم آیینی و دینی، نظم دانشوری استوارتر و ریشه‏دارتر می‎کند. آن چنان که بیشترین معناها و جوهر زیست انسان را در بر می‎گیرد. چهارباغ هرگز یک باغ ساده، یک سرای حاکم‎نشین ساده و تنها یک خیابان ساده نبوده است و آن چنان که در معنای درونی آن یاد شد؛ آمدن چهار یا چار در آن گستره معنایی و کاربردی گسترده‎ای را برای آن پدید آورده بود همچون ساختاری نظم‎دار، ویژه، بزرگ، باشکوه، در شهر و برای مردم شهر، همگانی و با معناهای آرمانی و آسمانی. جای بسی شگفتی است که با ساختن یا بکاربردن یک واژه این همه معنا در آن گذارده و نهفته گردد و شاید آن بازنمایی همان راز جادویی و عرفانی «وحدت و کثرت» یا «یگانگی و چندگانگی» باشد.},
keywords_fa = {معنای چهارباغ, خیابان, معماری اصفهان, معماری صفویه, باغ ایرانی},
url = {http://jria.iust.ac.ir/article-1-184-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-184-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2015}  
}