@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} } @article{ author = {Noghrekar, Abdolhamid and Taghdir, Samaneh}, title = {Explanation of the Structure of the Human Processes based on Islamic Principles (Strategies and Solutions for Creating Art, Architecture and Urbanism)}, abstract ={To explain the strategic plan to achieve a new Islamic civilization in its various fields and dimensions, a general and scientific structure must be exploited which in accordance with facts of existence from the universe and of human being. This research believes that this general structure along with its entire steps, resources and the foundations of every single one of those steps has been discussed in depth and is infallible based on doctrines of the divine religion of Islam. Yet still, the structure can be achieved, explained and proven from a scientific, rational and divine dimension and can be further explained and analyzed because it entails facts of the universe (signs of existence) and human being (potential and actual talents, will, authority, works and course of descent and rise of human race) can be explained and analyzed. The research method is based on areas and degrees of wisdom (logical reasoning) and quotations (words of God and traditions of the Imams - May peace be upon them) and it is descriptive, exploratory and interpretational. The most significant accomplishment of the research is the explanation of the general structure of human processes, steps and its associated Islamic resources and in particular its bases and principles (strategic-conceptual) and solutions (applicability-practicality) in all steps from the perspective of the Islamic culture. Meanwhile, in each step misguided and incomplete contemporary western practices (modernization and ultra-modernism) are assessed and reviewed. The overall achievements of the research are applicable for all teaching, research and administrative topics and are particularly reliable for exploitation in the fields of art, architecture and urbanism.}, Keywords = {structure, human processes, creation and Islamic principles}, volume = {3}, Number = {2}, pages = {1-17}, publisher = {Iran University of Science & Technology}, title_fa = {}, abstract_fa ={}, keywords_fa = {}, url = {http://jria.iust.ac.ir/article-1-251-en.html}, eprint = {http://jria.iust.ac.ir/article-1-251-en.pdf}, journal = {Journal of Researches in Islamic Architecture}, issn = {2382-980X}, eissn = {2382-980X}, year = {2015} } @article{ author = {Memarian, Gholam hosein and Madahi, Seyyed Mahdi and Sayyadi, Arash}, title = {Reading and Understanding Continuity and Change in Spatial Organization of Local Houses (Case study: sabzevar city)}, abstract ={Today, there are a few dozens of historical index houses in the city Sabzevar. Reviews show that up until now, despite the presence of their special characteristics, variety and role, there have not been comprehensive studies about them but through the presence of valuable samples from various historical periods (Teymouri, Safavid, Qajar, Pahlavi), their exposure to destruction through changing the method of living, multiplicity of owners, migration and generally loss of attractions for today's life, reviewing these houses is necessary. Since most of the historical houses in Sabzevar are from the Qajar period, the purpose of this article is to read and recognize Qajari houses. The used research method is combined and the results obtained from the study show that Sabzevar's houses, with architectural specifications such as semi-hot and arid climate, have mostly been made as introvert houses and they can be divided to three types of the first, second and third period based on the features of architectural space, structure and decorations. Discussion of architectural typology has been proposed in some of the European countries since the late 11th century. At first, this topic was treated in a very clichéd way and they reviewed categorization of buildings based on a mutual feature. Another one of methods of categorization at this time was dividing the buildings with mutual feature of their map. This method has many advantages, but unfortunately, by being drawn in one way of thinking, being caught up in a deterministic framework and linking historical process with deterministic materialistic views, they came to conclusion and the result of it is predetermined by considering the mentioned framework whereas in a study, in addition to the overall review, the results shall be obtained after the study and research. Accurate identification and classification of various architectural types can be useful in understanding the space better, protecting it and also in achieving new methods of designing.}, Keywords = {Houses of the Qajar period, Typology, Structure, Decorations, Architectural space}, volume = {3}, Number = {2}, pages = {18-33}, publisher = {Iran University of Science & Technology}, title_fa = {}, abstract_fa ={}, keywords_fa = {}, url = {http://jria.iust.ac.ir/article-1-252-en.html}, eprint = {http://jria.iust.ac.ir/article-1-252-en.pdf}, journal = {Journal of Researches in Islamic Architecture}, issn = {2382-980X}, eissn = {2382-980X}, year = {2015} } @article{ author = {Islami, Seyed Gholamreza and Nikghadam, Niloufar and Islami, Seyed Yahy}, title = {Divine Vision: Islamic Arts and Horizontal Thought}, abstract ={Islamic arts are often identified by their abstract compositions based on geometric principles and spiritual concepts. Using artworks from different eras, this paper highlights the presence of a particular model of thought in Islamic arts in which the hierarchy of perspectival vision is abolished. The main argument is based on the ability of some artworks to be looked at from any angle while maintaining a unified meaning and value. This work proposes that such arts possess the principle of horizontality, which can be evaluated much like other more familiar principles of Islamic arts. Through different examples and via simulative research methodology, this paper elaborates how the principle of horizontality is the resultant of an abstract view from above in which the limits of perspectival vision are surpassed in order to communicate meanings of higher order. It is through this distant, parallel vision from above that the artist and his audience re-experience the divine act of creation and their interpretations become components of a sophisticated world of symbols.}, Keywords = {Horizontality, View from Above, Parallel Vision, Islamic Arts, Geometry}, volume = {3}, Number = {2}, pages = {34-49}, publisher = {Iran University of Science & Technology}, title_fa = {}, abstract_fa ={ندارد}, keywords_fa = {}, url = {http://jria.iust.ac.ir/article-1-253-en.html}, eprint = {http://jria.iust.ac.ir/article-1-253-en.pdf}, journal = {Journal of Researches in Islamic Architecture}, issn = {2382-980X}, eissn = {2382-980X}, year = {2015} } @article{ author = {Kheyroddin, Reza and Khazaeian, Omi}, title = {An analytic overview on the rise of cyber spaces and the Islamic Society: An urban challenge or natural transition of cities?}, abstract ={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.}, Keywords = {Islamic city, social life, Islamic culture, Islamic rules, telecommunications, cyber spaces.}, volume = {3}, Number = {2}, pages = {50-65}, publisher = {Iran University of Science & Technology}, title_fa = {}, abstract_fa ={}, keywords_fa = {}, url = {http://jria.iust.ac.ir/article-1-254-en.html}, eprint = {http://jria.iust.ac.ir/article-1-254-en.pdf}, journal = {Journal of Researches in Islamic Architecture}, issn = {2382-980X}, eissn = {2382-980X}, year = {2015} } @article{ author = {Raeesi, Mohammad M}, title = {Paraphrasing the meaning of physical environment comparative examining of audience-oriented, author-oriented and text-oriented (Islamic) approaches}, abstract ={Discussions derived from epistemology and its sub-branches are of the most important theoretical grounds affecting theoretical basis of art schools in particular architecture styles. During recent decades, two approaches of epistemology have been reciprocally shaped to know how one can paraphrase the meaning of physical environment. In the first approach, the audience and his knowledge are main foundations in the process of perception and cognition of environmental meaning. However, there is audience meaning nobility in this approach and therefore, all meanings are considered convincing and neither can be granted as final meaning of environment. So it can be called "Audience-Oriented" approach. While the second approach, has a perceptible reality in the final meaning of environment that should be received during a firm process. Accordingly, it is not impossible to discover the intention of environment architect by reviewing his work and (only the meaning which accords with this intention is considered convincing) the only meaning that accords with this intention is considered convincing. So, this approach can be called "Author-Oriented". In addition to comparative analogy between two above-said (these two) approaches, this study clarifies a third one that makes its cognitive base on Islamic (thoughts) teachings. According to this new approach, the main foundation of the process of environmental meaning paraphrase is the physical environment (or text) and so it can be called "Text-Oriented". In order to explain and collate the triple approaches, the present study (this research) uses archival research while enjoying, simultaneously, the logical argumentation research to arrange data resulted from archival studies.}, Keywords = {epistemology, hermeneutic, environmental meaning, paraphrasing process}, volume = {3}, Number = {2}, pages = {66-80}, publisher = {Iran University of Science & Technology}, title_fa = {}, abstract_fa ={}, keywords_fa = {}, url = {http://jria.iust.ac.ir/article-1-255-en.html}, eprint = {http://jria.iust.ac.ir/article-1-255-en.pdf}, journal = {Journal of Researches in Islamic Architecture}, issn = {2382-980X}, eissn = {2382-980X}, year = {2015} } @article{ author = {Barzegar, Zahra and Rasaeipoor, Maryam and JahanBakhsh, Heydar}, title = {A Comparison of thermal comfort in traditional and modern Bazaar from direct solar radiation perspective, Using questionnaire and Ecotect simulation – A case of Shiraz in Iran}, abstract ={Since the energy consumption has become one of the crisis of modern buildings, modeling the Iranian past architecture patterns could be helpful. The shopping streets as one of the main sectors consuming energy locate near the open spaces it seems, therefore, they need more thermal comfort. However, using passive techniques, the Iranian traditional bazaars architecture solved the problems regarding thermal comfort. The present inquiry aimed at investigating thermal comfort of traditional and modern commercial buildings from the perspective of solar radiation to compare traditional structures (with traditional design and materials) with modern ones (with modern design and materials). Therefore, Vakil (traditional) and Mollasadra (modern) Bazaars (with the same orientation), located in Shiraz with a semi-arid climate,  have been chosen. Vakil bazaar situated in historical context of city and Mollasadra situated in the first modern part built in 1980. A naturalistic approach was applied to investigate the relation between shadow on surfaces, shopping load and cooling needed in summer and the relation between the solar radiation on surfaces, shopping load and heating load in winter first, a number of questionnaires were used to survey 120 samples including both customers and shopkeepers to show the relation between shopping load and cooling or heating need second, Ecotect Analysis 2011 was employed to simulate surfaces with shadow and solar direct radiation in winter and summer to evaluate the relation between the surfaces received shadow and heating or cooling need. The results showed that along with a full shade in summer, the customers of Vakil Bazaar are interested to do shopping almost in all hours since there is no obtrusive solar radiation in contrast, customers of Mollasadra Street experienced a shadow from sunrise to 11:00 in summer morning thus 73.3% of customers in Mollasadra made complaints about the existing shadow since there is no shade in crowded shopping hours and points especially in summer afternoon furthermore, 93.3% of shopkeepers in Mollasadra used cooling and heating equipment which demonstrate congruently of orientation and quality in sunshades with climate. At the end, some suggestions regarding the mentioned problem in Mollasadra have been proposed.}, Keywords = {Thermal Comfort, Solar Radiation, Urban Spaces, Commercial building, Shiraz.}, volume = {3}, Number = {2}, pages = {81-93}, publisher = {Iran University of Science & Technology}, title_fa = {}, abstract_fa ={}, keywords_fa = {}, url = {http://jria.iust.ac.ir/article-1-256-en.html}, eprint = {http://jria.iust.ac.ir/article-1-256-en.pdf}, journal = {Journal of Researches in Islamic Architecture}, issn = {2382-980X}, eissn = {2382-980X}, year = {2015} } @article{ author = {Rahaei, Omi}, title = {Analyzing the geometry of Iranian Islamic gardens based on the Quran’s characteristics of paradise}, abstract ={Iranian Islamic gardens like almost every cultures, represent beauty and happiness and improve the public perception. It has also special geometry with philosophical concept related to Islam’s doctrine that is the focus of this research. Following Quran’s contents, paradise is a beautiful sophisticated garden that something flows under its trees. So the comparison between the somatic geometry of Iranian Islamic gardens and the sophisticated conceptual heavenly descriptions of paradise in Quran is the matter of this research. Thus the configurations of the geometry, based on the paths of rivulets and airflow patterns in the gardens are considered here. The research method is interdisciplinary: in the first step, after initial considerations and exploring, the principals of Iranian Islamic garden’s geometry were extracted by a comparative - descriptive method in some selected case studies. The construction of paradise in Quran frames the trajectory of analysis so the next step is analyzing the paths and geometries with a consequential analytical method. Some simulations of the inner wind are presented also. The simulations include a validated computational fluid dynamics (CFD) model to illustrate the airflow current in this geometry. The results demonstrate the physical imagination of Quran’s perception of paradise in Iranian Islamic gardens and the flows under the trees that is framed in a heavenly geometry.}, Keywords = {Iranian Islamic gardens, geometry, paradise, Quran, flows.}, volume = {3}, Number = {2}, pages = {94-113}, publisher = {Iran University of Science & Technology}, title_fa = {}, abstract_fa ={ندارد}, keywords_fa = {}, url = {http://jria.iust.ac.ir/article-1-257-en.html}, eprint = {http://jria.iust.ac.ir/article-1-257-en.pdf}, journal = {Journal of Researches in Islamic Architecture}, issn = {2382-980X}, eissn = {2382-980X}, year = {2015} } @article{ author = {Ghafourian, Mitra and Hesari, Elham and PeySokhan, Mi}, title = {Recognition of the impacts of consecration culture on the social-physical frame of urban neighborhoods (Case study: Neighborhoods of district 12 of Tehran)}, abstract ={Looking at the structure of the cities, especially older parts of the city, it is seen that most of the urban public parts and elements are constructed not with any reliance on state resources and credits, but based on the consecration systems and public investments. Added to the sublime religious, social and economic values latent in the consecration culture, its impact in creating identity and sense of attachment to urban places is also notable. It seems that the effect of creating identities that the consecrated places create in the social-physical frame of the cities, can today be stressed upon as a proper response to the shortcomings of the citizens' social relations and lack of the sense of belonging to the city. The main aim of this study is to recognize the role of consecrated elements in the social-physical identification in urban neighborhoods on the one hand and to determine the effects of this valuable culture in reinforcing social interactions and improving the sense of belonging to the physical spaces of the cities, on the other hand. The research method of this study includes two stages: the first was implemented with a descriptive-analytic method and was based on library sources that provide the theoretical framework of the study and the second stage that was incorporated with the survey method, using questionnaires, which were distributed among the residents of district 12 neighborhoods of Tehran. The results indicate that the consecrated places, because of their unique characteristics in the city's social-physical frame, have effectively caused the firmness of identity and consistency in urban life in these neighborhoods.}, Keywords = {consecration, identity, social-physical frame, neighborhoods}, volume = {3}, Number = {2}, pages = {114-130}, publisher = {Iran University of Science & Technology}, title_fa = {}, abstract_fa ={}, keywords_fa = {}, url = {http://jria.iust.ac.ir/article-1-258-en.html}, eprint = {http://jria.iust.ac.ir/article-1-258-en.pdf}, journal = {Journal of Researches in Islamic Architecture}, issn = {2382-980X}, eissn = {2382-980X}, year = {2015} } @article{ author = {Pourjafar, Mohammad Reza and Pourjafar, Ali and Safdari, Sim}, title = {Various Types of Islamic City and Pointing Out to Defining the Major Aspects of Ideal Islamic City}, abstract ={In recent decade, various types of reports, articles, and books have been published in relation with Islamic city, but the terminology of “Islamic city” is not yet defined clearly in these publications. Explanation of the subject and its definition that called as Islamic city is the first step of this research. The descriptive and analytical method has been used as the research methodology in this paper, through which all the existing published literature were surveyed and analytically reviewed. Literature survey shows that most of the recent studies are about existing cities that Muslims settled over there. The recent publication about Islamic city can be classified into two groups. First, those who defined Islamic city based on dominating elements of existing traditional Islamic cities. The second group is those who define Islamic city based on significant Islamic advices. In the other word the first group tries to say what an Islamic city is, on the bases of existing city in Islamic era. The other group besides denying the first group definition tries to say what an Islamic city shall be on the bases of religious valid documents. In addition, addressing to some of Islamic general principals mentioned in the major Islamic documents such as holy book of Quran is another side of nowadays published studies. Unfortunately, Muslim thinkers and theorists in the field of urban design and planning  have little activities for presenting clear definition of Islamic city, pointing out its major criteria, and the approaches that one can physically crystallize various  religious thoughts with emphasis on Quran, “Nahj al-Balaghe”, and Hadiths (Important statement of Islamic religious leaders). Furthermore, the text context that was published by eastern experts has been studied and analyzed. In this regard, results of the studies were presented by focusing on the main key words in relation to urban areas and urbanism, in valid description of various specific Quran verses, and “Hadiths”. Discussion of this article also deals with a brief history of Islamic cities. In this regard a few towns related to Muslims, and their relation with Islam was studied as case studies. Then, application of Islamic thoughts, for an urban society is followed. In continuation, it has been tried to define and developed a process to determine the main principles for creating Islamic conditions on the bases of the significant aim and objectives of Islam religion. In this paper, views of various western and eastern scholars about: How one can define an Islamic city is reviewed. Result of the study indicates that western theorists have defined an Islamic city on the bases of the dominating physical features and elements of existing cities of Muslim inhabitance during various Islamic eras. The result of this section of the study shows that these elements are such as “Jame” mosque, bazaar, governor fort, and city enclosure walls. But, the eastern theorists who are familiar with Islamic religious verses and the advices of great But the result of the other section of the research indicate that: Islamic leaders show that: Islam is a perfect religion among other religions. It has useful fruitful teachings that many of them can be quiet responsive in achieving good criteria for planning and design of an Islamic city. Some of the eastern theorists who are familiar with Islamic religious verses and the advices of great Islamic leaders like prophet and Imams show that: the main concept and spiritual aspect behind each and every element in an Islamic cities and the various factors to call a city Islamic, is much more important than those physical one. They also believe that an Islamic city should be planned and designed on the bases of major Islamic principle concepts such as justice, unity security, privacy, etc. In the end, to show the process that how one can reflect the Islamic advices in a physical situation, a conceptual presentation  which is already written by M. R. & A. Pourjafar (2013) about an Islamic Iranian mohalla is described and displayed in brief below. The design principles of «Mohallahs» (Traditional Persian-Islamic Neighborhood) in the Islamic cities since the beginning of Islam are examined in that research. Then the role of mosque as one of the important elements that defines the physical dimensions and also meets the needs of the social, political, cultural and residential sectors of the city was determined. The superiority of design principles of «Mohallahs» in Persian-Islamic cities with having Mosque, «Hoseiniah», «Tekyeh» and other religious buildings as their centers and hub of their socio/cultural activities in comparison with planning and design of present situation in Muslim residential areas, is shown clearly. Studying of «Mohallahs» in the old Persian-Islamic cities of Iran proves the sustainability, durability and significant role of mosque for quality dimensions of city designing and social issues in compare with neighborhood unit in the west. The study of Persian-Islamic advices also indicates Islam as a religion has many advices as far as neighborhood design is concerned. This can happen, on the bases of Quranic verses and «Hadiths», and conclusion derived from study of existing traditional Persian-Islamic «Mohallahs», through which a new modal has been proposed for Persian-Islamic «Mohallah». A central car free square with respect to social dimensions with all required, land uses and activities all around it was also proposed. The mosque and other religious and socio/cultural buildings are the focal points of this «Mohallah». The central urban space of the «Mohallah» has walkable accessibility from farther points all around it. The functional radius of the purposed «Mohallah» on the bases of the mentioned «Hadiths» by Imam Ali (Forty houses from the mosque, are neighbors) is about four to five hundred meters. This model may be used for designing of contemporary residential «Mohallah» in new towns and extension areas of existing cities in future. A purposed Islamic city may have number of such residential units called “Mohalla” around a bazaar complex (similarly designed on the bases of above process). In this way and the bases of above process, one can achieve various kind of Islamic city. Finally, it is concluded that: The great religion of Islam has wise and rational advises and teachings. These can be converted into practical criteria through a proper process and programming. In this way, one can create responsive Islamic environment that may not be as utopian as heaven but, obviously they can be more responsive than what we are facing in our contemporary situation nowadays. No doubt, there are also many examples of Islamic-Persian cities with high quality of urban design. By analyzing their design one can derive various criteria and get many lessons for contemporary planning and design of the Iranian Islamic city. Therefore, hopefully, in this way we can create a better kind of environment for Muslims inhabitants that can answer most of their behavior and activities with creation of various convivial urban spaces.}, Keywords = {Islamic city, Islamic valuable document, Ideal Islamic city.}, volume = {3}, Number = {3}, pages = {1-17}, publisher = {Iran University of Science & Technology}, title_fa = {انواع شهر اسلامی و اشاراتی به نحوه شاخص‌سازی در راستای شهری آرمانی- اسلامی}, abstract_fa ={در دهه‌های اخیر متون متعددی در مورد شهر اسلامی منتشر شده است. در  این پژوهش، نخست به تشریح آنچه بسیاری به عنوان شهر اسلامی تلقی کرده‌اند و سپس به شفاف‌سازی موضوع پرداخته می‌شود. بررسی ادبیات موجود موضوع نشان می‌دهد در بیشتر مطالبی که تاکنون ارائه گردیده، به صورت موردی به نکاتی در مورد شهرهای موجودی که مسلمانان در آن‌ها زندگی می‌کنند و یا به برخی از اصول کلی اسلام اشاره شده است. اندیشمندان مسلمان کمتر به مطالعاتی پیرامون تعریفی شفاف از شهر اسلامی، شاخص‌سازی، نحوه اسلامی کردن و تبلور فیزیکی آموزه‌های دینی (به خصوص آنچه در قرآن کریم، نهج‌البلاغه و دیگر احادیث معتبر آمده است) پرداخته‌اند. دین مبین اسلام که در بین ادیان الهی از کاملترین ادیان محسوب می‌شود؛ دارای آموزه‌های مفید و مثمر ثمری است که بلاشک می‌توان با مطالعه و تجزیه و تحلیل مطالب موجود، به معیارهای پسندیده‌ای در مورد برنامه‌ریزی و طراحی شهری دست یافت. همچنین موارد و مصداق‌های بسیاری در شهرهای سنتی ایرانی-اسلامی وجود دارد که می‌توان با مطالعه آنها به تبیین معیارهای برای برنامه ریزی و طراحی شهری ایرانی- اسلامی پرداخت. در این پژوهش از طریق روش توصیفی- تحلیلی نخست به مروری بر پیشینه مطالب ارائه ‌شده در مورد شهر اسلامی و سپس به بررسی مصداق‌هایی موجود پرداخته شده است. یافته‌های این پژوهش و اظهارات صاحبنظران در مورد تعابیر رایج در اسلام در مورد شهر همچون اوصاف شهر مناسب از نظر کالبدی و عملکردی در قرآن و احادیث نشان می‌دهد که مطالب موجود را می‌توان به دو دسته تقسیم نمود. نخست آن‌هایی که شهر اسلامی را بر اساس شهرهای سنتی و آنچه موجود است تعریف کرده‌اند. دوم آن‌هایی که شهر اسلامی را آن طور که باید باشد توصیف نموده‌اند. نتایج پژوهش نشان می‌دهد شاخص‌هایی که توسط مسلمانان صاحب اندیشه در راستای دستیابی به شهری آرمانی- اسلامی از آموزه‌های دینی استخراج می‌شود؛ در مجموع دو دسته‌اند. برخی به طور مستقیم در برنامه‌ریزی و طراحی شهری قابل به‌کارگیری و برخی غیرمستقیم قابل بهره‌برداری است. در این مقاله ضمن اشاره به نحوه شاخص سازی، به یک الگوی پیشنهادی ممکن بر اساس احادیث برای محله‌های اسلامی، نیز اشاره شده است.}, keywords_fa = {شهرهای مسلمانان, شهر اسلامی, تعابیر و اوصاف شهر در اسلام, شاخص سازی, شهر آرمانی- اسلامی}, url = {http://jria.iust.ac.ir/article-1-269-en.html}, eprint = {http://jria.iust.ac.ir/article-1-269-en.pdf}, journal = {Journal of Researches in Islamic Architecture}, issn = {2382-980X}, eissn = {2382-980X}, year = {2015} } @article{ author = {Meshkini, Abolfazl and Hamzehnejad, Mahdi and Ghasemi, Kimi}, title = {Conceptual Refining and Solutions (Strategies) Description and Substantiation Indicators of Four Principles of Mosque based, Neighborhood based, Introversion and Naturalism in Iranian-Islamic City}, abstract ={Abstract Human beings have always been in an interaction with Nature in accordance with their own ideology and the interface between them has become a rich source of inspiration for most studies. The impact of human beings on Nature is anchored in the ideology or philosophy of life The ideology has exerted so powerful influence that some people believe a typical Islamic city is grounded on and is physical manifestation of the Islamic philosophies and the merely way to be familiar with the ecology of Islamic cities is to comprehend its principles and laws.  In that connection, the way the cities in human civilization formed and constructed have always embodied the ideology reigned over those societies as a result, it is not surprising that in the geographical heterogeneous environments, cities with assorted roles, different levels of significance, and with uncoordinated and disparate development have been formed. Over the past decades, the attention towards the requisite revival of Islamic values in Muslim cities, or at least the awareness of the fact that Muslim complexes which had their own specific identity in the past have lost their identity nowadays has been augmented. In Iran with the advent of Islamic revolution, whose Islamic features have made its cultural characteristics outstanding, and with the awakening of other Islamic nations, the hope for constructing complexes based on the Islamic principles, values, and philosophies has boosted. The Iranian Islamic urban Planning and Design should be grounded in the theoretical basics and theories pertaining to the principles and values which are required to be employed in the design, planning, and the development of a life environment suitable for Muslims and to reign over Human's relationship with the environment (natural and artificial environments) and the interaction of Human's beings with each other. These principles and values will be derived from the Islamic instructions, and likewise they encompass prominent aspects of national culture, those of which do not go against the Islamic instructions. It is worth briefly noting that the primary sources of principles governing all Muslims’ deeds, including their urbanization, are the Holy Quran and traditions of the prophet Muhammad. The meaning, concept, and essence of the elements and characteristics that form Iranian-Islamic cities, the settlement of these elements, and their relationship with people’s habitations are grounded on numerous systems, such as consecration and consecrated urban elements including mosques, bathhouses, etc., trade corporations such as Trade and Business managers, urban administration systems and organizations, religious education systems, ‘shariat’ and Islamic rights, and symbolic systems of some cities. Urban elements, architectural units, and Iranian-Islamic cities can be framed within several categories: Residential spaces, including single family houses, multi-family houses, joined single-family houses with open spaces and shared services, downtown caravanserais, and suburban caravanserais. Religious elements, including mosques, monasteries, religious schools, holy places of worship, sacred tombs and shrines, ‘Hosseiniyeh’ ­, ‘Tekyeh’ and covered and open consecrated spaces for lamentation and mourning ceremonies. Individual and cooperative business units, including the shopping plazas ‘Timcheh’, inns, ‘Qeisarieh’, shops, etc., and the spaces attached to them such as landing-places, warehouses, and stables. Production units, including trade-related workshops, factories and shops for the distribution of raw materials, and suburban workshops. Public Service Units, including libraries, cisterns, public bathhouses, cemeteries, coffee shops, tea houses, and restaurants. Public services and communication networks, for directions (avenues and streets, Bazaars, squares, alleys, paths, dead ends, for water supply and services (aqueducts, cisterns and curbs), and for sewage disposal and water supply through joined underground channels and culverts. One of the Geographical spaces that always had reflected the ideology of the ruling systems is the phenomenon of the city. According this, the Iranian Islamic city should be a reflection of thoughts on Islam in all aspects. in order to manifest the Islamic values in the city construction, the identification of the values absolutely required that can and should demonstrate and assure the Iranian Islamic identity in an Islamic city are. The purpose of this study is to identify the values, principles and indicators of Iranian Islamic urbanism and Conceptual refining and implementation of the strategies that described them So for this purpose, the study was conducted on the documents also Delphi technique was used in two stages in order to refine the components, criteria and sub-criteria. In early studies and  from the perspective of experts, four principles of mosque-based, introversion, neighborhood-based and naturalism are the priorities that was considering as the most important and the basic principles of Iranian Islamic urbanism: so by refining their theoretical roots, the mosque-based index at 2 dimension, 7 criteria and 15 items, the naturalism index at 2 dimension, 8 criteria and 12 items, the introversion index at 2  dimension and 8 items and the neighborhood based index in 3 dimension, 7 criteria and 20 items were presented. This research in its realm was studied the Iranian Islamic city in the framework of common indicators in Islamic cities. Basic indicators could be based in all cities with the majority of Muslims. Hence, the context of this study does not mention the separation of Iranian and Islamic city and their definitions and concepts.}, Keywords = {Mosque-based, Introversion, Neighborhood-based, Naturalism, Iranian-Islamic urbanism.}, volume = {3}, Number = {3}, pages = {18-33}, publisher = {Iran University of Science & Technology}, title_fa = {تدقیق مفهومی و تشریح راهکارها و شاخص‌های تحقق‎سنجی چهار اصل مسجدمحوری، محله‌محوری، درون‎گرایی و طبیعت‌گرایی در شهر ایرانی اسلامی}, abstract_fa ={یکی از فضاهای جغرافیایی که از دیرباز انعکاس‎دهنده‎ی ایدئولوژی نظام­های حاکم بوده، پدیده شهر است. بر این اساس، شهر ایرانی اسلامی می­بایست بازتاب اندیشه­های متعالی دین مبین اسلام در تمامی جوانب باشد. به منظور متجلّی ساختن ارزش­های اسلامی در کالبد شهر، شناسایی ارزش­هایی که می­توانند و باید با تظاهر در مجتمعی اسلامی هویّت ایرانی اسلامی آن را نمایش داده و تضمین نمایند؛ ضرورت تام دارد. هدف این پژوهش، شناسایی ارزش­ها، اصول و شاخص­های شهرسازی ایرانی اسلامی و تدقیق مفهومی و تشریح راهکارهای تحقق بخش آنها است؛ از این رو برای انجام این پژوهش علاوه بر مطالعه اسنادی از تکنیک دلفی در دو مرحله جهت پالایش مؤلفه­ها، معیارها و زیرمعیارها بهره گرفته شده است. چهار اصل مسجدمحوری، درون­گرایی، محله­محوری و طبیعت­گرایی به عنوان مهم­ترین و اساسی­ترین اصول شهرسازی ایرانی-اسلامی در مطالعات اولیه در میان صاحب­نظران دارای اولویت دیده شد و با تدقیق ریشه­های نظری آنها، اصل مسجدمحوری در 2 بعد، 7 معیار و 15 گویه، اصل طبیعت­گرایی در 2 بعد، 8 معیار و 12 گویه، اصل درون­گرایی در 2 معیار و 8 گویه و اصل محله­محوری در 3 بعد، 7 معیار و 20 گویه ارائه گردید. این مطالعه در چارچوب کاری خود شهر ایرانی- اسلامی را در قالب شاخص­های مشترک در شهرهای اسلامی مورد مطالعه قرار داده است. شاخص­های اساسی در همه‏ی شهرهایی که اکثریّت آن را مسلمانان تشکیل می­دهند؛ می­تواند مبنا قرار گیرد. از این­رو، در چارچوب این مطالعه به تفکیک شهر ایرانی و اسلامی و تعاریف و مفاهیم آن پرداخته نشده است.}, keywords_fa = {مسجدمحوری, درون‌گرایی, محله‌محوری, طبیعت‌گرایی, شهرسازی ایرانی اسلامی.}, url = {http://jria.iust.ac.ir/article-1-270-en.html}, eprint = {http://jria.iust.ac.ir/article-1-270-en.pdf}, journal = {Journal of Researches in Islamic Architecture}, issn = {2382-980X}, eissn = {2382-980X}, year = {2015} } @article{ author = {Sajadzadeh, Hassan and Etesamian, Roya and Khazaei, Leil}, title = {Manifestation of Introversion Concept in Iranian Bazaars}, abstract ={One of the symbols and symptoms that identify Islamic civilization is the Islamic Urbanization as a place for dwelling and activity. Urban areas and structures by manifestation of custom values should identify society’s civilization. And help them to achieve their purposes and ambitions. an Iranian Muslim architect ‘s belief has always been a priority for all of his works And to create his works all functional rules are under consideration of his belief principles. One of these belief principles is subjectivism and privacy life. As from the long past we see tendency to covering in Iranian civilization and tradition and one of the beliefs of Iranian is importance of privacy and indoor life. Subjectivism meaning is related to man placement in Islamic thought. Islam has always wanted mankind to recognize its essence and its identity as a god created. Because in this case man can recognize it’s high values and it’s prominent place in this world. That’s why the Quran introduces human mind as a special cognition resource and express that who has known its god, has known itself. So Islam wants people to pay attention to their indoor and behave without any trace of Self-glorification also prevent people including man and woman of showing themselves by a pretense. As we mentioned, most of the time Iranian’s believes and cultures influence on their architecture. So we see manifestation of subjectivism in Iran traditional architecture elegantly that it has impressed significantly on space organization and also on planning different functions on sites. Subjectivism as a feature that presents in buildings such as houses, mosques, schools and public bathrooms, generates from philosophy - social principles of this country. For example in these houses we have indoor and outdoor yards. Indoor yards separate private life from the public one. This organization has been possible by arraying rooms around the yard and also separating men living space from women living space. With respect to these principles we can see private, semiprivate, public and semipublic realms. We can infer that in Iranian architectural culture essence and man indoor has the actual value and the outer shell is protecting this reality. In this article our research method is Qualitative. And By studying Islamic texts and documents related to the study conducted by the Iranian market and urban spaces, we are going to express individual and social points of subjectivism. And it’s manifestation in Iranian bazaars. So in the first step we study Islamic texts and investigate documents related to this topic and specify the research principles and processes. Then we try to analysis the factors that lead Iran traditional bazaars to subjectivism and study how these factors effect on bazaar’s functions. The Hypothesis proposed is that, the influence of subjectivism is not merely on our architecture, but also it influences on people behavior patterns in urban spaces. Bazaar is one of these urban spaces that means place to buy and sell goods. In fact bazaar is a place to exchange and it has been organized by a human activity. So bazar has a both economic and cultural and social aspect that has formed cultural interactions between citizens from the past. These interactions and behaviors are different in every culture. Finally we will approach to factors, effecting the Iranian bazaar’s introversion in both the humanity and social aspects. Factors such as privacy and the need for solitude and privacy for those in the bazaar so that unlike the function of western street as a place for staying together and looking at people and being looked at by people, our urban streets in Iran often have been places for seeing people and not having desire to be looked at by others. This is a kind of privacy that is a personal right for everyone. Prohibition of causeless attendance in public areas in Islamic texts view is one of the reason that our sidewalks have become a place to move currently and cause to minimize the time spent in these spaces. People do not spend in this space for a long time and that’s why they feel that they don’t have any ownership in this place and they are not belonged to urban spaces. On the other, they feel comfortable at their homes and do their necessary activity related to outdoor and hope to come back at home, where they have it as a private realm. As we said, our sidewalks have become a place to move currently and not a place to stop, to eat or speak for a long time. The low width of the bazaars and lack of space to sit in them confirm this. As in the days of holding, that there were crowds in sidewalks, people moved difficultly. Years ago especially at night’s people rarely were passing in urban streets, it shows those nights and days passes effects urban designs. In Islam spending time with family members at nights is more desirable than spending nights out with others. That’s why Iranian bazaars have been  more active in days in compare with nights and also were  a place for exchanging activities more than leisure and exhibitive. Stability and strength of the family has an important place in the Islamic value. and also the value which Islam serves for family and its people and introduce it as a place for relaxation and comfort, make our home a holy place that should have a private realm for its members.. This caused many religious orders in Islam texts. So we see that the kindness and leisure activities would be with family members more than people who we know out in the society. These activities done by family members, Strengthens the foundation of the family comes. Overall, Beyond the effect of introversion and it’s manifestation in architecture and structure, it effects on people presence in urban spaces such as bazaars. We infer that introversion or in a more accurate concept, human indoor or essence has deep sense in compare with its architectural meaning. Islam special respect and emphasis on internal states, is one of the reason to paying attention to humility and preventing from Self-glorification, Behaviors that influence on our urban streets. That we study about them in this article.}, Keywords = {Introversion, Bazaar, Community, Behavior Pattern.}, volume = {3}, Number = {3}, pages = {34-45}, publisher = {Iran University of Science & Technology}, title_fa = {تجلی مفهوم درونگرایی در بازار های ایرانی}, abstract_fa ={در فرهنگ و سنت مردم ایران ­زمین، از دیرباز میل به مستوری و پوشیده بودن وجود داشته و یکی از باورهای آنها، مسئله‌ی محرمیت و حرمت زندگی شخصی بوده­ است. از طرفی، ما همواره شاهد انعکاس دیدگاه­ها و فرهنگ­های دیرینه‌ی مردم این سرزمین در معماری خویش بوده­ایم. از این­رو مسئله‌ی درونگرایی نیز به زیبایی در معماری سنتی ایران کالبد یافته و آثار و نتایج عمیقی در سازماندهی فضایی و نحوه‌ی قرارگیری عملکردهای گوناگون داشته است؛ چنانکه ویژگی درونگرا بودن در آثار و ابنیه­ای مانند خانه، مسجد، مدرسه، کاروانسرا، حمام و... ریشه­ای عمیق در مبانی و اصول اجتماعی- فلسفی این سرزمین دارد. فرضیه­ای که در این پژوهش مطرح می­باشد؛ اینست که تأثیر این اصل (درونگرایی) صرفاً در زمینه معماری نیست؛ بلکه می­تواند بر الگوهای رفتاری افراد حاضر در فضاهای شهری نیز تأثیرگذار باشد و موجب ایجاد حالات درونگرایانه در تفکرات ذهنی و الگوهای رفتاری آنها گردد؛ چنانچه علی­رغم عملکردی که فضاهای شهری در غرب مبنی بر محلی برای تجمع و دیدن و دیده شدن دارند؛ این فضاها در ایران همواره محلی برای دیدن و دیده نشدن بوده­اند. در نهایت نیز به بررسی عوامل تأثیرگذار بر درونگرایی بازارهای ایرانی در دو بعد انسانی و اجتماعی پرداخته می­شود؛ عواملی از قبیل محرمیت و حس نیاز به خلوت و حفظ حریم خصوصی برای افراد حاضر در بازار، منع حضور بی‌هدف در فضاهای عمومی از طرف متون اسلامی و در نتیجه به حداقل رسیدن مدت زمان حضور در این فضاها، عدم ایجاد حس مالکیت حضور در فضاهای عمومی در نتیجه حضور حداقلی در این­گونه فضاها، کم بودن عرض بازارها و عدم وجود فضای کافی برای نشستن در آنها، و همچنین ارزشی که اسلام برای خانواده و اهل آن قائل شده و خانه را به عنوان محلی برای آرامش و آسایش انسان معرفی کرده است. روش تحقیق در این پژوهش روش کیفی و همچنین روش استنباطی مبتنی بر تحلیل محتوا می­باشد؛ لذا ابتدا در گام اول به مطالعه‌ی متون اسلامی و بررسی اسناد و مدارک مرتبط با ادبیات موضوع پرداخته و به تدوین چارچوب نظری و فرآیند پژوهش و تحلیل شاخص­هایی که می­توانند دلیل بر درونگرایی بازارهای سنتی ایران باشند؛ مبادرت شده­ و تأثیر این اصول بر کارکرد بازارها مورد بررسی قرار داده شده است.}, keywords_fa = {درونگرایی, بازار, اجتماع, الگوهای رفتاری.}, url = {http://jria.iust.ac.ir/article-1-271-en.html}, eprint = {http://jria.iust.ac.ir/article-1-271-en.pdf}, journal = {Journal of Researches in Islamic Architecture}, issn = {2382-980X}, eissn = {2382-980X}, year = {2015} } @article{ author = {Naghizadeh, Mohamm}, title = {The “Quranic Teaching” and the “Ideal Islamic City”}, abstract ={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: What is the research method for recognizing the main attributes of the Islamic city from the Holy Quran? What is the definition of Islamic City? 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 )”}, Keywords = {Islamic ideal city, Islamic city, Sacred texts, Culture, City.}, volume = {3}, Number = {3}, pages = {46-64}, publisher = {Iran University of Science & Technology}, title_fa = {آموزه‌های قرآنی و شهر آرمانی اسلام}, abstract_fa ={علی­رغم آن که به تناسب و در مواضع و جایگاه‌های گوناگون، افراد بسیاری (از جوامع علمی، آموزشی، مدیریتی، حرفه­ای و اجرایی) از «شهر اسلامی» و «شهر آرمانی اسلام» سخن می­گویند؛ امّا تعریف دقیق متّکی بر متون و نصوص اسلامی به ویژه درباره‌ی «شهر آرمانی اسلام» در دسترس نیست. به نظر می­رسد که مناسب­ترین تعریف را می­توان و باید از متون اصیل اسلامی و به ویژه از قرآن کریم استنتاج کرد. به همین جهت، با تبیین ویژگی‌هایی که برای شناخت و تعریف هر پدیده لازم است (که در «مبانی»، «ارکان»، «الگو»، «صفات» و «اصول» خلاصه می­شوند)؛ مقاله‌ی حاضر بر آن خواهد بود تا این ویژگی‌ها را برای «شهر آرمانی اسلام» از قرآن کریم استنتاج نماید. به بیان دیگر، مقاله این نظریه را مطرح می­کند که شناخت شهر آرمانی اسلام و ویژگی‌های اصلی و اصیل آن با مراجعه به قرآن کریم امکان­پذیر است. طبیعی است که در مراجعه به قرآن کریم (با عنایت به جامعیت و جاودانگی و جهانی بودن مفاهیم و مطالب وحیانی این کتاب الهی) تعریف و ویژگی‌هایی که استنتاج خواهند شد موضوعاتی اصیل و جامع و عام خواهند بود؛ که عینیّت و ظهور و بروز یافتن آنها منوط به رعایت فرهنگ بومی، شرایط سرزمینی، وضعیت اقتصادی، فن­آوری در دسترس و سایر شرایط زمانی و مکانی خواهد بود؛ که البتّه همه‌ی این شرایط باید در فضای تفکّر دینی (جهانبینی توحیدی) مورد توجّه قرار گیرند. در تبیین سؤالات اصلی تحقیق که مقاله در پی پاسخگویی آنها برای اثبات نظریه‌ی خویش است نیز عبارتند از: 1.  روش بهره­گیری از متون مقدّس (و به ویژه قرآن کریم) برای شناخت ویژگی‌های اصیل شهر آرمانی اسلام کدام است؟ 2.  برای شهر آرمانی اسلام چه تعریفی را می­توان ارائه کرد؟ و اصلی­ترین ویژگی‌های آن مطابق آموزه­های قرآنی کدامند؟ درباره‌ی روش تحقیق مورد استفاده‌ی مقاله نیز قابل ذکر است که با توجّه به زمینه­های بحث و موضوعات متنوّعی که در آن مطرح می­شوند؛ از روش‌های تحقیق اکتشافی، تفسیری، قیاسی و تحلیلی استفاده خواهد شد.}, keywords_fa = {شهر آرمانی اسلام, شهر اسلامی, متون مقدّس, قرآن کریم, جهانبینی توحیدی, فرهنگ, شهرسازی, شهر.}, url = {http://jria.iust.ac.ir/article-1-272-en.html}, eprint = {http://jria.iust.ac.ir/article-1-272-en.pdf}, journal = {Journal of Researches in Islamic Architecture}, issn = {2382-980X}, eissn = {2382-980X}, year = {2015} } @article{ author = {BalilanAsl, Lida and Doustar, Fahimeh}, title = {The Effect of the Cemeteries in the Development of Urban Structure of Tabriz City since Ilkhanid Era to Safavid Era}, abstract ={Tabriz has an old history that thanks to its proper geographical and climatical condition. This geographical situation has been made Tabriz to a permanent habitat center. This city in the early centuries of Islam has extended on the central mosque, bazaar, square and government palace. In the year 663 A.H, Abagha Khan has moved the capital from Maragheh to Tabriz. In the Ilkhanid era except for a short time at the time of the monarchy Oljaito (Mohammad Khodabandeh) since the 703-716 A.H that Tabriz and Soltaniyeh were the capital simultaneously, at other times, Tabriz has been capital and the seat of government. At the time of Ghazan Khan has have the most architectural and urban changes. After Ilkhanids in the early of 8th century, Jalayerian was also ruled this city and governed some parts of Iran. In the late 8th century that Teimorian was ruled out Samarkand and Bokhara, Tabriz was continually important city and important political-cultural center And after that in the 9th and 10th A.H centuries and also in the Qoyunlus era till mid government of Shah Tahmasb (Safavid era) in the year of 962 A.H. Tabriz was the genuine capital city of Iran. Therefore with transferring the capital city from Maraghe by Abagha Khan to Tabriz in the Ilkhanid era, it becomes more than ever attractive for mystics, poets, saints and ministers from different parts of Iran and also neighbor countries. Also during these eras many travelers has visited Tabriz and have presented many useful information in the form of itineraries. These important people during their lives time caused to creation of some novel architectural spaces like: Khangah and Zavieh in the city that after the death of them we are witnessing the formation of the tombs and Hazireh as new urban spaces after Islam. We know that in different cultures, different approaches has taken to the deads And Iran after Islam, is the place that in which deals to burial and the death, tomb and in the following the cemetery has a special importance. In addition, cemeteries depending on the people who are buried there, take different spatial qualities and since the “undoubtedly the tomb is the most important monument after mosque in the Islamic era which has been seen in the most cities of Iran.” These novel spaces in many cases had an essential role in development or city construction. This process goes-on until the middle of Safavid government and reputation of Tabriz city as the capital has continued. According to thesis of this article the tombs of mystics, poets, saints and ministers could have significant effect in the development of urban structure of Tabriz city. Proving the thesis of this research, in addition to the existence of multiple tombs of these people that have been buried in different parts of this city, there are many reliable books like Rozat al-jinan by Hafez Hossein Kabalayi in the year 975 A.H, Rozat al-Athar by Molla-Hashri in the year 1101 A.H, Olad al-Athar by Seyyed-Mohammad Sadegh Tabatabayi Tabrizi in the year 1300 A.H and Manzar al-Oliya by Mohammad Tabrizi in the year 1315 A.H. We can present a rigorous classification from mystics, poets, saints and ministers according to a study of mentioned books to fit the 5 periods between 7th to 10th centuries. Also to ensure more, other small studies about the research subject is investigated named literature. Now the question of this article arises that: whether the Tombs of mystics, poets, saints and ministers have the effect in the development of urban structure of Tabriz city in the capital times of this city that’s Ilkhanid Era to Safavid Era? Therefore, the aim of this research is to investigate the effect of cemeteries in the development of urban structure of Tabriz city since seventh century to tenth century of hegira that coincides with Ilkhanid government to Safavid in Tabriz. For doing so, introducing books including Rozat al-jinan, Rozat al-Athar, Olad al-Athar and Manzar al-Oliya seems necessary. For fulfilling the research main goal, the data were collected by descriptive method using the liberary and field approach (implement) also the collected data were analyzed in analytical and comparative way. In order to respond to the research question, a method involving four steps was used: 1.classification of the people and cemeteries, 2.using manner of introducing the cemeteries in order to identify the Tabriz architectural and urban elements in the past, 3-referring to the travel books subjects in different periods and 4-adaptation of the former steps findings and responding to the research question. The findings of this research revealed that cemeteries were effective factors in construction of Ghazanid fort in Ilkhanid period. Also, cemeteries of the famous people had a significant impact on development of some routes such as the connective route of the two complexes of Rabe Rashidi and Shanb Ghazan in the eastern and western parts of the city and location of some architectural outstanding elements like Dameshqiye building, Shah Hossein Valy shrine and Kamal Khojandi’s convent and consequently urban spaces such as Seyyed Hamzeh complex which is known as Magbarat al-Shoara. In addition, existence of Hazireh and aggregation of tombs have been led to the formation of famous cemeteries like Sorkhab, Gajil, Charandab and Qolle in the city of Tabriz.}, Keywords = {Tabriz city cemeteries, Tabriz urban structure, Ilkhanid, Safavid.}, volume = {3}, Number = {3}, pages = {65-88}, publisher = {Iran University of Science & Technology}, title_fa = {بررسی تأثیر مزارات درتوسعه‌ی ساختار شهریِ شهر تبریز از دوره‌ی ایلخانی تا صفوی}, abstract_fa ={شهر تبریز پیشینه‌ای کهن دارد که مدیون موقعیت جغرافیایی و اقلیمی مناسب آن است. این وضعیت جغرافیایی تبریز را از دیرباز به یک مرکز زیستگاهی همیشگی مبدل کرده است. این شهر در قرون اولیه‌ی اسلامی بر محوریت مسجد جامع، بازار، میدان و قصر حکومتی گسترش یافت. در دوره‌ی ایلخانی، با انتقال مرکز حکومت از مراغه به تبریز توسط آباقاخان بیش از پیش، مورد توجه عرفاء، شعراء، اولیاء و وزرای زیادی از مناطق مختلف ایران و ممالک همجوار گردید. این افراد در زمان حیات خود در  شهر، در برخی از مواقع باعث پدیدآمدن فضاهای معماری جدیدی همچون زوایا و خانقاه شدند که پس از فوت نیز، اغلب شاهد شکل‌گیری مزارات و حظیره‌ها به عنوان فضاهای جدید شهری پس از اسلام هستیم. این روند همچنان تا اواسط حکومت صفوی و اعتبار شهر تبریز به عنوان پایتخت ادامه داشته است. سؤال اصلی مقاله حول این موضوع است که آیا مزارات عرفاء، شعراء، اولیاء و وزراء تأثیری در توسعه‌ی ساختار شهریِ شهر تبریز در دوره‌ی پایتختی این شهر یعنی ایلخانی و صفوی داشته است؟ از این رو، هدف از این پژوهش بررسی تأثیر مزارات در توسعه‌ی ساختار شهریِ شهر تبربز از قرون 7 الی 10 ه.ق. یعنی دوران حکومت ایلخانی تا صفوی در تبریز می‌باشد. برای اثبات این موضوع نیز معرفی کتاب‌هایی چون روضات الجنان، روضه اطهار، اولادالاطهار و منظر الاولیاء لازم بنظر می‌رسد. برای دستیابی به هدف اصلی پژوهش، گردآوری اطلاعات به روش توصیفی با بهره‌گیری از ابزار کتابخانه‌ای و میدانی انجام گرفته است. همچنین تجزیه و تحلیل اطلاعات گردآوری شده به شیوه تحلیلی-تطبیقی صورت پذیرفته است. یافته‌های پژوهش حاکیست در دوره‌ی ایلخانی مزارات یکی از عوامل مؤثر در احداث باروی غازانی بوده‌اند. همچنین شکل‌گیری حظیره‌ها و آرامگاه‌های افراد مشهور تأثیر چشمگیری در گسترش برخی از راه‌ها از جمله راه ارتباطی دو مجموعه‌ی ربع‌رشیدی و شنب‌غازان در شرقی‌ترین و غربی‌ترین نقطه‌ی شهر و مکانیابی برخی از عناصر شاخص معماری از جمله عمارت دمشقیه، مقبره شاه حسین ولی و خانقاه کمال خجندی و به تبع آن فضاهای شهری همچون مجموعه سیدحمزه که بنام مقبره الشعرا نیز شهرت یافته است؛ داشته‌اند. علاوه بر آن وجود این حظیره‌ها و تجمع قبور منجر به شکل‌گیری گورستان‌های معروفی همچون سرخاب، گجیل، چرنداب و قله در  شهر تبریز گشته‌اند.}, keywords_fa = {مزارات شهر تبریز, ساختار شهری تبریز, تبریز ایلخانی, تبریز صفوی.}, url = {http://jria.iust.ac.ir/article-1-273-en.html}, eprint = {http://jria.iust.ac.ir/article-1-273-en.pdf}, journal = {Journal of Researches in Islamic Architecture}, issn = {2382-980X}, eissn = {2382-980X}, year = {2015} } @article{ author = {Tavakolian, Zahra and BahmaniKazerooni, Sar}, title = {Examining the Layout of the Yard in the Historical Mosques of Shiraz}, abstract ={Mosque, as one of the most prominent buildings of Islamic architecture has been influenced by constant subsystems and temporal as well as spatial variables and has passed its trend of formation and evolution or decline. As the architecture of Shiraz’s mosques finds their way at the very preliminary sanctuary pattern, different from many Iranian mosques, the paper tries to investigate the order and organization of it in the interaction with different and influential subsystems by focusing on the main body of this architecture, i.e. the sanctuary. Accordingly, the major question is how the sanctuary in historical mosques of Shiraz is organized and ordered. For this purpose, through studying the number, location, and proportion of the sanctuaries.  In every mosque, their order and organization can be analyzed. The results of this research contribute to recognizing the architecture of Shiraz’s historical mosques and the strategies of architects’ designs in the face of various issues. It can also be proposed to make some of these fixed principles applicable and perpetuate it in the architecture of contemporary mosques especially Shiraz’s mosques. The research method used in this study has been of descriptive-analytical as well as field study type. Data collection method has been of library and field observation type and use of sketches and maps. To this end, twenty-four historical mosques of Shiraz have been investigated. Considering Shiraz’s mosques, through studying three main parameters which have remained constant over time, the system of sanctuary organization has been examined. The most important parameter in the architecture of mosques is the direction of Qibla. It is followed by the site plan, based on which and through investigation of the policy of the designer in face of the two mentioned variables, the way it affects the variable of geometrical system and the proportions used in the sanctuary  locating in the architecture of mosques has been investigated. Therefore, first the literature review is presented. Then, having analyzed and investigated the mosques, eventually two types of sanctuaries organization within the architecture of mosques are recognized, for which Vakil and Nasir Almolk mosques are introduced as the examples of these two types. However, in the investigation of the organization of sanctuary in Shiraz’s mosques, it is found that the organization is heavily influenced by two subsystems including cultural (the Qibla direction and no use of dome) and environmental (the ground shape and the neighborhoods) subsystems. At the end, with the centrality of the architect in the design policy, two distinctive organizations have been developed. A key point evident in the studied issues imply precedence of following a certain system of proportions in the design and location of the sanctuaries of mosques, where the yard enjoys suitable proportions. Indeed, the sanctuary organization is highly related to the proportions of the yard, where in both types, there exists a dependence of the sanctuary organization on the proportions of yard suggesting the specific influence of the skeletal subsystem, i.e. the significance of proportions in the design. Design, in the first step is initiated by determining the direction of Qibla and plotting the largest rectangle along with the Qibla direction. The other side of the yard is determined in proportion with the allocation of space to the sanctuary. In the next step, given the elongation of the plotted rectangle and its proportion with the Qibla direction, two states are developed. If the mosque elongation is along with the Qibla direction, the sanctuary is organized in the southern side, and in 65% of cases, with approximate proportions of one to two (the sanctuary depth to the yard ratio).  However, of the yard elongation is vertical in relation with the Qiblah direction, then according the fact that the entire width of the plotted rectangle would be allocated to the yard, the mosque would lack southern sanctuary and the sanctuaries would be located at the east or west or both. However, in similar cases (such as the Imam Mosque in Isfahan or Naein Mosque or even mosques such as Damascus Mosque) the priority is to locate the sanctuary at the south side, but this is different in the organization of sanctuaries in Shiraz’s mosques in the light of priorities including the yard proportions or existence of a number of limitations (access, the ground dimensions, etc.).  }, Keywords = {Islamic Architecture, Historical Mosques in Shiraz, Yard, Discipline.}, volume = {3}, Number = {3}, pages = {89-103}, publisher = {Iran University of Science & Technology}, title_fa = {بررسی چگونگی انتظام شبستان در مساجد تاریخی شیراز}, abstract_fa ={مسجد به عنوان یکی از شاخص‌ترین بناهای معماری اسلامی در طول سال‌های متمادی متأثر از زیرسامانه‌های ثابت و متغیر زمانی و مکانی روند شکل­گیری و تکامل یا زوال خود را سپری کرده است. با توجه به اینکه معماری مساجد شیراز متفاوت از بسیاری نقاط ایران در همان الگوی اولیه شبستانی مسیر خود را پیش می­گیرد؛ این مقاله تلاش دارد با تمرکز بر اصلی­ترین اندام این معماری یعنی شبستان،­ چگونگی انتظام و ساماندهی آن را در تعامل با زیرسامانه­های متفاوت و تأثیرگذار بررسی نماید. ­بنابراین، پرسش محوری این است که نحوه‌ی ساماندهی و انتظام شبستان در مساجد تاریخی شیراز چگونه است.­ بدین منظور با بررسی تعداد،­ جانمایی و تناسبات شبستان در هر مسجد نحوه‌ی انتظام آن تحلیل می‌گردد. نتایج حاصل از این مقاله به شناخت معماری مساجد تاریخی شیراز و راهبردهای طراحی معماران این خطه در مواجهه با مسائل متفاوت کمک می‌کند و می­تواند انگیزه­ای برای کاربردی کردن برخی از این اصول ثابت و تداوم آن در معماری مساجد معاصر به ویژه مساجد شیراز باشد. روش تحقیق استفاده شده در این مقاله توصیفی- تحلیلی و از نوع مطالعات میدانی می­باشد؛ روش جمع­آوری اطلاعات کتابخانه­ای و میدانی از طریق مشاهده و استفاده از کروکی و نقشه است.­ بدین منظور به بررسی بیست و چهار مورد از مساجد تاریخی شیراز پرداخته می­شود.­ ابتدا ادبیات موضوع مطرح و با تحلیل و بررسی مساجد در نهایت دو گونه انتظام شبستان در معماری مساجد بازشناسی و دو مسجد وکیل و نصیرالملک به عنوان مصادیق این دو­ گونه معرفی می­شوند. شیوه‌ی انتظام که بیش از هر چیز متأثر از دو زیرسامانه‌ی فرهنگی (جهت قبله) و زیرسامانه‌ی محیطی (شکل زمین و همسایگی‌ها) است؛ در نهایت با محوریت معمار در سیاست طراحی منجر به دو گونه انتظام مجزا شده است که نشان­دهنده‌ی وابستگی انتظام شبستان به تناسبات حیاط است. یافته‌های تحقیق نشان می­دهد که به طور خاص مساجد گونه‌ی دوم متفاوت با بسیاری مساجد مشابه در شهرهای دیگر شکل خاصی را در انتظام فضای شبستان دنبال می­کنند و آن عدم استفاده از شبستان جنوبی است و علت این مسأله می­تواند به عنوان موضوعی برای پژوهش­های آتی معرفی گردد و مقاله اگرچه فرضیاتی را مطرح می‌کند؛ اما درصدد پاسخ گویی به این مطلب نیست.}, keywords_fa = {معماری اسلامی, مساجد تاریخی شیراز, شبستان, انتظام.}, url = {http://jria.iust.ac.ir/article-1-274-en.html}, eprint = {http://jria.iust.ac.ir/article-1-274-en.pdf}, journal = {Journal of Researches in Islamic Architecture}, issn = {2382-980X}, eissn = {2382-980X}, year = {2015} } @article{ author = {Shekofteh, Atefeh}, title = {The Content of Quranic Inscriptions Used in Ilkhanid Altars}, abstract ={In Islamic architecture, especially in mosque, the main consideration is to the prayer spirit. For this reason, Quran inscriptions cover the most parts of the decorations of architecture. Altars are always one of the elements with full of motifs decoration because of dignity and its position. The decorations are including Quranic verses and themes. Mosque decorations inscriptions are a main source to investigation the views and religious thoughts. Identifying the Quranic Inscriptions of stucco Ilkhanid alters and understanding their contents are the aims of this paper. Totally, decorative inscriptions of Altars are divided to four groups date, signature (name of the architect and artist. Etc.), supplements and endowments, religious phrases (names of God, the Quran verses, Hadith, name of the prophet and Imams). The present study focuses on the themes of Quranic verses and the contents of them that used in Ilkhanid stucco altars. Altar Stucco decorations consist mainly of arabesque motifs, geometric and inscriptions. One of the visual characteristics of Ilkhanid stucco altars is “decorative inscriptions” that widely have been performed in different styles and forms at the altars, so far the inscriptions become the basic elements of altar decorations in the Ilkhanid Altars, the Oljayto altar and the Jame-bastam altar are perfect examples that their design have been formed on inscription style. Perhaps the importance of calligraphy in the seventh and eighth centuries AH, or a plurality of skillful calligraphers- such as Yaghout Mosta`sami- caused further manifestation of calligraphy and extension of Quranic inscriptions in decoration of buildings. Earlier Kufic script has been used in decorating architecture at fourth century, Moreover Kufi script, other inscription styles such as “Sols”, “Reqa`e” and “Solse-mos`als`al” as well as ‘B`anaiee’ and ‘M`agheli’ in content of religious phrases become popular in stucco decoration at Ilkhanid era.  In this study, some investigations were done with using descriptive-analytical method, to achieve content of Quranic verses and their relations to the place application. The results of twenty-one altars indicate that one to four suras of Quran used in an altar, for example the Jame-Save mosque and the Jame-Bastam Mosque contain four different suras, meanwhile, just the Oljayto altar have no “Quranic” inscriptions! Ilkhanid altars consist of twenty-one different verse from suras that the first verses of “Mo`menoun”, 1 to 4 verses of “D`ahr”, 1 to 4 verses of “Fat`h”, 255 vers of “Baghare”, 18 to 19 verses of “Tobeh”, and sura “Fateha” completely, were the most used. Content of the altar inscriptions are grouped in few categories “Tohidi verses”, “prays”, “characteristic of the believers”, “describe the characteristics of mosque authors”, “Muslim victory over enemies”. Sometimes the inscriptions are used beside each other and referring to essence of Allah, worshiping, and Allah praying. The contents of some verses are the oneness of God and the worship of God, as well as the other verses reveal “characterization of believers” that specify the qualities of ways and the path of believers. Praying is also one of the first characteristics of the Muslims in Tohidi verses and also is specified rules of the pray conduct, in order to guide believers on a direction and builds up a unity of Muslims with the aim of achieving victory and pride. In addition to the above, some features are stated to those build the mosques because the mosque is the sacred in Islam and everyone does not deserve to enter in this way. Generally, verses of the “Tohidi”, “prays”, and “authors of mosques” had the most usage. Hence, the content of altar Quranic inscriptions is related to the application place and their dignity in the mosque, to lead up the prayer spirit and richness up the people.}, Keywords = {Islamic Architecture, Quranic Inscription, Altar, Ilkhanid Stucco.}, volume = {3}, Number = {3}, pages = {104-120}, publisher = {Iran University of Science & Technology}, title_fa = {مضمون کتیبه‌های قرآنی در محراب‌های گچی عصر ایلخانیان}, abstract_fa ={در معماری اسلامی و خصوصاً مساجد توجه اصلی به روح نمازگزار و عالم وحدانیت است؛ بدین سبب کتیبه‌های قرآنی بیشترین سطوح تزئینی را به خود اختصاص داده است. در این بین، محراب به لحاظ جایگاه آن در معماری مساجد همواره یکی از عناصر پرتزئین معماری بوده است که شامل کتیبه‌هایی از آیات و مضامین قرآنی است. کتیبه‌های تزئینی مساجد منبع مهمی برای بررسی دیدگاه‌ها و تفکرات مذهبی ملهم از آیات قرآنی هستند. این مقاله با هدف شناخت کتیبه‌های قرآنی اجراشده در محراب‌های گچی عصر ایلخانی و درک مضامین آنها نگاشته شده است، از این رو، در جهت دستیابی به چیستی مضامین آیات و ارتباط آنها با محل کاربردشان در ابنیه، تحقیقاتی با روش تفسیری- تحلیلی صورت گرفته است. حاصل تحقیقات حاکی از آن است که آیاتی برگرفته از یک تا چهار سوره از قرآن در یک محراب بکار رفته است. کتیبه‌هایی با مضمون «آیات توحیدی»، «برپایی نماز»، «شرح خصوصیات مؤمنان»، «توصیف ویژگی بانیان مساجد» و «پیروزی مسلمانان بر دشمنان» بیشترین حجم از کتیبه‌نگاری در تزئینات گچی محراب‌های عصر ایلخانی را به خود اختصاص داده‌اند. گاهی کتیبه‌ها با مضامین ذکرشده در کنار یکدیگر در یک محراب اجرا شده‌اند که اشاره به ذات پروردگار، پرستش او، برپایی نماز دارند. بطور کلی آیات مربوط به «خداشناسی»، «برپا داشتن نماز» و «بانیان مساجد» بیشترین کاربرد را داشته‌اند؛ بنابراین کتیبه‌های قرآنی محراب‌ها مرتبط با کاربرد و جایگاه آنها در مساجد در جهت هدایت افراد و غنا بخشیدن به روح نمازگزار بکار گرفته شده‌اند.}, keywords_fa = {معماری اسلامی, کتیبه‌های قرآنی, محراب, گچبری ایلخانی.}, url = {http://jria.iust.ac.ir/article-1-275-en.html}, eprint = {http://jria.iust.ac.ir/article-1-275-en.pdf}, journal = {Journal of Researches in Islamic Architecture}, issn = {2382-980X}, eissn = {2382-980X}, year = {2015} } @article{ author = {Zarei, Mohammad Ebrahim and HeidariBabakamal, Yadollah and MontazerZohori, Maji}, title = {A Research on Two Octagonal Domed Tombs of Keshit and Nask in Golbaf, Kerman}, abstract ={After mosques, tombs are the most important buildings of the Islamic period. Octagonal domed Tombs in the Islamic middle ages are more abundant than the early centuries of Islam. The evolution of quadrilateral domed tombs to octagonal domed tombs occur with the advent of the Seljuk and architecture developments in this period. Kerman province that was regarded as one of the most important centers of the Seljuk rulers, converted to the place of numerous tombs of sufis and elders in this period. It could be noted several examples of octagonal domed tombs in the Seljuk period that has been prevalent design of the domed tomb in this period. The existence of these buildings is interpreted with reference to local elders and religious figures. In fall 2011, during the archaeological survey to identify archaeological sites of Shahdad, Andohjrd and Golbaf in Kerman, two octagonal domed buildings were identified and recorded. These buildings are located in the village of Nask and Keshit in Golbaf, and have been built in connection with the village cemetery. Because, these buildings have not been identified so far, an independent research on their condition seems to be necessary. Golbaf city is located in 110 km south-east of Kerman province .This city leading from north to Kerman, from south to Bam city, from east to the Lut Desert and from west to the Rayen city. Keshit region has been prestigious residential areas of Lut Desert margins and the Golbaf city, that history of living in these areas is due to the abundance of water. Castle - Village of Keshit and its village with dating of late Islamic centuries, located in north and east octagonal domed tomb of Keshit. Keshit Permanent River clinging to the Castle - Village and passed from the east of historical context of Keshit village. Nask village is located about 1.5 km in west of Keshit village. Octagonal domed tomb of Nask is located among the wasteland with scattered shrubs of Kahur and about 300 meter in east of village. In addition, a castle of the historical period (Parthian and Sasanian) is located about 200 meters in north octagonal domed tomb. Accordingly, the main objective of this study was to determine the nature and function of these buldings, with respect to their historical and cultural context, and provide relative dating in comparison with similar samples. Methods used to achieve these objectives were based on description the current status and the peripheral elements of these buildings with detailed reporting, drawn map and taken photography from all directions and within them. Alongside above mention, have been used of written sources with descriptive and analytical method. The most important questions that made the basis of this study are: 1. What is above historical monuments dating? 2. What are probabley function and their identities, according to historical and cultural context of the region? Since these buildings were without any inscription, dating of them is difficult. Nevertheless can be raised hypothesizes: ​​1. Based on similar plans in medieval Islam, probably octagonal buildings of Keshit and Nask were made during the Seljuk and Il-Khanid period. 2. The buildings have been constructed in relation to religious figures and village elders. The core of the village cemetery construction was based on these buildings. The results show, based on the similarity of plan and decoration of these buildings with other domed shrines, it seems that the date that they have been built, is the same as Islamic middle ages buildings (the period). The octagonal domed tombs has been popular form during the Seljuk and IL – Khanid periods. The domed tombs of Keshit and Nask among local residents are known to the “Hasht – Dar”. By comparison the architectural plans, decorations and kinds of buildings materials used, with octagonal domed tombs of Seljuk, many similarities can be found between them. Although similarities exist between the domed tombs of Keshit with octagonal domes in IL – Khanid periods, But according to the history of area studies, similarities and proportions between this building with other octagonal domed tombs in Kerman region during the Seljuk period, seems more likely attributing it to these period. Relative chronology of octagonal building of Nask to the Seljuk period, expressing with more certainty. Because decorate style and it plans close to the Seljuk buildings. According to the above mentioned, the octagonal building of Nask is older than octagonal building of Keshit. Another remarkable point about these buildings is that graves buried simultaneously with construction of these buildings or after them, could be indicates their position as convent or similar a place to that. As regards many burials can be seen in the vicinity of both tombs, bring up the above possibility could be true, because nowadays numerous burial can be seen besides the monasteries.}, Keywords = {Octagonal Domed Tomb, Seljuk Period, Il – Khanid Period, Archaeological Survey}, volume = {3}, Number = {3}, pages = {121-132}, publisher = {Iran University of Science & Technology}, title_fa = {تأملی در باب هویت دو آرامگاه‌ هشت‌ضلعی گنبددار کِشیت و نَسْک؛ بخش گلباف کرمان}, abstract_fa ={یکی از مهم­ترین بناهای دوره­ی اسلامیِ ایران، پس از مساجد، آرامگاه­ها می­باشند. موجودیت این بناها در ارتباط با شخصیت­های مذهبی و یا بزرگان محلی و منطقه­ای تفسیر می­شود. طی بررسی باستان­شناسی که به­منظور شناسایی محوطه­های باستانی شهداد، اندوهجرد و گلباف از توابع کرمان در پائیز 1390 خورشیدی انجام گرفت؛ دو بنای هشت­ضلعی گنبددار شناسایی و ثبت گردیدند. بناهای فوق در روستاهای کشیت و نسک بخش گلباف واقع، و در ارتباط با قبرستان­های روستا احداث شده­اند. با توجه به اینکه تاکنون این دو بنا شناسایی و معرفی نشده­اند؛ پژوهشی منسجم در خصوص وضعیت آن­ها ضروری به نظر می­رسد. بر این اساس، مهم­ترین هدف پژوهش حاضر تعیین ماهیت و کارکرد بناهای فوق با توجه به بافت تاریخی و فرهنگی آن­ها و ارائه­ی تاریخ‎گذاری نسبی در مقایسه با نمونه‌های مشابه است. روش به­کار رفته برای دست­یابی به اهداف مذکور نیز بر مبنای بررسی سیستماتیک (فشرده) باستان­شناسی و روش توصیفی-تحلیلی در کنار استفاده از منابع مکتوب است. مهم­ترین پرسش­هایی که اساس پژوهش حاضر را تشکیل می­دهند عبارتند از: 1. قدمت بناهای فوق به چه تاریخی بر می­گردد؟ 2. کارکرد احتمالی و علت وجودی آنها با توجه به بافت تاریخی و فرهنگی منطقه چیست؟ نتایج پژوهش نشان می­دهد با توجه به مقایسه نقشه و تزئینات این آرامگاه­ها با نقشه­های مقابر قرون میانی احتمالاً بناهای هشت­ضلعی نسک و کشیت به دوره­ی سلجوقی و یا ایلخانی تعلق دارند. همچنین با مقایسه­ی دو بنای مورد مطالعه با یکدیگر نیز می­توان گفت که انتساب آرامگاه نسک به دوره­ی سلجوقی با احتمال بیشتری عنوان می­شود؛ چرا که سبک تزئین و نقشه­ی آن به بناهای دوره­ی سلجوقی نزدیکتر است و احتمالاً با توجه به عامل یاد شده، آرامگاه نسک نسبت به آرامگاه کشیت از قدمت بیشتری برخوردار است. در ارتباط با کارکردِ بناهای نسک و کشیت نیز می­توان گفت از آنجایی که هر دو بنا در درون قبرستان­های روستا واقع شده­اند؛ مرتبط با شخصیت­های مذهبی و یا بزرگان روستا بنا شده­اند و بن­مایه­ی اصلی شکل­گیری قبرستان روستا مرتبط با این دو اثر است.}, keywords_fa = {آرامگاه هشت‌ضلعی گنبددار, دوره‌ سلجوقی, دوره‌ ایلخانی, بررسی باستان‌شناسی.}, url = {http://jria.iust.ac.ir/article-1-276-en.html}, eprint = {http://jria.iust.ac.ir/article-1-276-en.pdf}, journal = {Journal of Researches in Islamic Architecture}, issn = {2382-980X}, eissn = {2382-980X}, year = {2015} } @article{ author = {AliPourmand, Hassan and TabatabaeiMalazi, Fatemeh}, title = {The Latent Pattern of Spatial Arrangement in Iranian-Islamic Houses, (Case study of Rasoulian House, Yazd)}, abstract ={Background: House in Islam, is considered as a center for teaching probity and creating a society without corruption and sin. Quran defines the best settlement for a human being the one, which is consistent with his needs and provides context for his growth and excellence. However, the mentioned factors are forgotten in contemporary housing and the Islamic theme is almost removed from the Iranian houses. So today we are witnessing houses far from the traditional Iranian pattern, which was combined with the rich Iranian-Islamic culture. In order to eliminate the gap between traditional and contemporary pattern, it is necessary to retrieve the values and principles considered in traditional architecture. Researchers in this area, introduce features such as "unity, security, identity, coexistence with nature, moderation and social justice, beauty, hierarchy, preference spirituality, perfectionism, modesty, humility, purity, centrality, equality, privacy and comfort for Islamic house. Purpose: Recent research in a different approach was after the principles, mentioned in Quran about the desired space arrangement in Islamic house, and by examining a sample of Iranian-Islamic house spatial arrangement, tryed to discover the latent geometry of Iranian-Islamic house spatial structure. The purpose of the current study at the first step was to achieve the indicators affecting the desired spatial arrangement in Islamic perspective by grounded theory, and then evaluating the priorities of these indicators in Iranian- Islamic house spatial structure. Methods: the methodology of the research was divided in to two main sections; the grounded theory and the case study method.  In the first section, in order to investigate the pattern of desired spatial arrangement, the related verses extracted from Quran. Then, for apprehending the intention of each verse, the key points extracted from three different Quran interpretations; Al-Mizan interpretation, Noor interpretation, and Nemuneh interpretation. These key points then changed to codes (open coding). At the next stage, the codes with similar concepts gathered in groups called concepts. Psychological effects, social effects, residence interpretations, building orientation, visual contact of spaces, permeability control and different aspects of safety such as personal, bio-climatic and psychological, were some of the concepts extracted at this step. Then in axial coding, the concepts similar in content, created categories. Hence, the categories including the importance of Islamic residence, the importance of desired residence, importance of security, zoning, control and permeability, and the aims of the Islamic house, were some of the created categories. Finally the theory devise by selective coding. Selective coding was used after having found the core variable, which was the “characteristics of the Islamic residence” that was thought to be the core and explained the main concern. When the core variable was chosen, the data were selectively coded with the core guiding the coding not bothering about concepts with little importance to the core and its sub cores. Hence, the categories related to each other, and made four main sub cores; causal factors that include factors defining the cause of the investigation; underlying factors that defines the background of the investigation; preventive effects including factors that prevent achieving the main core; and strategies, which defines the solutions for achieving the goal. So, with the use of the grounded theory, the model of desired spatial arrangement extracted from Quran. Thus, the three key features of the desired arrangement and their application strategies defined: A) bioclimatic comfort and safety. B) Zoning. C) Monitoring and Control. The second part of the research was devoted to the case study and assessed the extent to which the strategies were applied to Rasoulian house. At this stage, according to the extracted model, application of strategies for preparing bio-climatic comfort (appropriate orientation and spatial settlement of the building), appropriate zoning (visual hierarchy and connectivity of spaces and zones) and monitoring and control (space prmeability and permeability control of spaces and zone) evaluated in the case study in three scales: microscale, macro scale, and middle scale. The macro scale evaluated the extent to which the climatic factors were applied to the building. Zoning and monitoring factors evaluated with space syntax method and its two related software programs; “a-Graph” software, used for justification graph and permeability indicators analysis including mean depth (MD), relative integration and Control, and “Depth map” software, used for visibility graph and visual indicators analysis including visual connectivity and visual control. The mentioned indicators were analyzed both in micro and middle scales. Finally the evaluated indicators were scored according to their responsibility to the Islamic house aims mentioned in extracted model. Results: According to the results, the example of Islamic-Iranian accommodation was in full compliance with environmental factors. The hierarchy of access and visibility control of access to the space results in more security from theft, psychological security, personal and family privacy, and provides a hierarchically well segregated complex. Besides, the great integration of private and semi-private arenas shows the importance of familiarity in Iranian- Islamic house structure. However, the high integration of public arena (the entrance) with the complex, which means easy access from entrance to the other spaces of complex, was inappropriate for security from theft, as well as individual and family privacy. Also visibility of the private spaces from the half-private arena, damages the personal privacy. Moreover, the same permeability of semi-public and semi-private sectors from entrance, which means the separation according to permeability was not performed well and may undermine the privacy of the family.  Evaluation of the permeability of entrance space resulted in the priority of privacy to safety in placement of spaces. Also the linear settlement of some interior spaces with opening on both interior and exterior facades, between interior and exterior yard, shows the importance of bioclimatic comfort in space arrangement. So the features according to their priority in spatial organization of Rasoulian house were as below: According to the results, the most important issue was the adaptation to climatic factors and creating climate comfort by taking advantage of natural conditions and connection with nature. So, establishing bioclimatic comfort and security was prior to two other defined characteristics. That is while security of invade or theft was less important than the other aspects of security in the spatial structure of this Iranian- Islamic house example.}, Keywords = {Rasoulian House, Islamic- Iranian House, Grounded Theory.}, volume = {3}, Number = {4}, pages = {3-17}, publisher = {Iran University of Science & Technology}, title_fa = {الگوی پنهان حاکم بر نظام استقرار فضایی در مسکن ایرانی- اسلامی (بررسی موردی خانه رسولیان یزد)}, abstract_fa ={مسکن در اسلام، مرکز آموزش پاکدامنی و زمینه‌ساز جامعه ای عاری از فساد و گناه است. در قرآن مناسب‌ترین سکونتگاه برای انسان مکانی است که با نیازهای وجودی انسان سازگاری داشته باشد و زمینه را برای دستیابی به رشد و تعالی فرد فراهم آورد. این در حالی است که عوامل یاد شده در مسکن معاصر به فراموشی سپرده ‌شده و رنگ اسلامی بودن از مسکن ایرانی زدوده شده است. از این‌رو، ساخت‌وسازهایی به چشم می‏خورد که از الگوی سنتی مسکن ایرانی -که آمیخته با فرهنگ غنی ایرانی- اسلامی بوده- فاصله گرفته اند. از بین بردن شکاف ایجاد شده بین دو الگوی سنتی و معاصر نیازمند بازیابی ارزش‌ها و اصول مورد توجه معماری سنتی می‌باشد. هدف از این پژوهش، در گام اول دستیابی به شاخص‌های مؤثر بر نظام استقرار فضایی مطلوب از دیدگاه اسلام و  سپس اولویت‌‌سنجی این شاخص‌ها در ساختار فضایی مسکن ایرانی- اسلامی می‌باشد. به این منظور ابتدا با بهره‌گیری از نظریه ی داده بنیاد متنی، مدل استقرار فضایی مطلوب برای مسکن اسلامی از دیدگاه قرآن بررسی‌ شده و سه ویژگی اصلی نظام استقرار فضایی مطلوب به همراه راهکارهای اعمال آن‌ها در الگوی استقرار فضایی استخراج گردید. این سه ویژگی عبارتند از: الف) آسایش و امنیت زیست‌اقلیمی، ب) قلمرو گرایی و تفکیک عرصه‌ها و ج) نظارت و کنترل. در بخش دوم که به پژوهش موردی اختصاص یافته؛ میزان اعمال راهکارها در خانه رسولیان یزد مورد بررسی واقع گردیده است. در این مرحله طبق مدل استخراجی، دو راهکار جهت‌گیری مناسب ساختمان و استقرار مناسب ساختمان برای بررسی آسایش زیست‌اقلیمی، دو عامل سلسله‌‌مراتب و ارتباط بصری به‌منظور بررسی قلمروگرایی و عوامل کنترل‌پذیری فضاها و امکان کنترل نفوذ به فضاها به‌منظور بررسی ویژگی نظارت و کنترل در مجموعه ارزیابی شده‏اند. ارزیابی شاخص‌های مربوط به عرصه‌بندی فضایی و نظارت با شیوه‌ی نحو فضایی انجام شده و دو نرم‌افزار A-Graph به‌منظور بررسی گراف توجیهی و شاخص‌های مرتبط با نفوذپذیری، و Depthmap به‌منظور بررسی گراف نمایانی و شاخص‌های بصری، مورد استفاده قرار گرفتند. در نهایت نیز شاخص‌های مورد بررسی بر اساس میزان پاسخگویی به اهداف مذکور در مدل استخراجی، امتیازدهی شدند. بر این اساس مشاهده شد برقراری آسایش و امنیت زیست‌اقلیمی نسبت به دو ویژگی دیگر، نقش پررنگ‎تری در نظام استقرار فضایی خانه‌ی رسولیان ایفا کرده است.}, keywords_fa = {مسکن ایرانی اسلامی, نظریه داده بنیاد, خانه‌ی رسولیان.}, url = {http://jria.iust.ac.ir/article-1-350-en.html}, eprint = {http://jria.iust.ac.ir/article-1-350-en.pdf}, journal = {Journal of Researches in Islamic Architecture}, issn = {2382-980X}, eissn = {2382-980X}, year = {2016} } @article{ author = {Momeni, Kourosh and Naseri, Ne}, title = {Surveying the Tools and Methods of Creating Privacy in the Zinat-ol Mulk Traditional House in Shiraz (Based on the Quran Verses and Islamic Hadiths)}, abstract ={Introduction Privacy is known as one of the most basic features of Islamic architecture. Home is the most private places for the person so it is essential to provide confidentiality and privacy in it. Islam, Quran Verses and Hadiths of Prophet Mohammad and imams have focused on creating privacy in the houses. In this way, the privacy has been the basic principle on traditional architectures of Iran especially in housing. Literature Review Creating privacy is necessary point for people and providing this principle in the home is more important than the other places. Privacy In traditional architecture of Iran has created in both audio and visual kind. This principle has been used in traditional architecture of Iran before Islam but in Islamic architecture has been emphasized it more than before. Quran verses and Hadiths of imams and Prophet Mohammad are the most important references of Islam. So this article has reviewed these references to find the ways of creating privacy in the house. Methodology This article is tried to define and understand these objects: the meaning of privacy, reviewing the factors that create privacy in Zinatol Mulk historical house as a distinguished building in Shiraz city, recognizing the confidentiality principle in organizing spaces of this house and introduce the special strategies that used in making privacy. So the privacy principle, Quran verse and Islamic hadiths are reviewed at the first part of the article. This part is used by library resources, articles and internet sites. After that, checking the case study is done with using interview and direct observation from the Zinatol Mulk building. So at first part of article a brief introduction of Zinatol Mulk house has been said then the elements that create privacy in Zinatol Mulk house are reviewed in both audio and visual type. Discussion By studying the Quran verses and hadiths can be said that Islam insists on creating privacy especially at home into both audio and visual kind. So providing the privacy is necessary in Islamic architecture. Although this principle was used in Iranian buildings about 6000 years ago in the courtyard houses but the most use is in Islamic architecture. Therefore the successful case study in traditional architecture of Iran has been reviewed to understand the privacy principle. Zinatol Mulk house in Shiraz city was selected for evaluation. Zinatol Mulk house was chosen because of two reasons, first because Shiraz residential architecture is unique and it has productive and rich houses in its traditional architecture and second because this house is one of the most distinguished historical houses in Shiraz. The results also show the special features of confidentiality in this house. The factors that make visual and audio privacy in this house are divided into 4 main methods. These methods are location, proportions, introversion and the hierarchy. Each of these methods have special role in creating privacy in this house. Results Audio and visual privacy will be appeared as the introversion, hierarchy, location and proportions principles in the framework of the building. Each of this principles use special ways to provide the confidentiality. The privacy has important role in in Zinatol Mulk house design. So the architecture has emphasized on making privacy in this house. Therefore the hierarchy is much stronger and has more steps than the other houses. Conclusion By Checking the Quran Verses and Islamic hadiths that related to privacy and Compliance them with the architectural of Zinatol Mulk house (a distinguished case study in Shiraz city), it obtain that creating confidentiality in the main spaces of this building are as below: Entry spaces in this House: The privacy in the entry space has been created by these factors: existence of high walls around the buildings, losing the height of the corridor than the vestibule, the lack of windows in the exterior elevation, retreat the entrance to the alley, increasing the thickness of the around walls and entrance space. Yard of house: Privacy in the yard has been provided by these elements: using high walls around the building and in second floor to block the neighbor’s view on the yard, separation of two inside and outside yards and communicate them through an underground connection between Narangestan Qavam and Zinatol Mulk buildings, creating a separate yard for the toilet. The rooms of house: The factors that make privacy in the rooms are: locating the entrance perpendicular to the main axis of the yard, using larger and more windows in the gusts room (Shah Neshin) and smaller windows in living room (3 doors room and 5 doors room), recessing the windows of 3 doors room and 5 doors room, locating the 3 doors rooms apart from the public spaces of Home, providing the entrance spaces and patio in front of the rooms, communication between the rooms by the doors, increasing the thickness of walls in more private rooms, lack of openness in the closet room, creating the space hierarchy in the entrance of all the rooms.}, Keywords = {Privacy, Hierarchy, Quran Verses, Hadiths, Zinat-ol-Mulk House.}, volume = {3}, Number = {4}, pages = {18-33}, publisher = {Iran University of Science & Technology}, title_fa = {بررسی ابزارها و روش‌های ایجاد محرمیت در خانه‎ی زینت‌الملک شیراز منطبق بر آیات و روایات اسلامی}, abstract_fa ={محرمیت را می‌توان یکی از اصولی‌ترین ویژگی‌های معماری اسلامی دانست. خانه که خصوصی‌ترین مکان برای فرد به شمار می‌آید؛ از اصلی‌ترین مکان‌هایی است که رعایت محرمیت و حریم خصوصی در آن، ضروری است. دین اسلام به خصوص آیات قرآن، سخنان و احادیث پیامبران و امامان معصوم (ع) بر این اصل و رعایت آن در مسکن، تأکید ویژه‌ای داشته است. معماری اسلامی که پیرو اصول اسلامی است؛ این آیات و روایات را در تجلی معماری، مورد استفاده قرارداده است. بدین ترتیب معماران سنتی ایران محرمیت را به عنوان اصلی اساسی در ساخت بناها به ویژه مسکن، رعایت نموده‌اند. بنابراین این سؤال مطرح می‌گردد که آیات و روایات اسلامی چگونه بر ایجاد اصل محرمیت در خانه تأکید دارند و نمود اصل محرمیت و تطبیق آن با آیات و احادیث اسلامی در فضاهای خانه‌ به چه صورت است؟ در جهت پاسخ به سؤال مزبور، تحقیق حاضر بر روی خانه‌ی زینت‌الملک شیراز به عنوان یک نمونه موردی شاخص در شهر شیراز، متمرکز گردید. این مقاله بر آن است تا ضمن شناخت اصل محرمیت و احادیث اسلامی مربوط به این اصل، به بررسی عوامل محرمیت‌ساز در خانه‎ی تاریخی زینت‌الملک به عنوان یکی از بناهای شاخص شهر شیراز بپردازد و ضمن تطبیق آیات و روایات اسلامی با عوامل محرمیت‌ساز در کالبد این بنا، به بررسی تأثیر این اصل در سازمان‌دهی فضایی این خانه بپردازد و ترفندهای خاص به کارگرفته شده در حفظ محرمیت این خانه را بازشناسد. در جهت تحقق این هدف در این پژوهش، از روش توصیفی- تحلیلی استفاده گردیده است. بخش مبانی نظری با بهره‌گیری از منابع کتابخانه‌ای و سایت‌های اینترنتی معتبر به بررسی و تفکیک آیات و احادیث اسلامی مربوط به اصل محرمیت پرداخته است و بخش بررسی نمونه‌مودی با استفاده از مطالعات میدانی به صورت مصاحبه و مشاهده‎ی مستقیم از بنای زینت‌الملک انجام گرفته است. با بررسی آیات و احادیث اسلامی و تطبیق آن با مصداق‌های محرمیت‌ساز در معماری خانه‌ی زینت‌الملک می‌توان گفت که اصل محرمیت در کالبد بنا به صورت دیداری و شنیداری نمود می‌یابد و از طریق چهار ابزار درون‌گرایی، تناسبات، سلسله‌مراتب و مکان‌یابی ایجاد شده است که این اصول منطبق بر آیات قرآن و احادیث پیامبر و معصومین (ع) می‌باشند. معماران در گذشته با استفاده از این ابزارهای معمارانه به روش‎های مختلف، محرمیت بنا را تأمین می‌کرده‌اند.}, keywords_fa = {محرمیت, سلسله‌مراتب, قرآن مجید, احادیث معصومین (ع), خانه‌ی زینت‌الملک.}, url = {http://jria.iust.ac.ir/article-1-351-en.html}, eprint = {http://jria.iust.ac.ir/article-1-351-en.pdf}, journal = {Journal of Researches in Islamic Architecture}, issn = {2382-980X}, eissn = {2382-980X}, year = {2016} } @article{ author = {Salmani, Amir and Rahimi, Mohammad Hossein and Khakzand, Mehdi}, title = {Analysis of the Importance, Priority and Originality of Open Space in the Mosque}, abstract ={Mosque is one of the most important Muslims' buildings and one of the best expressions of Islamic community (Ummah). In spite of considerable architectural history of the mosque in Islam and Iran, it seems that there are significant questions about the ideal mosque in Islam. For example "open space" (or courtyard), regarding its undeniable importance according to Islamic tradition (Sirrah & Sunnah) and architectural history of the mosque, has being weakened. The open space in mosque which not only improves the quality of architecture but also worshiping within has a special significance. Neglecting this importance has led to gradually reducing or even eliminating the open space in the mosques. In this regard, a combined style was choose to examine the originality of open space, using historical interpretation and content analysis methods about the main references of Islam (the Quran, Hadith and life of Prophet (PBUH)). Therefore, the original mosques of centers of Islamic territory from the beginning of Islam to the sixteenth century and also mosques without open space were reviewed. Then Masjid an-Nabawi considering the approach of the Prophet (PBUH) about its architecture and Masjid al-haram were added to the analysis. Despite of common categorizing of mosques based on closed spaces, the masjid An-Nabawi which had been built by supervising of the last Prophet (PBUH) hadn’t any closed space. Considering the hard climatic requirements, available roof construction technics and user requests (based on historical texts), prophet's decision to not making a hard roof is a major reason of priority of open space in mosque. Masjid al-haram as an ancient religious Islamic site and one of the most symbolic aspects of Islam has always been in open space and even hadn’t had roof itself during thousands years.  There are also many prayers and Islamic rites which should be - or is better to - done under sky, especially not personal ones like Hajj, Fitr Salah, Qorban Salah. This could be remarked as a presentation of public aspect of worship in Islam in contrary of the isolation in some other religions (e.g. Christianity, Judaism and Buddhism). It is more impressive by attention to mosque's major function: daily congregational prayer (Salaat Al-Jamaah). Also there is some Islamic advises about not making roofed mosque. The important point about these sentences is removing any obligation about building mosques with or without roof which could cause many difficulties. But it doesn’t mean there is a neutral viewpoint. Advises is showing the priority of open space to closed spaces. Regarding the pattern of masjid An-Nabawi, open space is always noticeable part of architectural history of mosque, especially in major mosques of main centers of Islamic territory during more than fourteen hundreds years. It could be more significant by attention to their various climatic, cultural, architectural, historical, technical differences in a vast geography and long time period. It could be led us to re-categorize mosques not only based on closed space but also caring open space changes. There are also many evidences showing mosque yards as a place for saying prayer and worship. The most opposite point of the importance of open space in mosques are some mosques without open space. These mosques which are totally closed space might be referenced as contravention to open space based mosques. In analyzing these samples two points must be considered: first is the flexibility of Islamic sentences especially in form design and Islamic accommodation with local properties. Second is capacity of these mosques to be referenced via masjid An-Nabawi. However by studding about these samples we could categorizing them in three: first are very little mosques which usually are consist of one or two rooms and direct access from outdoor in which preparing open space isn’t possible. These are neighborhood chapels that could be developing into mosques in future. Second are large mosques that are transformed from churches or other religion's temples e.g. Hagia Sophia & Al-Aghsa. These types usually conserve their structural and architectural specifications but there are examples which open space had been attached to them e.g. Yazd-Khast and Jame-Neireez. Third are special ones which had been built for specific purposes or particular condition such as Sheikh-Lotf-Allah mosque. These ones couldn’t be referenced as major movement in mosque design. By analyzing these evidences, it is obvious that open space shouldn’t be neglected or reduced to a division junction and light-supplying space. It is a heritage and beyond; one of the major parts of mosque. Imagining the closed space as main space of worships in mosque can cause many problems such as costly construction, time-consuming build programs, circulation and space access difficulties, ventilation and light-gaining challenges and isolation effects on users. As result, the collected evidences show not only open space in the mosque is a section or basic part of mosque, but also open space has originality in the mosque design and the worship within is a forgotten aspect of this fundamental part.}, Keywords = {Mosque, Architecture, Court, Open Space, Islam.}, volume = {3}, Number = {4}, pages = {34-48}, publisher = {Iran University of Science & Technology}, title_fa = {بررسی اهمیت، اولویت و اصالت فضای باز در مسجد}, abstract_fa ={مسجد در زمره‎ی مهمترین و حساس‎‎ترین بناهای جمعیت مسلمانان و از اولین جایگاه‎های نمود جماعت و یا به تعبیر دقیقتر، امت است. اما با این وجود و علی‎رغم تجربه قابل توجه معماری مسجد در اسلام و ایران، به نظر می‎رسد در مقایسه با مسجد آرمانی -مسجدی که غایت مطلوب اسلام است- فاصله‎ی قابل توجهی وجود دارد. به نحوی که «فضای باز»، که با توجه به سیره و سنت اسلام و تاریخ ساخت مسجد از اهمیت غیرقابل‎انکاری برخوردار است؛ مورد غفلت واقع شده است. بخشی که نه تنها باعث ارتقای کیفی معماری مسجد می‏شود؛ بلکه عبادت در آن اهمیت خاصی دارد. این غفلت باعث شده است که به مرور زمان فضای باز در مساجد کمرنگ و حتی حذف گردد. در این زمینه بررسی شواهد میدانی، ضرورت مسئله را روشن ساخت و منابع کتابخانه‎ای توجه به آن را تکمیل نمود. در همین راستا به شیوه‎ی ترکیبی، اهمیت و اصالت فضای باز مورد بررسی قرار گرفت و از روش تفسیری-تاریخی برای بیان حضور فضای باز در مسجد و عبادت در آن، استفاده شد و روش تحلیل محتوا در باب محتوای بیان شده در متون مراجع اسلامی شامل قرآن کریم، احادیث و سیره‎ی پیامبر (ص) و بررسی و ارزیابی آن ها به کار برده شد. به همین منظور معماری مساجد اصیلِ برخی مراکز قلمرو اسلام در دوره‎هایی از آغاز تاریخ اسلام تا قرن دهم هجری و همچنین، مساجدِ با فضای بسته مورد ارزیابی قرار گرفت. سپس مسجد النبی و شیوه‎ی برخورد پیامبر اسلام (ص) در باب معماری آن مورد مداقه قرار گرفته و معماری مسجدالحرام نیز تحلیل شد. لازم به ذکر است در این مقاله، توجه به منابع مورد وثوق اسلام در حوزه‎ی معماری مسجد مورد تأکید می‎باشد؛ هر چند از بررسی دیگر منابع نیز غفلت نشد. با جمع‎بندی ادله جمع‎آوری شده می‎توان گفت علاوه بر اینکه فضای باز در مسجد به عنوان بخش یا عضوی اساسی از کالبد آن معرفی می‎گردد؛ بلکه فراتر از آن، فضای باز در مسجد دارای اصالت، اهمیت و اولویت است به نوعی که نشانگر برتری نسبی فضای باز نسبت به فضای بسته در مسجد است و در باب کارکرد آن نیز می‎توان گفت عبادت، جنبه‎ی فراموش شده و کاربرد بنیادین حیاط در مسجد است.}, keywords_fa = {مسجد, معماری, حیاط, فضای باز, اسلام.}, url = {http://jria.iust.ac.ir/article-1-352-en.html}, eprint = {http://jria.iust.ac.ir/article-1-352-en.pdf}, journal = {Journal of Researches in Islamic Architecture}, issn = {2382-980X}, eissn = {2382-980X}, year = {2016} } @article{ author = {Khatonabadi, Afsaneh}, title = {Comparing of Stylistic of Iranian Mosques Architecture and Persian Poetry}, abstract ={"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.}, Keywords = {Mosque, Style, Iranian Architecture, Persian Poetry, Culture.}, volume = {3}, Number = {4}, pages = {49-64}, publisher = {Iran University of Science & Technology}, title_fa = {مقایسه سبک شناختی معماری مساجد ایرانی و شعر فارسی}, abstract_fa ={شرایط اجتماعی، سیاسی، اقتصادی و فرهنگی در هر جامعه در پیدایش و رواج انواع هنرها نقشی اساسی دارد. تغییر در این شرایط، تغییر در سبک­های هنری را سبب می‌شود. این پژوهش، در پی پاسخ‌گویی به این پرسش­هاست که آیا شرایط ویژه‏ی اجتماعی و فرهنگی در هر برهه­ی تاریخی تأثیری مشابه بر سبک­های شعر فارسی و معماری مساجد ایرانی بر جای گذارده است یا خیر؛ و اگر آری، این همانندی­ها بر چه دلالت دارد. علاوه بر این، آیا می­توان عناصری یافت که در همه سبک­ها و همه دوره­ها تکرار شود؛ و اگر آری، وجود این عناصر مشترک را چگونه می­توان تفسیر نمود. پژوهش توصیفی- تحلیلیِ حاضر، برای یافتن پاسخ پرسش­های فوق، با مقایسه­ی ویژگی­های سبک­شناختیِ شعر فارسی و معماری مساجد، به این نتیجه می‌رسد که در هر دوره­ی تاریخی، سبک‌های شعر و معماری، شباهات عمیقی با یکدیگر داشته­­اند؛ به طوری که می­توان سبک خراسانی در معماری را متناظر با سبک خراسانی در شعر به حساب آورد. سبک رازی را متناظر با سبک دوره‌ی سلجوقی، شیوه‌ی آذری را با سبک عراقی و سبک معماری اصفهانی را با سبک شعر اصفهانی (هندی) قرین دانست. این شباهت­ها وجود ندارد مگر به علت وجود روحی مشترک در ارکان گوناگون فرهنگی جامعه. این روح مشترک، دو ساحت دارد: 1- ساحت زمان­مند (روح زمانه= روح دوران): این ساحت در هر دوره بنا بر مقتضیات همان دوره (شرایط ویژه‌ی اجتماعی، اقتصادی، سیاسی و فرهنگی) سبب بروز و ظهور همانندی بین سبک­های هنری می­شود؛ اما در ضمن از آن جا که زمان­مند است، حاوی وجوه افتراق با دوره­های قبل و بعد نیز هست. 2 - ساحت فرازمانی (روح ملت): این بعد مشتمل بر پاره­ای عناصر تکرار شونده است که در ادوار مختلف و در سبک­های هنری گوناگون، حضوری ثابت دارند؛ بدون این که تحت تأثیر عوامل بیرونی قرار ­گیرند؛ یا منتسب به سبکی خاص باشند. این عناصر تکرارشونده، در مجموع، شاکله­ی واحدی را می­سازند که همان «روح ملت» ایران است.}, keywords_fa = {مسجد, سبک, معماری ایرانی, شعر فارسی, فرهنگ.}, url = {http://jria.iust.ac.ir/article-1-353-en.html}, eprint = {http://jria.iust.ac.ir/article-1-353-en.pdf}, journal = {Journal of Researches in Islamic Architecture}, issn = {2382-980X}, eissn = {2382-980X}, year = {2016} } @article{ author = {Sharifzadegan, Muhammad Hussein and MalekpourAsl, Behz}, title = {Islamic Era Urban Management in Urban Economic Spaces and Development and Application of it in Contemporary Iranian Cities}, abstract ={In this paper, the management of Islamic cities in the urban economic spaces and also the contemporary cities are viewed from three different looks: First, the history of urban management through corporate institutions; second,  the modern systems in European and American cities such as BID (Business Improvement District); and third, structural changes and urban management in the business space of the cities during Pahlavi I and II eras.  Through the first look at the history of the rule of the cities and urban management during the Islamic rule, we encounter structures and institutions whose main characteristic was self-autonomy against the government; sometimes they were also a coordinator between people and the government. Corporate councils and organizations governed the economic system of the cities which had its own special hierarchy such as corporate masters including workers, and students and a trustful elderly acknowledged by the city sheriff deputy and head of the corporate and neighborhoods who was introduced by the city sheriff. These institutions were functioning properly at the time; hence, corporate councils played a significant role in management of the cities and neighborhoods and specially the bazaars, independent of business organizations. These councils which were located near bazaars and mosques facilitated rising of Khums and Zakat or urban tax-collection system. The first major, and obvious, question in a discussion of BID reforms is what “governance” and “good governance” mean. Despite its popularity the concept of “governance “is highly ambiguous and excessively broad, and has remained so today notwithstanding numerous attempts to clarify it. Indeed the elasticity of the concept is suggested as the key to its attraction, as some thinkers traces the intellectual context of the emergence of “governance” in academic and policy discourse: the notion of “governance” had an a priori attractiveness as it could refer to complexities entailing a good deal more than administration or management, namely the element of political restructuring and the handling of this, while at the same time including the administrative-management dimension. It opened the window for a focus on how “politics” or the political process was conducted and embedded within larger structures. The concept introduces the political dimension into an otherwise technocratic discourse of public issues but in such a way that allows more flexibility than an explicitly political approach. In practice, it enables the user to maintain a camouflage of political neutrality when necessary as governance discussions span the vast space between the political technical continuums and may hence be adjusted more towards one end or the other as circumstances require. The expansiveness of the concept goes further as governance literally can mean many different things to different people. We must summarizes the diverse meanings in the dimensions of substantive content and character. Along the first are those who define governance as basically the rules of conducting public business on one end, and those who see governance as the activities of steering public affairs on the other. The second dimension contrasts those who emphasize governance as process, and those who see governance as results or outcomes of public decision-making. Each of the various meanings – rules, steering, process or outcome – consists of highly variable contents. To improve the business, corporate, spatial, and local auto governed and participation of all stake holders of the corporate in urban spaces, BID is proved to be effective in European and American countries. Proportionate to such changes, the urban management changed from the traditional methods of the corporate councils to corporate unities and corporate and the relevant state offices and corporate unities played a significant role in management of the corporate sections of the cities. Since the 1990s, planning engagement with urban governance has sought to theorize space, scale and state strategy through multi scaled analysis of political and economic activity as a series of situated and context specific processes. A focus on multiple spatiality’s of state activities has led to ‘strategic-relational’ consideration of state power as social relations via a focus on the interplay between institutional forms and political forces. This approach shies away from focusing on national institutional structures and/or individual actors or organizations, instead considering ‘local political leadership’ in order to theorize broader structural changes. In reviewing geographical work on Islamic urban regime theory, regulation, growth coalitions and so on, which has considered how urban politics and policy are formed through public-sector and private sector coalitions of power which shape the ruling shows that research has concentrated on ‘functional equivalences’, not comparing institutions/actors but instead comparing similar modes, patterns and processes of governance. Based on the past experiences of the entities managing economic sections of the cities and incomplete Modernism experience of urban development in the last 90 years, the paper attempts to localize and develop a new approach such as BID based of Iran conditions and experiences in order to assist the management efficiency of Iranian cities}, Keywords = {Islamic Era Urban Management, BID, Urban Economic Spaces.}, volume = {3}, Number = {4}, pages = {65-83}, publisher = {Iran University of Science & Technology}, title_fa = {مدیریت شهری دوران اسلامی در فضاهای اقتصادی شهر و توسعه و بکارگیری آن در شهرهای ایران امروز}, abstract_fa ={از اواخر دهه­یِ 1980میلادی اداره­یِ امور شهرها توسط بخش خصوصی با تأکید ویژه بر نواحی بهبود کسب‌و‌کار مورد توجه مدیران شهری قرار گرفته است. بررسی علمی و تجربی در زمینه­یِ ارتباط بین تمرکززدایی مدیریتی و رشد اقتصادی در سطح محلی در راستای کاهش تصدی­گری دولت­های مرکزی در بین برنامه­ریزان شهری نیز به پایه­ای برای پژوهش­هایِ بحثی تبدیل شده است. این رابطه توسط بسیاری از اقتصاددانان توسعه و بخش عمومی در سطح بین‌المللی نیز بررسی شده است؛ به نحوی که نظریه‌های تمرکززدایی، ایجاد و گسترش مشارکت مدیریت محلی در روند تصمیم­گیری­های محلی به منظور پی­ریزی توسعه­ای درون­زا و پایدار در مناطق محلی را مورد تأکید قرار داده­اند. از سویی دیگر روندهایِ ملیِ تمرکززدایی و خصوصی‌سازی، شهرهایِ ایرانِ امروز را با چالش‌هایی مواجه کرده است. چالش اساسی در این زمینه، سازوکار انتقال منافع عمومی از نهادهای ملی و مرکزی به نهادهای محلی و از نهادهای محلی به نهادهای خصوصی است. فرایند این انتقال و نحوه­یِ توسعه و انطباق اصول نوین مدیریت شهری در ایران با تأکید بر انجمن­های صنفی شهرهای دوران اسلامی هدف اصلی این مقاله است. به منظور دستیابی به این هدف سه نگاه به مدیریت شهرهای اسلامی در فضاهای اقتصادی شهر و سپس شهرهای امروز مورد بررسی قرار گرفته است. نگاه اول به پیشینه­یِ تاریخیِ مدیریت شهری از طریق نهادهای صنفی توجه دارد. نگاه دوم، سامانه­های مدرن در شهرهای اروپایی و آمریکایی نظیر نواحی بهبود کسب و کار را مورد بررسی قرار می­دهد و در نهایت تغییرات ساختاری و مدیریت شهری در فضای تجاری شهرها در دوران پهلوی اول و دوم به عنوان بخشی از واقعیت شهرهای ایران امروز بررسی شده‌اند. یافته‌های این پژوهش نشان می­دهد در شهرهای ایران از دیرباز تاکنون ساختارها و نهادهای اجتماعی برای صنوف و تجار وجود داشته‌است و تا قبل از انقلاب مشروطیت این نهادها و تشکل­ها در وجه فضایی خود در فضای شهری بازارها و فضای محلات شهری بروز و ظهور پیدا می­نمودند و در دوران پهلوی اول و دوم تغییرات اساسی در این فضاها ایجاد شد. در نهایت تلاش می­شود نحوه­یِ تأثیر و تأثر الگوهای نوین مدیریت شهری بر مدیریت شهری در دوران اسلامی در قالب مدل‌سازی مفومی ارائه شود.}, keywords_fa = {مدیریت شهری دوران اسلامی, نواحی بهبود کسب‌و‌کار, فضای اقتصادی شهر.}, url = {http://jria.iust.ac.ir/article-1-354-en.html}, eprint = {http://jria.iust.ac.ir/article-1-354-en.pdf}, journal = {Journal of Researches in Islamic Architecture}, issn = {2382-980X}, eissn = {2382-980X}, year = {2016} } @article{ author = {Abouei, Reza and Owlia, Mohammad Reza and Yadegari, Zohreh and Efazat, Shahab}, title = {Analytical Comparing between Western Conservation Viewpoints with Islamic Ideology in Expressing Metaphysical Aspects of Architectural Heritage}, abstract ={In creating and continuation of the life of architectural heritage, there have always been numerous aspects influencing; recognizing such aspects is a crucial point in conserving the works of every land. Today, hastened integration of historical countries with modern conserving current has led to a shift in definition and understanding metaphysical aspects of the works within such countries. Since a major part of methods, styles, instructions, definitions and even vocabulary of conserving heritage come along with scientific and technical aspects, they are considered neutral; they are allowed to enter the conserving system of Eastern and traditional countries, and gradually, the heart of the metaphysical concepts and contents of conserving in such countries has replaced the conserving tradition. Indeed, understanding and referring to metaphysics in Western view illustrates such issue and attempt in its revival and recovery beyond conserving the heritage physically, that is worthy. However, as it is stated in the basics of contemporary heritage conserving, it is required to refer to thought and theoric basics of each country to safeguard native values. Considering this point is essential from two perspectives: first, the effect that this shift leaves in understanding metaphysical aspects in today’s Iranian conserving, and second, the necessity of transmitting metaphysical aspects hidden in the works to coming generations. Consequently, the present study is seeking an answer to the question whether the metaphysical aspects can be used in western conservation viewpoint to express metaphysical aspects of Iranian architectural works. Thus, taking a look over metaphysic in Western view, we compare it with Islamic-Iranian view. To investigate the metaphysical issues in Western theories of conserving, this survey has referred to international texts, charters and the ideas of thought leaders in the field of architectural conserving, and according to how each era considers metaphysical points, it divides such texts into three sections and then, studies them. Then, from among the texts of each section, the key terms introducing metaphysical aspects, explanations, definitions and the method of defining such aspects are extracted. It worths to point that only those Western intellectual currents which directly affect conserving are named. Consequently, instead of selecting a particular approach in western thought and generalizing it to or comparing it with conserving current, this study tries to extract the Western philosophical and intellectual approaches from the very heart of available currents of conserving. In architectural conservation in Iran there is a perspective called Iranian-Islamic whose meaning is the influence of Islamic belief and thought upon tradition of conserving architectural works during Islamic era of Iran. This paper is going to find a “field-raised” approach to investigate the available examples and methods of conservation which form a part of conservation tradition in Iran. As a result, through moving from example to the concept, the attempt is to extract the religious concepts affecting the deeds. The examples of considering spiritual and metaphysical issues are derived from oral interviews, field and library works. Rooting such concepts takes place through arrangement of extracted parameters and codes. Referring to verses of Holy Quran related to the subject matter and also utilizing Tafsir al-Mizan, the personal interpretation of religious issues is prevented as much as possible. Finally, through analytical-comparative method, the similarities and the differences between two perspectives in explaining metaphysical aspects are discussed. The analytical comparison indicates that the mentioned metaphysical aspects in Western view does not include all aspects available in Iranian Architecture based on Islamic Iranian view. The essence of these perspectives differs in a couple of views which originates in the difference between their ideology and basics. Since the metaphysical concepts deal with beyond-materialistic issues, often they have no precision in expressing physical and quantitative aspects. Following this obscurity, the popular usage of the concepts proposed in different historical periods of Western conservation, and those have in common with concepts available in Islamic view solely in vocable, for the first step lead to semantic confusion of such concepts and then their incorrect combination with metaphysical concepts available in architectural works and today’s conservation in Iran. Also, since the metaphysical aspects of conservation and the architecture, in Islamic viewpoint, are integrated with monotheistic belief and resurrection of human, it does not propose metaphysics from humanistic view point, and considers a vaster range in expression of such aspects. Therefore, it is required to assert that by deletion of Islamic perspective from Persian conservation, the spiritual meanings, concepts and the contents of such heritage is gradually “forgiven” and “feigned”. On the other hand, since such aspects are tied with individual’s internal belief and roots in his resurrection thought, they affect all practical and theoretical pillars of conservation including factor, subject matter and the method of conservation; as a result, to continue and revive such aspects in conservation, through Islamic reflection, training individuals along with education requires attention; as the precession of such issue is capable for review through tutor-pupil methods, professional customs and fotowatnamehs in traditional industries and professions. Thus, action itself as a content is employed to carry sublime religious concepts and constructs a part of conservation and enduring nature of metaphysical aspects in the process of conserving the body. Also, a fortiori, in this view, human is not neutral and his role is to carry the sublime meanings of a tradition. It woths to know that, in Islamic attitude, there is a close relationship between three pillars of conservation that are conservation subject, conservation method and conservation factor which is a human who moves along with divine will, and these three are united under monotheistic view.}, Keywords = {Metaphysical Aspects, Iran’s Islamic Architectural Heritage, Islamic Ideology, Western Conservation Viewpoint.}, volume = {3}, Number = {4}, pages = {84-97}, publisher = {Iran University of Science & Technology}, title_fa = {مقایسه‎ی تحلیلی نگرش غربی حفاظت با جهان‌بینی اسلامی در تبیین وجوه فراکالبدی میراث معماری}, abstract_fa ={در خلق و تداوم حیات میراث معماری وجوه متعدد فراکالبدی تأثیرگذار بوده و هست، لذا شناخت این وجوه در حفاظت آثار هر سرزمین، امری مهم و ضروری می­نماید. امروزه پیوستن شتاب‌زده سرزمین‌های دارای پیشینه تاریخی به جریان حفاظت مدرن، موجبات تغییر در تعریف و فهم وجوه فراکالبدی آثار این سرزمین‌ها را فراهم کرده است. توجه به این امر از دو جهت ضروری می­نماید: اولاً تأثیری که تغییر در فهم وجوه فراکالبدی در نگرش امروز حفاظت ایران برجای می­گذارد و ثانیاً ضرورت انتقال وجوه فراکالبدی نهفته در آثار به نسل­هایی که در آینده با آن‌ها مواجه می­شوند. در این راستا مقاله حاضر به دنبال پاسخ به این سؤال است که آیا می­توان از وجوه فراکالبدی مطرح شده در نگرش غربی حفاظت برای تبیین وجوه فراکالبدی آثار معماری ایران بهره جست؟ لذا با نگاهی به مفهوم فراکالبد در جریان حفاظت غرب، نسبت این نگاه را با منظر ایرانی- اسلامی مورد ارزیابی قرار می­دهد. مقایسه­ ­تحلیلی نشان می­دهد وجوه فراکالبدی­ مطرح شده در این نگرش دربرگیرنده تمامی وجوه موجود در میراث معماری ایران از منظر ایرانی- اسلامی نیست؛ و غایت این وجوه در دو نگرش، با یکدیگر متفاوت است که از تفاوت در جهان­بینی و مبانی دو نگرش سرچشمه می‌گیرد. همچنین ازآنجاکه وجوه فراکالبدی حفاظت و معماری از منظر اسلامی، درهم‌تنیده با باور توحیدی و جهان­بینی معادی انسان است؛ کیفیت عمل، روش حفاظت و حتی خصلت­های درونی انسان حائز اهمیت می­باشد و درنتیجه در این نگاه تمامی این عوامل در حفظ و انتقال وجوه فراکالبدی این میراث ایفای نقش می­کنند.}, keywords_fa = {وجوه فراکالبدی, میراث معماری اسلامی ایران, جهان‌بینی اسلامی, نگرش غربی حفاظت.}, url = {http://jria.iust.ac.ir/article-1-355-en.html}, eprint = {http://jria.iust.ac.ir/article-1-355-en.pdf}, journal = {Journal of Researches in Islamic Architecture}, issn = {2382-980X}, eissn = {2382-980X}, year = {2016} } @article{ author = {Arzhmand, Mahmood and Aminpoor, Ahm}, title = {The role of restorer in restoring monuments of the Islamic culture and civilization A review on principles of restoration approaches in restoration knowledge based on restoration human factor}, abstract ={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.}, Keywords = {Restoration, Restorer’s Qualification, Islamic Culture and Civilization, Muslim Restorer.}, volume = {3}, Number = {4}, pages = {98-112}, publisher = {Iran University of Science & Technology}, title_fa = {نقش مرمتگر در مرمت ابنیه‌ی حوزه‌ی فرهنگ و تمدن اسلامی تأملی بر مبانی رویکردهای مرمتی در دانش مرمت بر اساس عامل انسانی مرمت}, abstract_fa ={در هر مرمّتی حداقل دو عنصر «موضوع مورد مرمت» (ابنیه و اشیاء) و «عامل انسانی مرمت» (مرمتگر) را به خوبی می‌توان از یکدیگر تمیز داد. بدیهی است که «مرمتگر» به عنوان مداخله‌گر در اثر تاریخی -که موضوع مرمت است- در امر مرمت، نقش تعیین‎کننده‌ای دارد. از سوی دیگر، با وجود اینکه راهبردها و رهنمودهایی درباره‎ی مداخلات در آثار تاریخی برای مرمتگران تدوین یا توصیه شده‌اند؛ «مرمتگر»، ویژگی‌های شخصی و نیز مبنای صلاحیت وی برای امر مداخله، به «طور خاص» و «مستقل» مورد توجه قرار نگرفته است. به عبارت دیگر، با رجوع به تاریخ مرمت و تحلیل نظریه‌ها و نگرش‌های مرمتی، ملاحظه می‌شود که همواره «موضوع مورد مرمت» بیش از «عامل انسانی مرمت» مورد توجه بوده است. به همین لحاظ اغلب راهبردها و رهنمودهای مرمتی نیز که براساس آن نظریه‌ها تدوین شده‌اند؛ مرمتگر را صرفاً در شأن مجریِ رهنمودها، به رسمیت شناخته‌اند و تعریف مشخصی از شخص مرمتگر و نحوه ارزیابی صلاحیت وی بدست نداده‌اند و این در حالی است که در حوزه‎ی تمدن اسلامی اوضاع کاملاً متفاوت است و همواره عامل حرفه بر اصول و قواعد اولویت داشته است. هدف این مقاله در وهله‎ی نخست، استخراج ویژگی‌های عامل انسانی مرمت (مرمتگر) از لابلای نظریه‌های مرمتی است و می‌کوشد به این پرسش پاسخ دهد که نقش مرمتگر از منظر نظریه‌پردازان مرمت چیست و مرمتگر در هریک از آن‌ رویکردها چه ویژگی‌هایی دارد و در وهله‎ی بعد می‌کوشد مقایسه‌ای سریع میان این نگرش با نگرشی که در حوزه‎ی فرهنگ و تمدن اسلامی جاری بوده است؛ انجام دهد. لذا روش این پژوهش تحلیل متن و تفسیر محتوا می‌باشد و در نهایت در مقایسه‌ای اجمالی با مبانی فرهنگ و تمدن اسلامی، ضمن سنجش رویکرد‌های آن‌ها نهایتاً در فرهنگ غربی سه رویکرد را معرفی‌ می‌کند و با بررسی ویژگی‌های فرهنگی حوزه فرهنگ و تمدن اسلامی از رویکرد چهارمی که می‎تواند خاص این حوزه باشد سخن می‌گوید؛ رویکردی که مبتنی بر ویژگی‌های عامل انسانی مرمت یا شخص مرمتگر است و «اهلیت» شخص مرمتگر را با ویژگی‌های خاصی هدف می‌گیرد.}, keywords_fa = {مرمت, صلاحیت مرمتگر, فرهنگ و تمدن اسلامی, مرمتگر مسلمان.}, url = {http://jria.iust.ac.ir/article-1-356-en.html}, eprint = {http://jria.iust.ac.ir/article-1-356-en.pdf}, journal = {Journal of Researches in Islamic Architecture}, issn = {2382-980X}, eissn = {2382-980X}, year = {2016} }