@article{ 
author = {NariQomi, Masoud and Amini, Mohammad Masoud and Forotan, Mahdi},  
title = {Productive Behavior at Home (Case study: Productive Behavior in the city of Qom)}, 
abstract ={Searching for the criteria of Islamic settlement in current situation of Iran is seen as an important issue in Iranian urban planning. One of them that is rarely taken into account by designers and housing planners is the Islamic house as a productive unit. The mission of this research is to find suitable kinds of production from Islamic point of view for conducting at home via searching Islamic basics and instructions. Then by referring to modernism as a key factor that has shaped the social context of contemporary Islamic world, situation of domestic production in it is reviewed and its undesired effects on home culture and design of Islamic world is considered. So the essential question of this study is the status of production and productive activities in traditional Islamic houses, the nature of modernistic view of the subject and contemporary condition of Iran and Islamic world. Here after general study of the matter in both traditional and modern era, an inquiry is conducted among house-wives of the city of Qom. The samples were selected intentionally upon their religious life-style to study that how Islamic view of home-based production is pursued in contemporary religious society. A composed questionnaire of closed and open questions was prepared and distributed among 35 families who partially known by research group. Some analyzes were about productive activities advised by Islamic holy texts such as weaving and keeping productive animals at home or those that could be seen in direct line with them such as home-based foods. One important analyze was due to meaningful differences between productive life-style of dwellers of apartment houses and those who lived in row houses with front-yards. This showed a considerable difference among them as front-yard houses showed much more potential for productive activities. Another main difference was seen between age-groups of 20-40 years old and 40-60 ones that the recent one were more active in home-based production. Some main analyzes were concentrated on kitchen space as modern center of production at home. The main phenomenon is that there is huge concentration of works in space in modern houses. The transformation from traditional wood hearth kitchens to modern open kitchen, although is viewed by some as a progressive process towards elimination of placing women as second gender, but could be interpreted more reasonably as a restrictive change in woman territorial claim on home area; this means that her mere functional presence at home was only limited to have lunch cooked and other jobs of her at home were conducted in lively spaces of home even with neighbor women; and this cannot be seen as servant-type works but as lively jobs of everyday; there, her freedom to choose jobs places around the house made her territorial claim on home very stronger. It is also true about working times of the kitchen while it was active one time a day for pre-modern wife, now it should be active almost all day long. Changing temporal division into spatial one that restricts women’s claim to kitchen, is main cultural result of modern housing in this respect, but even in this circumstances, the above mentioned religious force has yet strong effects. Sacredness of productive space of kitchen was asked through some different questions. A sign of sacredness in perception of kitchen for Iranian housewives has been old custom to separate food disposals from other debris especially in terms of using independent swage system (even specified swage well) for dishwashing which might consist of some remainders of food (specially bread and rice). It was asked in the questionnaire to make comparative statements about certain topics and this separation of swages was one of them. Only in two cases, it was seen unimportant. If we add to this the fact that 13 of 15 emphasized on necessity of not turning back to Holy Direction of Mecca (Qiblah- although it is not regarded in new house designs), it can be concluded that even now kitchen has some strong aspects of sacredness in imagination of these Muslim housewives. In summary, findings of the research show that domestic production is of great value in Islamic thought and this role has been manifested in the form of specialized home spaces (from temporal and spatial configurations made by productive activities) and modernity has confronted with this subject via two contradictive approaches (optimization of domestic work or omitting any productive work from home space). Since the second approach was the one preferred by modernists, results of modern culture for Islamic society brought about non-productive domesticity. But this does not mean that now there is no home-based production in contemporary Islamic societies. It is an important reality as well as an idealistic goal that should be considered in architectural design of future which could be realized by identifying of all required or desired home-based productive activities, appropriation of house designs for incorporation of them and making architects, designers and housing planners aware of their role and responsibility in materializing this idea to fulfill this need of dwellers.},  
Keywords = {Islamic housing, Production, Economic efficiency, Modernism, The city of Qom.},
volume = {4},
Number = {1}, 
pages = {1-15}, 
publisher = {Iran University of Science & Technology},
title_fa = {رفتار تولیدی در خانه (مطالعه موردی: تولید در خانه در قشر مذهبی شهر قم)},
abstract_fa ={مسکن به معنای مکان وقوع زندگی، می­تواند گستره وسیعی از کیفیات را شامل شود که وجه تولیدی انسان، یکی از آنهاست. در آموزه­های اسلامی، نگاه مولّد به حضور خانگی انسان، دارای مبانی مستحکمی است؛ این در حالی است که رویکرد مدرنیته به سکونت، با نگاه تفکیک کار از فراغت، منجر به «فراغتی» نگاه کردن به حضور خانگی انسان شده است؛ در این نوشتار، ابتدا با روش تفسیری تاریخی، ضمن بررسی نگرش اسلام به موضوع، تحوّل مورد نظر مدرنیته در بحث تولیدی بودن یا نبودن حضور خانگی انسان، بررسی و در سه گونه نگرش، طبقه­بندی و تشریح شده است: بهینه­سازی کارخانگی، حذف کار خانگی و بالاخره رویکرد تبدیل خانه به حوزه کار جمعی (اشتراکی). در این بحث نشان داده شده است که حذف کار از خانه، رویکرد اصلی مدرنیته است که اثر عمیق خود را بر سبک زندگی و قالب کالبدی آن در حوزه اسلامی نیز گذاشته است؛ سپس یک پیمایش کمی ـ کیفی در مورد میزان حضور الگوهای رفتاری ـ مکانی وابسته به تولید در خانه (با تأکید بر الگوهای مکان ـ رفتار مربوط به آشپزخانه) در میان گروه نمونه­ای از قشر مذهبی شهر قم انجام شده است و نتایج آن در قیاس با تعالیم اسلامی و تحولّات ناشی از مدرنیته به بحث گذاشته شده است؛ تداوم برخی الگوهای تولیدی مورد نظر اسلام، بویژه در گونه مسکن­های حیاط­دار و حذف یا تضعیف برخی دیگر، ازجمله نتایج این پیمایش است. مجموعاً پیمایش مزبور، توجه به وجوه تولیدی حضور انسان در خانه را در میان قشر مورد آزمون، همچنان، با اهمیت نشان می­دهد؛ به نحوی که می­توان انتظار داشت با تأمین شرایط محیطی مناسب، این رویکرد مطلوب اسلامی در سکونت، باردیگر جایگاه خود را بازیابد.},
keywords_fa = {مسکن اسلامی, تولید, مدرنیته, کارخانگی, شهر قم},
url = {http://jria.iust.ac.ir/article-1-425-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-425-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2016}  
}

@article{ 
author = {Zakeri, Seyed Mohammad Hossein and Ghahramani, Arezoo and Shahnazi, Dorsa and Bazyarhamzekhanie, Esmaeil},  
title = {Module and Iranian Golden Rectangle Theory in Historical Houses of Qajar Era in Shiraz City}, 
abstract ={The golden ratio has been claimed to have held a special fascination for at least 2,400 years. Some of the greatest mathematical minds of all ages, from Pythagoras and Euclidian ancient Greece, through the medieval Italian mathematician Leonardo of Pisa and the Renaissance astronomer Johannes Kepler, to present-day scientific figures such as Oxford physicist Roger Penrose, have spent endless hours over this simple ratio and its properties. But the fascination with the Golden Ratio is not confined just to mathematicians. Biologists, artists, musicians, historians, architects, psychologists, and even mystics have pondered and debated the basis of its ubiquity and appeal. In fact, it is probably fair to say that the Golden Ratio has inspired thinkers of all disciplines like no other number in the history of mathematics. The Parthenon›s facade as well as elements of its facade and elsewhere are said by some to be circumscribed by golden rectangles. A 2004 geometrical analysis of earlier research into the Great Mosque of Kirvan reveals a consistent application of the golden ratio throughout the design, according to Mazouz. They found ratios close to the golden ratio in the overall proportion of the plan and in the dimensioning of the prayer space, the court, and the minaret. Golden Ratio and Geometry,plays an important role inIranian traditionalarchitecture (I.T.A) and it is very serious in bases of construction.In a recent book, author Jason Elliot speculated that the golden ratio was used by the designers of the Naqsh-e Jahan Square and the adjacent Lotfollah mosque.In Traditional proportion knowledge, «Beauty» is not an individual style and verve, and it has geometric rules and methods.Hence, proportional theories created.»Iranian golden Rectangle» and «Gaz and Module» are two main important design ratiotheories in I.T.A. Many experts expected two above ratios have been used in buildings design by traditional Iranian architects. Testing these two theories in several historic houses of Qajar era in Shiraz city is the aim of present study. Gaz and module means the unitratios which areused in length measurement. Babylonia and Assyria were invented these measurement units (1Babylonia Gaz=0.53m), which used by Iranian later butby doublingtheamount of it (1 Iranian Gaz=1.06m). Measurements repeated for width and lengths for all three categories, as repeated. Length and width of spaces calculated in Gaz unit and the compared to Gaz (and its quarter fractional too). Considering the test results data leading to refuse or accept the theory,the difference data with the smallest difference possible is calculated. Iranian golden Rectangle means the length to width ratio of a rectangle surrounded by a Regular Hexagon, which is not more than three possible ratios (1.73,1.15, and 2.31)depended on the type of architecture space.to perform the study, spaces are divided by three main categories as below: 1- Ccentralcourtyard 2- Five-door rooms 3- Three-door rooms Analyzing the geometries and spaces results the ratios as below: 1- The Aspect ratio of Central Courtyardis 1.73. 2-The Aspect ratio of Five-door rooms is Apex. 1.73 3- The Aspect ratio of Three-door rooms is 1.15. Sample selection is done randomly with the proviso that the selection sample is in the Qajar era, and indicator such a shaving historical valueand Also include disa selection from different neighborhoods of old shiraz. The exact dimensions were recorded and statistical data prepared and analyzed using Spss software. The normality of data was checked by the Kolmogorov-Smirnov test. Accordingly, data was converted to a normal distribution by using a Box-Cox and subsequently t-test was used to test hypotheses. The ratio of coefficient of variation was also used to compare the “Gaz and Module” theory and the “Iranian golden Rectangle” theory. However, architects have been tried to follow the “Gaz and Module” theory for designing important houses spaces, but The results of the study shows architecture of Shiraz historical houses, gotvery closed to»Gaz and Module» theory and not exactly, especially in Qajar period. However, «Gaz and module» theory is not so much accurate, but it can be accepted to study the Qajar era architecture by it. Considering the actual situation and the plan of the Shiraz historical houses, the authors concluded that deviation from the “Gaz and Module” theory can be explained according to the type of separation and division of lands in other words architects could not get the exact ratios why the land division plans were oblique in many cases. This research and analyze is also done by poor ahmadi and Partners for traditional Yazd houses. They also concluded «Iranian golden Rectangle» is rejected in Yazd houses. Therefore,its advised to expand the analyzes of «Iranian golden Rectangle» theory for other Iranian traditional cities.},  
Keywords = {Gaz and Module, Iranian Golden Rectangle, Houses of Qajar Era in Shiraz, Proportion in Architecture.},
volume = {4},
Number = {1}, 
pages = {16-28}, 
publisher = {Iran University of Science & Technology},
title_fa = {آزمون دو نظریه پیمون و مستطیل طلایی ایرانی در خانه‌های دوره قاجار شیراز},
abstract_fa ={در میان آموزه‌های معماری ایرانی دو نظریه‌ی «مستطیل طلایی ایرانی» و «گز و پیمون» از شهرت بسیاری برخوردارند. بسیاری از بزرگان اظهار داشته‌اند که معماران ایرانی از این نسبت‌ها برای خلق فضاهای معماری در طرح حیاط مرکزی و اتاق‌های خانه‌ها استفاده کرده‌اند. در مقاله‌ی حاضر، صحت این فرضیه با مطالعه فضاهای پنج دری، سه دری و حیاط در ده خانه‌ی تاریخی شهر شیراز مربوط به دوره‌ی قاجار مورد بررسی قرار گرفته است. ابعاد و اندازه برداشت و داده‌های آماری به کمک نرم‌افزار spss مورد تحلیل قرارگرفت. در ابتدا جهت تعیین نرمال بودن داده­های بدست آمده از آزمون کولموگروف-اسمیرنوف استفاده و نتایج آزمون، غیرنرمال بودن آن­ها را تأیید کرد. از این­رو با استفاده از تبدیل باکس-کاکس داده‌ها به توزیع نرمال تبدیل و برای آزمودن فرضیه‌ها از آزمون t استفاده  و جهت فرض برتری نظریه گز و پیمون و مستطیل طلایی ایرانی از نسبت ضریب تغییرات استفاده شد. در نهایت، فرضیه استفاده از مستطیل طلاییِ ایرانی در خانه‌های مورد مطالعه، رد شد. با توجه به نسبت ضریب تغییرات، نظریه گز و پیمون نسبت به مستطیل طلایی ایرانی اختلاف کمتری داشته و به واقعیت نزدیک‌تر بود. استنباط نگارندگان این است که با نگاه به شرایط واقعی و الگوی پلان خانه‌های شیراز، میزانِ اندک خطای موجود در نظریه گز و پیمون نیز به علت نوع تفکیک و تقسیم‌بندی زمین‌ها می‌باشد و طراحان با این وجود، می‌کوشیدند نسبت فضاهای مهم خانه را به مقدار حسابی «گزو پیمون» نزدیک کنند.},
keywords_fa = {مستطیل طلایی ایرانی, پیمون و گز, تناسبات در معماری, خانه‌های قاجاری شیراز.},
url = {http://jria.iust.ac.ir/article-1-426-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-426-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2016}  
}

@article{ 
author = {Sajadzadeh, Hassan and Yousefi, Mandana and Yousefi, Mohamm},  
title = {Evaluation of the sociability components on quality of the local Iranian mosques (Case studies: ChamanChopanan mosque, Shalbafan mosque and kolanaj Mosque of Hamadan)}, 
abstract ={Mosques in traditional urbanism, were always a turning point of environment and in the constellation of diverse and familiar function, also were considered as necessary part of current life of the city. Mosque as the community space of believers in every morning, noon and evening, always was at the heart of a residential areas and neighborhoods. Mosque has historically been the place of many activities and performances, sometimes was as center of state and sometimes political and economic participation took place there. Proximity to the physical and spiritual life, provided community involvement and attachment to the space of mosque. In fact, the quality of the mosques was not only determined by physical factors, but also by the product of communication and interaction between the mosque and its users. Unfortunately, contemporary mosque is reduced to a mere place of worship area that is very partial and limited considering the concept and the reality of the mosque as a social space. Contemporary mosques, even with fine architecture, have no sociability. Specializing activities and development of sodium-oriented thinking, especially in the land sector, promoting the spread of the separation of religion from public life, the role of mosques in the city has changed and social role of the mosque has been taken away. Contemporary mosques separately from other municipal functions are located on the side of the causeway and do not induce centrality and dominance to other activities. Most of the mosques especially designed ones, over the past decades, are not designed for social activities and are rarely able to comprehensively meet the needs of their community. If once a mosque determined the location and type of city function and relationships, today other issues, including the main street, cars, entertainment center and market place determine location of mosque and other functions. So today mosque’s quality is decreased and its social role is abated .Mosque’s connection to the social life layers leads to increase the quality of mosque’s space. The research methods in this study is descriptive and field studies (questionnaire), and the library research. In this study, through a questionnaire three sample of Hamadan mosques (ChamanChopanan mosque, Shalbafan mosque and Kolanaj mosque) as successful mosques were studied. According to the direct connection between sociability and people, the residents of the neighborhood surrounding the mosque and its worshipers were considered as statistical society in this research. For statistical analysis and for data interpretationSPSS16 software and Office 2007 (WORD & EXCEL) were used consequently.,. The research question is, what component of mosque’s sociability causes to improve the mosques’ quality? Three hypotheses have been proposed in the study. according to the results of the study, the first two hypotheses were approved and the third hypothesis was rejected. Hypothesis 1: It seems that, there is a significant difference between three mosques location. Hypothesis 2: It looks like there is a significant difference between functional diversity of three mosque .Hypothesis 3: It looks like the continuation of the use of the mosque there is a significant difference. Statistical software used for statistical analysis was SPSS16. The results show that three factors: locating, integrating with mosque performance and other public Performance, continuing use of the mosque are as effective components of mosques sociability that are effective Regarding the quality of mosques, Locating is the most important factor of mosques’ sociability. Mosques’ locating should be in the main communication axes of city. Mosque’s association with residential fabric and main city function is one of the most important factors in locating. Associating with residential fabric provide walking access in a short time for people. Associating with main function increase socialization. The locating of the mosque should be such that the physical and spiritual needs of people simultaneously accountability. Have a variety of activities and proper character of the mosque is to attract different social groups, would be socialization mosques. Index duration, stresses on the use of mosques as a social space, 24 hours a day. Considering that today most of the mosques are open only during the prayering times-five times a day-this is incompatible with the socialization mosques.},  
Keywords = {Mosque, quality, sociability, location, urban fabric.},
volume = {4},
Number = {1}, 
pages = {29-45}, 
publisher = {Iran University of Science & Technology},
title_fa = {ارزیابی مولفه های اجتماع پذیری در کیفیت بخشی به مساجد محلی ایران (نمونه موردی: مسجد چمن چوپانان، مسجد شالبافان و مسجد کولانج شهر همدان)},
abstract_fa ={در گذشته همجواری زندگی مادی و معنوی، موجبات پیوند و دلبستگی اجتماع با فضای مکانی مسجد را فراهم می کرد. در واقع کیفیت مساجد تنها توسط عوامل فیزیکی تعیین نمی شد، بلکه محصول ارتباط و برهم کنش متقابل بین فضای مسجد و استفاده کنندگان از آن بود. پیوند مسجد  با لایه های زندگی­اجتماعی مردم سبب افزایش کیفیت فضای مسجد می شود. با توجه به این که اساس و شالوه اسلام بر پایه اجتماع است لذا هدف از ارائه این مقاله بیان اهمیت و ضرورت اجتماع پذیری مساجد امروز  و بررسی مولفه های اجتماع پذیری مساجد محلی ایران می باشد. روش تحقیق در این پژوهش، توصیفی تحلیلی و مطالعات میدانی(پرسشنامه) و کتابخانه ای می باشد.  در این پژوهش از طریق پرسشنامه سه نمونه از مساجد محله­ای شهر همدان (مسجد چمن چوپانان، مسجد کولانج، مسجد شالبافان) به عنوان مساجد موفق شهر، مورد مطالعه قرار گرفت. با توجه به اینکه اجتماع پذیری مساجد در ارتباط مستقیم با مردم می باشد، لذا جامعه آماری مورد مطالعه در این پژوهش، ساکنین محله اطراف هر مسجد و نمازگزاران آن در نظر گرفته شده و سن و جنسیت شخص پاسخ­دهنده نیز قید گردیده است. سوال تحقیق این است که چه مولفه هایی از اجتماع پذیری مساجد سبب ارتقاء کیفیت مساجد می شود؟ نتایج تحقیق نشان می دهد که سه عامل مکان یابی، تلفیق کاربری مسجد با سایر کاربری های عمومی، تداوم زمانی استفاده از مسجد به عنوان مولفه های موثر در اجتماع پذیری مساجد بر کیفیت بخشی مساجد،  بسیار موثر می باشند.},
keywords_fa = {مسجد, ,کیفیت,  اجتماع پذیری , مکانیابی, بافت شهر.},
url = {http://jria.iust.ac.ir/article-1-427-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-427-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2016}  
}

@article{ 
author = {Taheri, Jafar},  
title = {Bathroom in Medieval Islamic Medical Texts: Theory and Practice}, 
abstract ={Concerning the theoretical origins of the bathroom formation in Islamic civilization, from antique natural sciences (medicine) viewpoint, there are trivial researches. Although most of the Medieval Islamic medical texts dealt with the various aspects of human - environment interaction for health, the instructions of these texts in assessing the theoretical tenets of architectural creation have not been studied from the interdisciplinary links of natural sciences and architecture history perspective. The trace of architecture and medicine connection can be found in the medical texts of ancient Greece and Ten books on architecture. Vitruvius viewed the knowledge about different climates and healthy/unhealthy places quite essential for architects and believed that without these sorts of knowledge the adequacy of a residence was not provided. Following the predecessors, Medieval Islamic physicians supposed medicine as a science for the elements and temperaments of a human and considered its objective as health maintenance while being healthy and recovering while being patient. Bathing and bathrooms are interdisciplinary fields linking architecture and medicine; hence most of the antique physicians devoted some part of their works to the role of them. Since long time ago, beside the ceremonial, social, and hygienic functions, bathing has had direct impact on health protection (body/spirit) and the treatment of some illnesses. Although for the predecessors bathing originally pertains to the excretion of waste matters from body, additionally most physicians have focused on its advantages and disadvantages of health and the cure of diseases as well as some features of bathroom architecture. From all these instructions we perceive that besides cleanliness, refreshment, body recovery and some pain relieving functioning of bathing and bathroom architecture, in fact, they are reminiscences of natural and gradual return of moderation into body and self, based on natural philosophical theories towards human-cosmos affinity. In this article I try to delineate the theoretical origins of bathroom’s formation in Islamic civilization by taking the Medieval Islamic medical texts into consideration. The major question is: what is the scientific origins and principles of the formation of bathrooms? This article approach is historical interpretation of Medieval Islamic Medical texts about the role of bathing and bathrooms in preventing and paving the way for the human physical-spiritual moderation. The theoretical framework on which this study has been formed is the scrutiny of architecture general pattern and painting in bathrooms based on the instructions of the two fields of Physical Medicine (al-Tibb al-Jesmani) and Spiritual Medicine (al-Tibb al-Ruhani). Since according to ancient Medicine the human health relies on the moderation of human strengths and temperaments through the coordination and adaptation of body and mind with the nature, hence this article claims that the structure of different sections in bathrooms of Islamic civilization is in harmony with human body (temperaments) and the themes of the paintings in these bathrooms are in accord with human selves. The findings of this study indicate that the formation of Medieval Islamic bathrooms has been based on the instructions of natural sciences, due to the interactions amongst physicians with artists and architects of senior rank in their castes. In fact, the creators of paintings and bathrooms founded the professional tenets and concepts of their crafts by imbibing the instructions of natural sciences sages and translating them into their profession jargon. Based on the medical knowledge, the most significant theoretical origin of Islamic artists and architects in the formation of bathrooms is justifiable due to the structural resemblance of a human and cosmos. In other words, bathrooms are in accord with body elements and types of self, in essence with cosmos. These resemblances include the correspondence of bathroom sections and human four temperaments as well as the correspondence of bathroom paintings and human triple self. The basic objective of these resemblances, structural and thematic, in bathrooms has been the creation of an environment in accord with human nature for keeping the temperament moderation and durable health.},  
Keywords = {Four Temperaments, Health, Bathroom (Hammām), Painting in Bathroom, Medieval Islamic Medicine.},
volume = {4},
Number = {1}, 
pages = {46-61}, 
publisher = {Iran University of Science & Technology},
title_fa = {حمام در متون طب دوره‌ی اسلامی: نظریه و عمل},
abstract_fa ={درباره‌ی خاستگاه­های نظری تکوین حمام­های جهان اسلام از منظر علوم طبیعی قدیم (علم طب) تحقیقات اندکی وجود دارد. هرچند غالب متون طب دوره‌ی اسلامی به ابعاد تعامل انسان و محیط برای سلامتی انسان پرداخته­اند؛ اما نقش تعالیم این متون در بازخوانی خاستگاه­های نظری آفرینش معماری و سازماندهی محیط بررسی نشده است. استحمام و معماری حمام یکی از زمینه­های میان­رشته­ای پیوند طب و معماری هستند که بیشتر پزشکان قدیم بخشی از آثار خود را به نقش آنها در سلامتی و درمان اختصاص داده­اند. مسئله‌ی این پژوهش، واکاوی مبانی نظری شکل­گیری حمام­های جهان اسلام به­گزارش متون طب دوره‌ی اسلامی است. مقاله‌ی حاضر به روش تفسیر تاریخی تعالیم طب جسمانی و روحانی متون را در تکوین ساختار معماری و مضامین نگارگری در حمام­ها بررسی می­کند. یافته­های این پژوهش نشان می­دهد که حمام­ها­ی جهان اسلام منطبق بر طبیعت بدن و نفس انسان و در نتیجه عالم (طبیعت) هستند. این تشابهات شامل انطباق مراتب بخش­های حمام با مزاج­های چهارگانه‌ی انسانی و انطباق مضامین نقاشی گرمابه­ای با نفوس سه­گانه‌ی انسانی است. هدف از این تشابهات ساختاری و محتوایی نیز ایجاد محیطی متناسب با طبیعت انسان برای حفظ اعتدال مزاج و سلامتی پایدار جسم و روان است.},
keywords_fa = {مزاج های چهارگانه, سلامتی, حمام, نقاشی گرمابه ای, طب دوره‌ی اسلامی.},
url = {http://jria.iust.ac.ir/article-1-428-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-428-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2016}  
}

@article{ 
author = {Ghalandarian, Iman and Taghvaei, Aliakbar and Kamyar, Maryam},  
title = {Comparative Study of the Relationship between Human and the Environment in Sustainable Development Thought and Islamic Thought}, 
abstract ={Environmental crises are one of the major challenges that human community is facing. Different schools have expressed different solutions to solve these crises, for example: Conservationism, Preservationism, Social Ecology, Animal Rights, Land Ethic, Ecofeminism, Stwardship, Sustainable Development etc. Sustainable development is a recent solution of human society proposed in response to inappropriate human exploitation of the environment. Sustainable development has been defined in many ways, but the most frequently quoted definition is from Our Common Future, also known as the Brundtland Report: «Sustainable development is development that meets the needs of the present without compromising the ability of future generations to meet their own needs. It contains within it two key concepts: the concept of needs, in particular the essential needs of the world›s poor, to which overriding priority should be given; and the idea of limitations imposed by the state of technology and social organization on the environment›s ability to meet present and future needs.» All definitions of sustainable development require that we see the world as a system—a system that connects space; and a system that connects time. In the extensive discussion and use of the concept since then, there has generally been a recognition of three aspects of sustainable development: Economic: An economically sustainable system must be able to produce goods and services on a continuing basis, to maintain manageable levels of government and external debt, and to avoid extreme sectoral imbalances which damage agricultural or industrial production. Environmental: An environmentally sustainable system must maintain a stable resource base, avoiding over-exploitation of renewable resource systems or environmental sink functions, and depleting non-renewable resources only to the extent that investment is made in adequate substitutes. This includes maintenance of biodiversity, atmospheric stability, and other ecosystem functions not ordinarily classed as economic resources. Social: A socially sustainable system must achieve distributional equity, adequate provision of social services including health and education, gender equity, and political accountability and participation. However, there are still environmental crises and pollutions in the world, and failure to fulfill its goals would be owing to the roots and fundamental view of this approach to the human and environment as well as the relationship between human and the environment. Therefore «Human» should be studied in Western Philosophy. Islam Religion has also recommended specific procedures for the use of nature and human relationships with it. The Holy Quran, The Sunnah, wisdom and Consensus are four fundamental sources of rules and laws. They contain provisions on how to best handle the environment and ensure sustainable development. God Almighty made all other creatures and blessings in the universe (e.g., water, air, animals, plants, inanimate creatures, the earth, sun, moon) accessible to human beings. That means that human beings are entitled to utilize and search for these resources to build their own lives and the universe, in accordance with God’s instructions. Methodology This article compares these two thoughts (Sustainable Development of Islamic religion) through a descriptive-analytical method. The methodology of this research is descriptive-analytical. The present article first investigates the relationship between human and the environment during classic era (Ancient) and Middle Ages and also its evolution to the Modern Ages and then, implies to the Sustainable development and its characteristics. Next, human and the environment are defined in Islamic philosophy and texts, and the relationship between them will be also explained. Finally, the relationship between human and the environment will be compared under these two thoughts. Results It has been shown in the present research that changing in the concept of human and the replacement of human with God in the Universe is one of the causes of environmental crises. The solution to overcome this problem is changing the people’s attitude to the concept and position of modern human. Sustainable development accepts the so called definition of Human during Renaissance, and then focuses on the sketchy concepts regardless of the causes of these crises. Sustainable development wants to fight against the pollution and environmental degradation through those ruling patterns causes such environment for human, and wants to get the help of the same methods and procedures of destructive development. Thus, From the perspective of Islam, nature is a living existent, intelligent with reason; although it has been created for human, but human is not allowed to use it all that wish, because it is trusted to human and human, as the “Steward of God” must be trustee to the other creations of God and do all its assignments. While the focus of sustainable development is regarding the fact that nature is a place for the growth and development of human and it must be also used by the next generations. Meaning that, nature is not respectable by itself, but also it is important due to its function. This is why it is not clear how to use it and human community has different interpretations of exploitation of the nature, since there are different views on the human prosperity and development. The results show that there is a need to the revolution and changing conceptions of human and also re-illustrate nature and human relationships to resolve these crises. The place of nature and human within the universe must also be revised.},  
Keywords = {Human, Environment, Islam, Sustainable Development.},
volume = {4},
Number = {1}, 
pages = {62-76}, 
publisher = {Iran University of Science & Technology},
title_fa = {مطالعه‌ی تطبیقی رابطه‌ی انسان و محیط زیست در تفکر توسعه‌ی پایدار و تفکر اسلامی},
abstract_fa ={بحران‌های زیست‌محیطی یکی از مهمترین چالش‌هایی است که جامعه‌ی بشری با آن‌ها مواجه است. مکاتب گوناگون برای حل این بحران‌ها راه‌حل‌های مختلفی را بیان نموده اند؛ از جمله توسعه‌ی پایدار، حفاظت‌گرایی، صیانت‌گرایی، اخلاق زمین، نیکداری و پایداری. اما با وجود راه‌حل‌های ارائه شده، بحران‌های زیست‌محیطی ادامه دارند و به واسطه‌ی بهره‌برداری بیشتر از منابع تشدید شده‌اند. این تحقیق در پاسخ به چرایی وجود بحران‌های زیست‌محیطی –علی‌رغم تشکیل نهادهای مرتبط و فراگیر شدن مفاهیم مرتبط با توسعه پایدار- و واکاوی جایگاه محیط زیست و چگونگی رابطه‌ی انسان با آن در اندیشه‌ی اسلامی انجام شده است. در این پژوهش از روش مقایسه‌ی تطبیقی عرضی و توصیفی تحلیلی استفاده شده است. با بررسی توصیفی مفاهیم انسان و محیط زیست در تفکر توسعه‌ی پایدار و اندیشه‌ی اسلامی به مقایسه‌ی تطبیقی و تحلیلی میان آن‌ها پرداخته شده است. نتایج حاصل از این پژوهش نشان می‌دهد که برای حل بحران مذکور نیاز به انقلاب و تغییر مفاهیم انسان و ترسیم دوباره ارتباط میان انسان و طبیعت می‌باشد. همچنین باید جایگاه طبیعت و انسان در نظام آفرینش مورد تجدید نظر قرار بگیرد. در این تحقیق نشان داده شده است که یکی از علل بوجود آمدن بحران‌های زیست‌محیطی تغییر مفهوم انسان، سلطه‌جویی او، راه غلبه بر آن و تغییر نگرش افراد نسبت به مفهوم و جایگاه انسان مدرن می‌باشد. توسعه‌ی پایدار، همان تعریف مصطلح دوره‌ی رنسانس درباره انسان را قبول می‌کند و بدون توجه به ریشه‌های به وجود آمدن بحران، به مسائل سطحی توجه می‌کند. آنچه در توسعه‌ی پایدار اهمیت دارد؛ لزوم عدالت بین یک نسل و میان نسل‌ها می‌باشد. از نظر اسلام، طبیعت موجودی است هوشمند و دارای ملکوت که اگرچه برای انسان خلق شده است؛ اما انسان مجاز نیست هرگونه که تمایل دارد از آن استفاده نماید؛ چون طبیعت امانتی در دست انسان است و انسان به عنوان جانشین خداوند باید نسبت به سایر آفریده‌های خداوند امانت‌دار باشد.},
keywords_fa = {انسان, محیط زیست, اسلام, توسعه پایدار.},
url = {http://jria.iust.ac.ir/article-1-429-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-429-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2016}  
}

@article{ 
author = {SalehiKakhki, Ahmad and TaghaviNejad, Bahareh},  
title = {The Study of Geometric Motifs of Plaster Altar of Ilkhanid Period in Iran}, 
abstract ={Introduction: The plaster altars of Ilkhanid period, as one of the most glorious decorative representations of architecture of this period, are a unique collection of motifs and different inscriptions that has a great diversity in construction dimensions and forms. These reliefs that are included in almost all parts of plaster altars, including frontal, margins, columns, capitals, arches, etc. have different plant (arabesque and khataei) and geometric reliefs most of them are integrated with existing Kufic scripts. In this article, the researcher tries to introduce different geometric motifs used in plaster altars of Ilkhanid period and evaluate the variety, constancy or frequency and application of each of these nodes in different parts of altars, in terms of the extent of assigned area and the used position. In this research that is done with a focus on the stuccoed altars attributed to the Ilkhanid period 12 stuccoed altars are selected from 5 provinces and the researcher tries to answer the following questions: what are the mostly used nodes in the stuccoed altars of the Ilkhanid period? Where are these nodes used in different parts of the altar and what is their relation with the plant designs or lines used in the altars? Regarding the fact that needle decorations are identified as the common geometric designs in the plaster works of Seljuq and Ilkhanid periods, the researcher does not consider them in this research and just focuses on the node designs. Since it is very important to deal with the plaster arrays that have geometric motifs and there is not any rule to detect and distinguish the altars of Ilkhanid period from the samples that were made before, this research can be considered as an introduction for understanding the visual styles of the ornaments during the Ilkhanid period which have been ignored in the literature so far. Methodology: Data collection has been made based on field research (taking photos, linear analysis of pictures) and written references that has analyzed the collected data from the samples through historical- comparative method based on geometric patterns. First, each altar and its motifs (especially the geometric ones) are described and then, they are classified and analyzed using the tables, diagrams and investigating some samples of the geometric motifs and the places they were used and also integrating them with other motifs and scrolls. The data was collected using documentary resources, field researches, observations made by the authors, images of the geometric motifs of the altars and drawing different types of nodes with Matrix 7.0. Conclusion: The results obtained from 12 dated plaster altars of Ilkhanid period shows that the role of these Knots in these altars is very important most of them are based on the numbers 6 and 8. These Knots are mostly on the side walls, in front of arch and the edges of the plaster altars and in the most studied samples, the Knots are integrated with plant motifs (flowers, leaves, etc.) and simple geometric figures (circle, triangle, oval, etc.). Among the studied stuccoed altars, the only one in which nodes have been used widely, is the arcade of the altar in the central Mosque of Orumieh (Urmia) because this kind of node has not been used in any of the other plastered altars of Ilkhanid period. Oljeitu altar is the only example in which there is the unique node of reversed top that has been combined with Kufic inscriptions. Generally, it is possible to classify the nodes in the stuccoed altars of Ilkhanid period in terms of patterns and designs into the following groups: the function of simple nodes alone in the narrow borders; the integration of simple and complex nodes with the plant designs (flower and leaf); using node on background of plants designs such a way that these two forms of design are not related meaningfully; the integration of node with the Kufic inscriptions. The spaces in the altars that are assigned to the nodes are the inner surface of arcades, front or side wall of the arcades, spandrels and half columns and because these sections are so important in the altars, the function of nodes in the stuccoed altars cannot be ignored or considered as subsidiary. But what is important here is that almost in all the samples that were studied (except some nodes that were used in the narrow borders and columns), the nodes have been integrated with the plant elements (arabesques and khataei) or exist beside them simultaneously and this is one of the significant features of geometric motifs in the stuccoed altars of Ilkhanid period.},  
Keywords = {Ilkhanid Period, Plaster Altars, Altar Components, Geometric Motifs (Knot), Plant Motifs.},
volume = {4},
Number = {1}, 
pages = {77-93}, 
publisher = {Iran University of Science & Technology},
title_fa = {پژوهشی بر آرایه‌های هندسی محراب‌های گچبری دوره‌ی ایلخانی در ایران},
abstract_fa ={محراب‌های گچبری عصر ایلخانی، به عنوان یکی از باشکوه‌ترین جلوه‌های تزئین در معماری این دوره، علاوه بر تنوع آشکار در فرم‌ها و ابعاد ساخت، شامل مجموعه‌ی منحصربفردی از آرایه‌ها و همچنین کتیبه‌های گوناگون می‌باشد. این نقوش که تقریباً، در کلیه‌ی اجزاء و قسمت‌های محراب‌های گچبری اعم از پیشانی، حاشیه‌ها، ستون‌ها (پیلک)، سرستون‌ها، طاقنماها و لچکی‌ها به چشم می‌خورد؛ شامل انواع نقوش گیاهی (اسلیمی و ختایی) و هندسی (گره) است که در اکثر نمونه‌ها، تلفیق آنها با خطوط و اقلام موجود (کوفی، ثلث و...) دیده می‌شود. در این مقاله، علاوه بر معرفی انواع آرایه‌های هندسی به کار رفته در محراب‌های گچبری عصر ایلخانی، تنوع، تداوم یا تکرار هر یک از گره‌های مذکور و نحوه‌ی کاربرد آن‌ها در بخش‌های مختلف محراب‌ها، از حیث وسعت فضای اختصاص یافته و مکان به کار برده شده، مورد ارزیابی قرار گرفته است. روش یافته‌اندوزی بر پایه پژوهشی میدانی (عکاسی، طرح خطی1 تصاویر) و با استناد به منابع مکتوب صورت گرفته که به روش تاریخی-تطبیقی، برمبنای الگوهای هندسی، به تحلیل داده‌های بدست آمده از نمونه‌های مطالعاتی می‌پردازد. نتایج حاصله، که از بررسی 12 محراب گچبری تاریخ‌دار یا منسوب به دوره‌ی ایلخانی به دست آمده، حاکی از آن است که کاربرد نقوش هندسی در این محراب‌ها، حضوری پُررنگ داشته که بیشترین درصد را، گره‌هایی برپایه عدد مبنای2 شش و هشت (گره‌های شش و شمسه، هشت و طبل گردان و...) به خود اختصاص داده است. این گره‌ها غالباً، در دیوارهای جانبی و روبروی طاقنما و حاشیه‌های محراب‌های گچبری قرار گرفته و تقریباً در اکثر موارد، با نقشمایه‌های گیاهی (گل، برگ و...) و شکل‌های هندسی ساده (دایره، مثلث، لوزی و...)، توأمان شده است.},
keywords_fa = {ایلخانی, محراب‌های گچبری, اجزاء محراب, نقوش هندسی(گره), نقوش گیاهی.},
url = {http://jria.iust.ac.ir/article-1-430-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-430-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2016}  
}

@article{ 
author = {Zarei, Mohammad Ebrahim and Behboodi, Naghmeh},  
title = {Investigating the Speed and Pressure of the Wind in the Central Part of Varmal Castle Settlement in Sistan, Using CFD Simulation Method}, 
abstract ={Applying wind energy in Sistan region has been taken into consideration during different historical periods, especially during Qajar period. Varmal castle settlement which is located in Varmal village-environs of Hamoun County-is a Qajar period structure that has used wind power for various applications that resulted in a unique design and architecture. Applying wind power wisely for cooling, natural air conditioning, windmills and other related purposes are among the most important distinguishing features of the design and architecture of the central part of this castle. The central part of Varmal castle settlement has an irregular plan. Because of the castle’s historical importance and the castle settlement of Varmal, various historical sources have described it. Varmal castle settlement is one of the main Qajar period castles in Sistan area that, in terms of general structure, has been made of three parts including the central part which is the main part of the castle. The wind energy has been used well in this part, and adapting the architecture with the wind is applied on this part. The second part of the castle is located to the north and northwest of the castle and includes a number of buildings with various applications. It has two yards that, regarding the separate space of one of the yards and the architecture of its surrounding appears to be used for particular ceremonies. The third part is located to the south and southwest of the castle and includes buildings and yards. Regarding the good condition of the structures, it seems to be made more recently than other parts. Based on precious experiences of Sistani people about using the wind energy, undoubtedly there are buildings in the ancient architecture of the region that, as an experienced model, can be combined with modern technology to provide progress in the application of ancient findings. The Wind of 120 Days, the Qous wind, the seventh or the bull-killer wind and Panjak wind are the most important winds of Sistan region among which the Wind of 120 Days is the most famous and the dominant wind which blows from early June to late September (4 months, about 120 days). Considering “The Wind of 120 Days” in Sistan region that blows with various speeds, the main question of the present research was to match the architecture of this castle with this wind. Therefore, the research question was: how is the design and structure of the central part of Varmal castle settlement matched with the speed and pressure of “The Wind of 120 Days” in Sistan to benefit from various applications of wind energy? Today, various tools have been applied for simulating scientific plans in different sciences that are quite profiting. One such technique is simulation with Computational Fluid Dynamics (CFD) that has provided researchers with many capabilities. Global experiences indicate that, during recent decade conducting CFD scientific-computational activities in ancient sites have increased due to the progress of software and hardware systems. Such research in archeology is still in its early stages in Iran. Thus, the aim of the present research was to investigate the status of the design and architecture of the central part of Varmal castle settlement with the direction, speed and pressure of Sistan’s Wind of 120 Days, using CFD simulation methods. This research has adopted a descriptive-analytical methodology based on documents and library resources and field studies. In order to be matched with Qajar period, 52-year meteorological data were collected, and available architectural data of the years 2014 and 2015 were also gathered. The architecture mass was designed using Revit software, and UrbaWind-Meteodyn software was used for preparation. Using Ansys Fluent software, CFD was run for simulation in the buildings of the central part of Varmal castle settlements. The results of simulation outputs with various speeds and pressures (3, 6 and 15 m/s) and maximum 120 km/h from the earth’s surface up to 2 times the altitude in the above castle show that: the design and architecture of central part of Varmal castle settlement matches well with the speed and pressure of “The Wind of 120 Day” toward north and northwest in such a way that as a natural air conditioner, the central yard’s space causes tangible reduction in the speed and pressure of the wind in internal spaces, and principled design which suited the climate and architectural schemes during Qajar period has prevented from damage to the architecture of the central part of Varmal castle settlement when the wind blew with high speed.},  
Keywords = {Sistan, speed and pressure of the wind, Varmal castle settlement, Qajar period.},
volume = {4},
Number = {1}, 
pages = {94-110}, 
publisher = {Iran University of Science & Technology},
title_fa = {بررسی سرعت و فشار حرکت باد در بخش مرکزی سکونتگاه قلعه ای ورمال سیستان با بهره گیری از شبیه سازی CFD},
abstract_fa ={که در سرعت­های مختلف می­وزد؛ تطبیق وزش بادهای 120 روز با معماری قلعه­ی مذکور، مسأله اصلی پژوهش می­باشد. بنابراین سؤال پژوهش به این صورت مطرح می­گردد که چگونه طراحی و ساخت معماری بخش مرکزی سکونتگاه قلعه­ای ورمال، برای تأمین کاربردهای مختلف از نیروی باد، با جهت، سرعت و فشار حرکت بادهای 120 روزه سیستان منطبق شده است؟ بر این اساس، هدف پژوهش این است که با بهره­گیری از توانایی شبیه­سازی دینامیک سیالات محاسباتی (CFD)) رویت، حجم توده­ی معماری طراحی شد و نرم­افزار UrbaWind-Meteodyn) با استفاده از نرم­افزار انسیس فلوئنت (Ansys Fluent) و حداکثری 120 کیلومتر در ساعت (km/hطراحی اصولی و متناسب با شرایط آب و هوایی و تمهیدات معماری در دوره­ی قاجار در هنگام عبور باد با سرعت زیاد، از آسیب به معماری بخش­ مرکزی سکونتگاه قلعه­ای ورمال جلوگیری نموده است.},
keywords_fa = {سیستان, سرعت و فشار باد, سکونتگاه قلعه ای ورمال, دوره ی قاجار.},
url = {http://jria.iust.ac.ir/article-1-431-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-431-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2016}  
}

@article{ 
author = {Raeisi, Mohammad M},  
title = {Evaluation and critique of research approaches in architecture and urbanism from Islamic perspective}, 
abstract ={Each researcher while studying about a specific issue is influenced by certain philosophical foundations for the research process. These foundations are such as glasses that in fact, researcher looks at research topic from behind it. In scientific communities, these foundations are introduced with the term of «paradigm» which indicates researcher›s approach about issues such as ontological, epistemological and especially methodological assumptions. For example, researchers who believe in objective and positivistic approach, merely accept empirical methods as valid scientific methods and because of non-compliance with the objective oriented philosophical basis, know narrative or non-testable citations as invalid citations. In this article, in addition to introducing approaches (paradigms) affecting architecture and urbanism studies (including two objective and relative approaches), using logical-argumentative method, critique of them from the perspective of Islamic teachings (including philosophical and narrative teachings and etc.) is presented. During these critiques it is shown that neither of two objective and relative approaches does not provide acceptable foundations for applying in architecture and urbanism studies and both of them report only some parts of the truth with a reductive orientation. Accordingly, the strategy used in the body of this article, is a critical strategy which through it, these two approaches foundations are criticized from an Islamic perspective. Meanwhile in the conclusion by comparative comparison of these approaches, Islamic approache is explained too. Most critiques of the objective approach are the results of this fact that this approach reduces research methods to experimental or empirical methods. Of course from Islamic perspective, empirical method is approved and this issue is discussed in some Quranic verses such as this verse: «Allah brought you out of your mothers› wombs, and gave you hearing, sight and hearts, in order that you be thankful» (Sura 16/ Verse 78). But in some other verses such as this verse, reduceing the methods to empirical methods is negated: «And when you said to Moses: ‹We will not believe in you until we see Allah openly, ‹ a thunderbolt struck you whilst you were looking» (Sura 2/ Verse 55). In addition, objective approach does not provide a reasonable analysis about the principle of causality and neglects the impact of non-material factors on material factors. But this impact has been discussed in numerous verses of the holy Quran such as these verses: «Had the people of the villages believed and been cautious, we would have opened upon them the blessings from heaven and earth. But they belied, and we seized them for what they earned» (Sura 7/ Verse 96); «Whosoever fears Allah, He will appoint for him a way out and provide for him from where he does not expect, Allah is sufficient for whosoever puts his trust in Him. Indeed, Allah brings about whatever He decrees. Allah has set a measure for all things» (Sura 65/ Verses 2-3). On the other hand, most critiques of the relative approach are the results of this fact that this approach neglects of a non-relative truth which is called «fetrat: nature» that exists in all human beings: «Be devoted to the upright religion. It is harmonious with the nature which Allah has designed for people. The design of Allah cannot be altered. Thus is the upright religion, but many people do not know» (Sura 30/ Verses 30). After evaluating the relative and objective approaches, in conclusion chapter, the Islamic approach is explained. According to the results of this chapter, from the Islamic view, the relation between researcher and the subject of research depends on the nature of the subject. So that in some subjects (especially descriptive and experimental subjects) independence of researcher and in others (especially normative subjects) interaction between researcher and subject is required. In addition, in conclusion chapter, topics such as foundations, resources and research levels in three cited approaches (objective, relative and Islamic approaches) are investigated.},  
Keywords = {research approach, architecture and urbanism, objectivity, relativism, Islamic teachings.},
volume = {4},
Number = {2}, 
pages = {3-16}, 
publisher = {Iran University of Science & Technology},
title_fa = {ارزیابی و نقد رویکردهای تحقیق در معماری و شهرسازی از منظر اسلامی},
abstract_fa ={هر پژوهشگر به هنگام تحقیق و مطالعه‌ پیرامون یک موضوع مشخص، متأثر از مبانی فلسفیِ خاصی برای فرایند تحقیق می باشد که این مبانی، در واقع همچون عینکی هستند که محقّق از پشت آن، به موضوع تحقیق می‌نگرد. در مجامع علمی، این مبانی را با اصطلاح «پارادایم» معرفی می‌نمایند که به معنای رویکرد پژوهشگر در قبال مواردی نظیر مفروضات هستی‌شناختی، معرفت‌شناختی و به ویژه روش‌شناختی است. در این پژوهش، ضمن معرفی رویکردهای (پارادایم‌های) مؤثر بر تحقیقات معماری و شهرسازی (شامل دو رویکرد عینی  و نسبی)، به نقد آنها از منظر آموزه‌های اسلامی با استفاده از روش استدلالی منطقی پرداخته شده است. طی این نقدها نشان داده می‌شود که هیچ‌یک از این دو رویکرد، برای کاربست در تحقیقات معماری و شهرسازی، مبانی موجّهی را ارائه نمی‌نمایند و هر دو با جهت‌گیریِ فروکاهنده، فقط بخشی از حقیقت را گزارش می‌نمایند. بر این اساس، راهبرد به کاررفته در بدنه‌ی مقاله، راهبردی سلبی و نقّادانه است؛ درعین حال، در بخش نتیجه‌گیری مقاله سعی شده است ضمن مقایسه تطبیقی رویکردهای مذکور، رویکرد اسلامی نیز با کاربست راهبردی ایجابی تبیین شود که طی آن، به موضوعاتی نظیر مبانی و منابع و مراتب تحقیق پرداخته شده است. بر اساس نتایج این پژوهش، از منظر اسلامی، اولاً رابطه محقّق با موضوعِ تحقیق بستگی به ماهیت آن موضوع (بر اساس اصل تشکیک وجود) دارد و در برخی موضوعات (به ویژه موضوعات توصیفی و تجربی) استقلالِ محقّق و در برخی دیگر (به ویژه موضوعات تجویزی و اعتباری) تعامل محقّق با موضوع لازم است. ثانیاً اگرچه دامنه‌ی شمولِ تحقیق در معماری و شهرسازی، کلیه‌ی مباحث کمّی (نظیر فن ساختمان) و کیفی (نظیر حکمتِ هنر و معماری اسلامی) را در بر می‌گیرد اما رویکرد اسلامی، مراتب تحقیقات مختلف را در یک سطح نمی‌بیند و علوم تجریدی را بالاتر از علوم تجربی می‌بیند.},
keywords_fa = {رویکرد تحقیق, معماری و شهرسازی, عینی‌گرایی, نسبی‌گرایی, آموزه‌های اسلامی.},
url = {http://jria.iust.ac.ir/article-1-483-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-483-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2016}  
}

@article{ 
author = {Hamzenejad, Mehdi and RahraviPoodeh, Sanaz},  
title = {Conceptual Typology of Synagogues, Churches and Mosques during Safavid Era based on Sacred Attributes of Incomparability, Similarity, Beauty and Glory}, 
abstract ={Places of worship, as symbolic spaces, have played a key role in all religions. In this respect, they differ from other buildings with different functions. However, the presence of places of worship belonging to different religions in the same city or town has been based on identity differentiations. Given the rapidly growing virtual communications in today›s world, it has become even more important to pay serious attention to identity differentiations concerning places of worship. The present study aimed to make a typology of Synagogues, Churches and Mosques in Isfahan- Persian capital during Safavid era. The implication of a comparative comparison among the mentioned places of worship, in terms of symbolic and spiritual concepts, can help contemporary architects and designers to build such buildings. Therefore, the symbolic differentiations, especially those concerning mosques, can be taken into consideration to design and build mosques. The main questions of this study include: what are the identity differentiations among the synagogues, churches and mosques? And, to what extent such differentiations are rooted in spiritual foundations of each religion? The hypothesis of this study is that different readings of Sacred Attributes are reflected in different physical characteristics of different places of worship. Here, considering four scared concepts, that is, attributes of similarity, attributes of incomparability, attributes of beauty and attributes of glory, the built places of worship in Isfahan were studied under three distinct types: similarity-beauty; incomparability-glory and similarity-beauty/ incomparability-glory. Then, keeping the mentioned sacred concepts in mind, the physical characteristics of the built places of worship were examined. Data were gathered based on library sources and attributional studies and then were analyzed comparatively. The criteria applied were examined through a comparative approach among the worship places. Similarly, the results were obtained based on an analytic reasoning. Also, the normative architectural hypothesis of the worship places aimed to prove its validity based on logical reasoning in order to reach a kind of semiotic typology for the Abrahamic worship places. In this respect, the worship places should be chosen synchronically. The most justifiable historical era for the present study seemed to be Safavid era in which minor religions had the privilege of relative freedom. With this aim in view, the most typical cases of each religious worship place were identified. For example, Mushe Haya Synagogue built in Safavid era is a noteworthy case. Major parts of the synagogue have been damaged and only the room of inscriptions, dating back to Safavid era, has survived. The damaged parts were restored in Qajar era. Another synagogue which could provide the researchers with characteristics challenging the proposed hypothesis was Mulah Neisan synagogue. It dates back to about 100 years ago. The Shah Mosque also known as Imam Mosque or Jaame Abbasi Mosque was another case intended for the study. Situated at the southern side of Naqsh-e-Jahan Square, was built between the years 1598 and 1629 under Shah Abbas. Construction of the mosque started in the 24th year of coronation and decorations and additions were completed during the Shah successors. By constructing the mosque, Shah Abbas intended to pay tribute to his grandfather. Vank Cathedral was constructed under Shah Abbas II in Julfa neighborhood, Isfahan. The Cathedral has functioned as a place to hold religious ceremonies, to instruct the priests and to communicate with other Armenians worldwide. The results indicated that churches were among the Similarity-beauty-based type which convey a strong sense of symbolism, intimacy and invitation. Also, in churches natural representations are highly respected, large-scale proportions are applied, high-quality materials are used and spatial variety and movement hierarchy are taken into consideration. A prime example of this is Vank Cathedral. Synagogues, in contrast, enjoy the incomparability-glory attribute. They covey the minimum sense of symbolism and natural representations are reflected only very softly. Proportions are realistic and no costly materials have been used. Spatial variety is also at minimum. Moshe Haya synagogue is a good example. Mosques, in terms of characteristics mentioned stand in-between and are, in fact, similarity-beauty/ incomparability-glory in character. Abbasi Gathering Mosque (masjid-e-Jame Abbasi) is the best example for this. In conclusion, it may be said that synagogues have the lowest inclination to luxury. In contrast, churches have the highest inclination to luxury. Also, worship places in Abrahamic religions have passed through a incomparability-to-beauty process. The best example of this can be seen in Mushe Haya and Mulah Neisan synagogues. Although the latter is more luxurious than the former, they are both less luxurious than Vank Cathedral and Jaame› Abbasi Mosque.},  
Keywords = {Synagogue, Church, Mosque, Similarity, Incomparability, Beauty and Glory.},
volume = {4},
Number = {2}, 
pages = {17-36}, 
publisher = {Iran University of Science & Technology},
title_fa = {گونه‌شناسی مفهومی در پرستشگاه‌های یهودیان، مسیحیان و مسلمانان در دوره‌ی صفویه‌ی اصفهان (بر اساس ویژگی‌های قدسی تنزیه، تشبیه، جمال و جلال)},
abstract_fa ={در همه‌ی ادیان، پرستش‌گاه‌ها، این بناهایِ معناگرا، نقش قابل‌توجهی داشته و با سایرِ بناها تفاوتی بنیادین و ماهوی دارند. هم‌نشینی آن‌ها در شهرهای گذشته ناگزیر، با توجه جدی به تمایزات هویتی صورت ‌گرفته است. امروزه با گسترش روابط مجازی، توجه به تمایزات هویتی پرستش‌گاه‌ها اهمیت چشمگیری یافته است. پژوهش حاضر در ‌پی گونه‌شناسی پرستش‌گاه‌های سه دین ابراهیمی در پایتخت ایران- اسلامی عصر صفوی است تا با توجه به مقایسه‌ی تطبیقی مفاهیم عرفانی آن‌ها، به معماران و طراحان معاصر پرستش‌گاه‌ها کمک کند. این تمایزات مفهومی حاکم را، در طراحی‌ بناهای مذهبی و به‌ویژه مساجد مورد استفاده قرار دهند. پرسش این پژوهش آن است که تمایزات هویتی این عبادتگاه‌ها چیست و این تمایزات تا چه حد ریشه در مبانی عرفانی متفاوت آن‌ها دارد؟ فرضیه‌ی این پژوهش آن است که تفاوت در صفات قدسی پایه‌، مورد تأکید در هر دین باعث تفاوت کالبدی پرستشگاه‌ها گشته است. این صفات قدسی پایه، سبب تفاوت جدی در شخصیت محتوایی ادیان مورد بررسی است و در بسیاری از مظاهر این ادیان قابل ‌مشاهده است. این مقاله با استفاده از دو مفهوم قدسی (شباهت‌نمایی، زیبایی‌خواهی) و سهم هر دین از هر دو مفهوم، مصادیق ساخته ‌شده در اصفهان را در دودسته‌ی «شباهت‌گرا و جمال‌طلب»، «شباهت‌گریز و جلال‌طلب» گونه‌شناسی نموده؛ سپس به بررسی ویژگی کالبدی پرستشگاه‌ها، در ارتباط با هرکدام از این مفاهیم پرداخته‌ است. این پژوهش با استفاده از روش مقایسه‌ی تطبیقی و تاریخ‌پژوهی و مصداق‌پژوهی همراه با استدلال منطقی و بررسی‌های مشاهده‌ای و اسنادی انجام‌شده است. نتایج، بیانگر آن است که کلیساها در گونه (تشبیهی-جمالی)، با ویژگی‌های دلالتگری نشانه و نمادپردازی، طبیعت‌گرایی چشمگیر، دارای تناسبات بزرگ‌مقیاس، دعوت‌کنندگی، تزئینات فاخر، تنوع فضایی و سلسله‌مراتب حرکتی تقسیم‌شده و نمونه‌ی آن (کلیسای وانک) است؛ در مقابل، کنیسا‌ها دارای خصلت (تنزیهی -جلالی)، با دلالتگری حداقلی آیه‌ای، ارتباط کم با طبیعت، تناسبات انسانی، فاقد تزئینات فاخر، حداقل تنوع فضایی بوده و نمود آن، کنیسای موشه‌حیا و کنیسای ملا نیسان است. از این حیث مساجد در حالت بینابین قرارگرفته و دارای خصلت (تشبیهی -جمالی و تنزیهی -جلالی) هستند و نمود آن (مسجد جامع عباسی) است. اقلیت بودن این دو دین در اصفهان سبب حساسیت مضاعف بر روی مبانی و تأکید بر تمایز هویتشان شده است و ازاین‌رو می‌توان این تقابل را معنا نمود.},
keywords_fa = {کنیسا, کلیسا, مسجد, تنزیه و تشبیه, جمال و جلال.},
url = {http://jria.iust.ac.ir/article-1-484-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-484-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2016}  
}

@article{ 
author = {Eshrati, Parastoo and Namazi, Mohammad Kazem and Eshrati, Dorna and FadaeiNezhad, Somayeh},  
title = {Intimating Girls\' schools With an emphasis on vernacular architecture Bushehr city}, 
abstract ={Vernacular architecture is the product of the interaction between local residents and the nature in geographical area which results in unique achievements in providing physical, mental and intellectual needs of human. Vernacular architecture of Bushehr has provided considerable strategies in accordance with the micro ecosystem in its multilayers cultural link. Understanding these strategies can provide ideas for applying in architectural design. One of the ideas was formed intimation  in the hot and humid climate of this city. This principle was very important in some architectural places like Girls› schools. Having contact to the outdoor area, especially for the girl students, who have a low contact because of living in apartment, is very effective in terms of physical, mental and intellectual growth. Therefore, intimation, through increasing the feeling of belonging to the environment, can improve the satisfaction level of girl students to the school which finally improve their creativity. Intimation of schools is considered as providing conditions through architecture and regulations, so that girl students can study in open, semi-open, semi-closed and closed areas of the school more freely and in accordance to the Islamic dress code. This has been considered in the document of fundamental transformation of education and here it has been emphasized on the observance of intimation sentences in the considered area. The purpose of this study is to show the manner of intimating in the schools of Bushehr regarding to the four psychological, cultural, religious, and educational needs. So this study, with emphasizing on intimation in vernacular architecture of Bushehr, and achieving cultural strategies of intimation in climatic architecture of Bushehr, proposes this question: How intimation is manifested in the vernacular architecture of the city of Bushehr? The main strategy for answering this question is a qualitative investigation which has been used for developing the framework of the research; for collecting data it has been used from literature studies, scientific databases and observation methods, and, qualitative analysis has been used for analyzing the data. Findings of this study shows that intimation in the vernacular architecture of Bushehr has been provided in three scales of micro, middle and macro scales. Intimation in micro-scale refers to the single elements of the building in the vernacular architecture of Bushehr which has been manifested either in the internal aspect (internal space) or in the external aspect (space); these elements in the vernacular architecture of Bushehr include «Shanashir», «Tarmeh», «roof and pre-roof», «sashes and openings», «Parasol», «shelter balcony» and «windows». Each of these elements, in addition to their main function, has been applied in design, components, and connections so that they help for making intimation of internal spaces. Intimation in the middle scale refers to the plan typology and combining of the mass and the space; this study shows that, based on the combination of mass and space (the building and the yard) in the vernacular architecture of Bushehr, and regarding to the position of the building to the historic walls of the city, and also regarding to the introvert and extrovert aspects, two main kinds of floor plan arrangements can be identified: the first kind is the buildings enclosing courtyard: introvert-extrovert (within the historical walls of the city); the second one is building without courtyard including row building(s) inside the yard: extrovert (outside the historical walls of the city). In the macro-scale, forming intimation in the vernacular architecture of Bushehr was affected by the location of the building which has considered the opportunities, threats, strength and weakness points of the building regarding creating intimation; this factor has been considered in terms of adjacency. In another words, based on the neighborhood, it has been determined that at the first stage which plan arrangements including extrovert-introvert and extrovert types, and also which plan types including courtyard, or row buildings, or combination of them, should be applied, and in the second stage, the manner of combining the mass and the space has been determined. Furthermore, the methods of applying the strategies of intimation in the vernacular architecture of Bushehr have been provided in three scales of micro, middle and macro. It seems that updating the historical patterns, which has been considered and proposed in text and image through this study, can be a proper and referable model for planners and architects of schools, especially of city of Bushehr. Therefore, it is suggested that planners of education spaces on the one hand, and architects on the other hand, through studying considered patterns in this study, to create multi-functions and flexible spaces in accordance with climate desirability to provide refreshing and productive spaces for the education of the next generation of the country in accordance with the Islamic-Iranian patterns, in addition to rehabilitate and to continue historical patterns. Achievements obtained through this study can be a good ground for the next researches with the purpose of extracting intimation patterns of schools in other areas, especially with similar climate to Bushehr. It is hoped that a comprehensive guide for creating intimate schools will be provided.   },  
Keywords = {Intimation, Girls’ School, Vernacular Architecture, Bushehr, Iran.},
volume = {4},
Number = {2}, 
pages = {37-55}, 
publisher = {Iran University of Science & Technology},
title_fa = {محرم‌سازی مدارس دخترانه با تأکید بر معماری بومی بندر بوشهر},
abstract_fa ={معماری بومی محصول تعامل ساکنان بومی با طبیعت در گستره‌ی جغرافیایی است که به دستاورهای منحصر به فردی در تأمین نیازهای فیزیکی، روانی و ذهنی انسان‌ها منجرگردیده‌است. معماری بومی بندربوشهر نیز راهکارهای شایان توجهی در انطباق با ویژگی‌های خرداکوسیستم منطقه در پیوندهای فرهنگی چندلایه‌ی آن خطه ارائه نموده‌است که خوانش آن‌ها می‌تواند به ارائه‌ی ایده‌هایی جهت کاربست در معماری امروز بینجامد. یکی از این راهکارها چگونگی تأمین محرمیت در اقلیم گرم و مرطوب این بندر بوده است که تأمین آن در برخی فضاهای معماری امروز به ویژه مدارس دخترانه حائز اهمیت است. محرم‌سازی مدارس دخترانه به معنای ایجاد شرایطی است که دانش‌آموزان دختر بتوانند با آزادی بیشتری در مدرسه حضور داشته‌باشند. هدف مقاله‌ی حاضر زمینه‌سازی برای چگونگی محرم‌سازی مدارس در بندربوشهر با نظر به ضرورت‌های چهارگانه‌ی روانشناسانه، فرهنگی، مذهبی و آموزشی محرمیت مدارس می‌باشد. از این‌رو، این پرسش را طرح می‌سازد که محرمیت چگونه در معماری بومی بندربوشهر متجلی گردیده‌است؟ راهبرد اصلی برای پاسخگویی به این پرسش، راهبرد کیفی است و برای شکل‌دهی به چارچوب پژوهش رویکرد نظریه‌ی زمینه‌ای مورد استفاده قرار گرفته‌است؛ در جمع‌آوری اطلاعات از روش کتابخانه‌ای و مشاهده‌ی میدانی بهره برده‌شده و در تحلیل اطلاعات منتج از مطالعات از تحلیل کیفی بهره گرفته شده‌است. دستاوردهای این مقاله نشان می‌دهد که محرمیت در معماری بومی بندربوشهر در سه مقیاس خرد، میانی و کلان تأمین گردیده‌است: ایجاد محرمیت در مقیاس خرد به مجموعه‌ عناصر و ترکیبات حجمی برمی‌گردد که در بعد حجم داخلی وخارجی متجلی گردیده‌است؛ محرمیت در مقیاس میانی، در گونه‌شناسی چیدمان پلانی بر اساس درون‌گرایی و برون‌گرایی قابل واکاوی است؛ مکان‌یابی بنا در محدوده‌ی شهر تاریخی، محرمیت در مقیاس کلان را تأمین می‌نموده‌است. دستاوردهای حاصل از این مقاله می‌تواند زمینه‌ای را برای ارائه راهکارها و کاربست آن در معماری مدارس دخترانه این شهر فراهم آورد.},
keywords_fa = {محرمیت, مدرسه دخترانه, معماری بومی, بندر بوشهر.},
url = {http://jria.iust.ac.ir/article-1-485-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-485-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2016}  
}

@article{ 
author = {Asefi, Maziar and Imani, Elnaz},  
title = {Redefining Design Patterns of Islamic Desirable Contemporary Housing through Qualitative Evaluation of Traditional Homes}, 
abstract ={Qualitative aspects of housing always considered as the most critical planning tools and have gained great interest in recent housing research. Housing areas in order to provide social development, involved the environment around in addition to residential units. This paper tries to assess the quality of traditional houses, describe and analyze them to achieve the criteria to devise guidelines in the next step which are effective for increasing the quality of contemporary housing. Iranian traditional houses have a kind of internal spaces structure on the basis of religious and traditional ideas of Iranian families.These houses have manifested native-traditional models of the past history of Iran which have originated from individual and collective cultures of the people, who have been formed, have grown, have been manifested and have reached perfection. Study of Iranian contemporary architecture indicates that it has been changed with regard to its rich and meaningful history during the time. Roots of the principles governing the traditional houses can be found in Iranian thoughts and culture. Any building which is constructed aims at fulfillment of some living needs. Traditional houses are not only a shelter. Residence indicates meaningful link with the place which can include all of the different levels of private and general life environment. This link is an effort to find identity and to have attachment feeling toward a place while our modern houses couldn’t have fulfilled the most primary needs of residence i.e. tranquility and physical relaxation and generally inspired quality expectations. In this regard, to reach the aim through qualitative approach and case study strategy, this value of the Iranian traditional housing was investigated. This study was carried out by qualitative method and in order to final assess of the data, AHP method was used. The analytic hierarchy process (AHP) is a structural technique to organizing and analyzing complex decisions, based on mathematics and psychology. Rather than prescribing a «correct» decision, the AHP helps decision makers find one that best suits their goal and their understanding of the problem. It provides a comprehensive and rational framework for structuring a decision problem, for representing and quantifying its elements, for relating those elements to overall goals, and for evaluating alternative solutions. Therefore the method of collecting data was based on lists for interview techniques, observation, investigate the features of place and space, measuring attitudes and by searching the literature and documents and maps about the subject. So at first multiple systems of residential environment quality assessment were studied and then a model to assess the quality of housing for this paper was developed. In the second step through the main factors of the model, 5 criteria have been determined to assess the quality of housing.In the next stage parameters derived from the lists in relation to each criterion were analyzed compared to the data of other criteria and the overall impact of research factors in reciprocating reviews and alternatives obtained in relation to the main criteria have been introduced in traditional houses. Then by analyzing and interpreting of these alternatives and considering the effects of lifestyle, human needs and conditions of contemporary society strategies to improve the quality aspects of contemporary housing have been proposed. The term lifestyle can denote the interests, opinions and behavioral orientations of an individual, group, or culture. The term refers to a combination of determining intangible or tangible factors. Tangible factors relate specifically to demographic variables, i.e. an individual›s demographic profile, whereas intangible factors concern the psychological aspects of an individual such as personal values, preferences, and outlooks. Therefore, a lifestyle is a means of forming a sense of self and to create cultural symbols that resonate with personal identity. Not all aspects of a lifestyle are voluntary. Surrounding social and technical systems can constrain the lifestyle choices available to the individual and the symbols she/he is able to project to others and the self.According to the results of the research there is a significant relation between the quality of traditional houses, human, the architecture and the past lifestyle that emanates from traditions and original values. The evaluation showed that in order of importance the criteria of human needs, environmental, physical, functional and structural qualities have contributed in this meaningful relation and among them the first three criteria are more effective. Although in general comparison the coordinated presence of all proposed criteria resulted in lasting quality. Recognizing the traditional strategies and perception the Persian culture and life style can help modern architects to design suitable contemporary house design. People really need a house that response all its duties, not only merely be a shelter.Hence the main orientations for the development of housing in the qualitative aspects should be provided with development of long-term, medium-term and short-term goals. Providing desirable housing according to the physical and spiritual needs of Iranian families is one of long-term goals that must be met in the future.},  
Keywords = {housing, residential environment, housing qualities, Iranian traditional houses, contemporary housing.},
volume = {4},
Number = {2}, 
pages = {56-73}, 
publisher = {Iran University of Science & Technology},
title_fa = {باز تعریف الگوهای طراحی مسکن مطلوب ایرانی- اسلامی معاصر با ارزیابی کیفی خانه‌های سنتی},
abstract_fa ={شاخص‌های کیفی مسکن همواره به عنوان حساس‌ترین ابزار برنامه‌ریزی مسکن محسوب می‌شوند. عرصه مسکن به منظور تأمین رشد اجتماعی، علاوه بر خود واحد مسکونی، محیط پیرامون آن را نیز در بر می‌گیرد. در مقاله حاضر سعی بر این بوده تا با ژرف‌کاوی کیفیت مسکن در خانه‌های سنتی ایران، معیارهایی جهت تدوین راهکارهای مؤثر برای افزایش کیفیت مسکن معاصر به دست آید. این تحقیق به روش کیفی انجام شده و برای ارزیابی نهایی داده‌ها از روش تحلیل سلسله مراتبی بهره گرفته شده است. شیوه جمع‌آوری اطلاعات بر پایه چک‌لیست‌هایی برای تکنیک‌های مصاحبه، مشاهده‌، بررسی ویژگی‌های مکانی- فضایی و سنجش طرز برخورد بوده و در این مسیر از مطالعات اسنادی و کتابخانه‌ای و تحلیل نقشه‌ها استفاده گشته است. بدین منظور در ابتدا نظام‌های متعدد سنجش کیفیت محیط‌های مسکونی مطالعه و مدلی برای ارزیابی کیفی مسکن تدوین شد. در گام دوم با بررسی عوامل اصلی مدل، 5 شاخص کیفی برای ارزیابی مسکن تعیین گشت. در مرحله بعدی پارامترهای برگرفته از چک‌لیست‌ها در رابطه با هر شاخص طی بررسی‌های رفت و برگشتی نسبت به داده‌های دیگر شاخص‌ها و تأثیر کلی عوامل تحقیق، تحلیل و معیارهای به دست آمده در رابطه با شاخص‌های اصلی در خانه‌های سنتی ایران معرفی شد. سپس با تحلیل و تفسیر این معیارها و وارد ساختن تأثیرات سبک زندگی، نیازهای انسان و شرایط جامعه معاصر با امتیازدهی معیارها و الویت‌بندی شاخص‌ها، راهکارهایی جهت بهبود جنبه‌های کیفی مسکن معاصر پیشنهاد گشت. بر اساس نتایج این تحقیق رابطه معناداری بین کیفیت خانه‌های سنتی، انسان، معماری و سبک زندگی گذشته وجود دارد که از سنت‌ها و ارزش‌های اصیل سرچشمه می‌گیرد. همچنین به ترتیب اهمیت، شاخص‌های نیازهای انسان، کیفیت محیطی، کالبدی، عملکردی و ساختاری در این رابطه معنادار سهیم بوده‌اند که می‌بایست در طراحی مسکن معاصر مدنظر قرار گیرند. هر چند در مقایسه کلی همگامی متناسب تمامی شاخص‌های مطرح به کیفیتی ماندگار منتج شده است.},
keywords_fa = {مسکن, محیط مسکونی, کیفیت مسکن, خانه‌های سنتی ایران, مسکن معاصر.},
url = {http://jria.iust.ac.ir/article-1-486-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-486-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2016}  
}

@article{ 
author = {Pedram, Behnam and Hariri, Azadeh},  
title = {Historical Houses beyond Housing implicationsin Historical Context of Isfahan}, 
abstract ={According to the lifestyle, house can be the ground for extensive activities based on employment, cultural, social opportunities for residents. In accordance with needs and activities of human as a space user, Historical houses are built associated with the natural environment. Recognition and protection of values Respect national identity, and Understanding their performance and social role is a basis for understanding and explaining the management system of protecting these valuable elements inhistorical context of Isfahan. Life in some Historical houses is associated with the owner occupation; thus, a space is predicted for working at home. Working pattern at home creates spaces for the profession of the owner, and in some cases, makes some of the spaces multi-functional. Such houses can be classified as historic house workshops. In addition, some historic houses were Occupied by people who were too influential in the social-political conditions of their era; and some of the Important events have been occurred in these house. Despite having historical and architectural value, these Houses can be categorized as an example of the houses of celebrities In Isfahan. Thisstudy Aims to find out the reason of the House workshop s’ architectural style in the historical context of Isfahan and analyze the space and organization of house workshops in order to understand the presence of work space in the main body of the building. The main objectives to answer the key question will be as follows: Analyzing the residential architecture stance in cultural, political, social and economic evolution in Safavid and Qajar eras in Isfahan so that we can understand the typology of historical houses in this city based on the performance and provide a comprehensive category for the historical houses with performance beyond the housing. This is a descriptive-analytical study develope and usie field observation, literature review and gathered information through interviews with a number of residents of historical houses in Isfahan. The findings were analyzed by a qualitative method through comparing and interpreting. Based on the methodology, first, the economic and social conditions of Isfahan in Qajar and Safavid periods were briefly expressed. Then, considering the various functions of houses due to prevailing economic and social conditions at that time, the spaces in the body of the house with multiple functions or specific function beyond the space in residential architecture of these historical periods in Isfahan were analyzed; based on specific objectives and questions of the research, historical houses with multiple functions in Isfahan were classified,These houses weredivided into two general categories: 1. Houses that are influenced by other functions and have changes in the form and space; 2. Houses that are not affected by other functions; and no changes have been occurred in the form and body of the house. Then, trying to identify the cause of the multiple roles in the function of houses, the study achieved another category in which the multi-functional historical houses of Isfahan are divided into two classes of celebrities’ houses and workshop houses. Based on the owner’s professional field, celebrities’ houses are categorized into three categories of: houses of cultural celebrities, political celebrities, and economic celebrities. Workshop house is also divided into two categories based on the type of owner’s occupation: 1. Workshop houses that produce certain products; 2. Non-manufacturing workshop houses where the owner’s enforcement activities in various fields (educational, administrative, etc.) can be done at home. Previously, Zahiri (2014) in his book entitled as «We came, you were not home», based on field studies, examined the place of some of celebrities’ houses in Tehran such as the houses of Badi›ozaman Foruzanfar, AbdulHossein Zarrinkoub, Saeed Nafisi, Mohammad Moein, Sadegh Hedayat, Simin Daneshvar, Nima Youshij, Ahmad, Mehdi Akhavan Sales, Houshang Ebtehaj, Malek al-Sho’ara Bahar, Hussein Monzavi, Sohrab Sepehri, Mohammad Mossadegh, Mehrdad Avesta, etc. In the introduction Of the book, He (or she) says that: “Among these 44 houses, about 40 percent are historically registered and are away from being destroyed by days to some extent. Among the registered ones, 22 percent have Converted to museums, 58 percent of celebrities’ inheritors have sold the legacy of their father or spouse. In addition, among houses which are not registeredas historical buildings, more than 65 percent are destroyed, and there is nothing left but their obscure names»(Zahiri, 2014). The results of this field study indicate the adverse security conditions of this kind of historical houses in the country. Due to having a function beyond housing in the historical contexts, by planning and performing renovation projects, these houses can become economic and cultural institutions in the historical contexts like before. So far, no typology and renovation management system determination of the house workshops and celebrities’ houses have been conducted in the historical context of Isfahan. This research demonstrates that we can present a classification and typology based on specific function in the historical houses with roles beyond housing. Also, we can determine the impact of the relationship between work space and house in the form and structure of the building. Also, in this discussion, through the knowledge gained from the ultra-residential function and intangible values of the relationship between work space and house, we can provide a pattern to explain the renovation projects based on space and spirit revival.},  
Keywords = {historical houses of Isfahan, work at home, celebrities’ houses, house workshop.},
volume = {4},
Number = {2}, 
pages = {74-89}, 
publisher = {Iran University of Science & Technology},
title_fa = {خانه های تاریخی با نقشی فراتر از مسکن در بافت تاریخی اصفهان},
abstract_fa ={خانه‎های تاریخی اصفهان بر اساس نیازهای فرهنگی، اجتماعی و اقتصادی انسان به عنوان کاربر فضا و همچنین در ارتباط با بستر طبیعی، بنا شده است. حفاظت از آنها به منزله‌ی پاسداشت هویت ملی بوده و آگاهی از نحوه‌ی عملکرد و نقش اجتماعی شان مبنایی برای شناخت و تبیین نظام مدیریت حفاظتی از این عناصر ارزشمند بافت‌های تاریخی اصفهان است. جریان زندگی در برخی خانه‌های تاریخی با شغل مالک در ارتباط بوده؛ از این جهت فضاهایی برای آن عملکرد خاص پیش‌بینی شده است. این قبیل خانه‌ها را می‌توان در زمره‌ی خانه‌کارگاه‌های تاریخی دسته‌بندی کرد. همچنین برخی خانه‌های تاریخی بستر زندگی افرادی بوده است که در تحولات اجتماعی- سیاسی دوران خود بسیار تأثیرگذار بوده‌اند و پاره‌ای از وقایع مهم در کالبد آن خانه تاریخی نقش می‌بندد. این خانه‌ها علی‌رغم داشتن ارزش‌های تاریخی و معماری به عنوان نمونه‌ای از خانه‌های مشاهیر اصفهان قابل دسته‌بندی می‌باشند. پژوهش حاضر در پی پاسخ‌گویی به چرایی خلق معماری خانه‌کارگاه‌ها در بافت تاریخی اصفهان و تحلیل نحو فضایی و سازماندهی خانه‌ی کارگاه‌ها به منظور درک حضور فضای کار در کالبد اولیه‌ی بنا بوده است. اهداف اصلی در راستای پاسخ‌گویی به پرسش کلیدی به این قرار خواهد بود: با تحلیل و بررسی جایگاه معماری مسکونی در تحولات فرهنگی، سیاسی، اجتماعی و اقتصادی دوران صفویه و قاجار در اصفهان، بتوان به گونه‌شناسی خانه‌های تاریخی این شهر براساس نوع عملکرد پرداخت و دسته‌بندی جامعی برای خانه‌های تاریخی با عملکرد فراتر از مسکن تعیین نمود. این پژوهش با روش توصیفی- تحلیلی و با هدف توسعه‌ای و با بهره‌گیری از اسناد کتابخانه‌ای، مطالعات میدانی و مصاحبه انجام شده و یافته‌ها طبق روشی کیفی و از طریق مقایسه و تفسیر تحلیل شده‌اند. نتیجه‌ی پژوهش نشان می‌دهد که می‌توان تقسیم‌بندی و گونه‌شناسی بر اساس عملکرد خاص در خانه‌های تاریخی با نقشی فراتر از مسکن ارائه کرد. همچنین تأثیرات ارتباط فضای کار و خانه را در فرم و کالبد بنا تبیین نمود.},
keywords_fa = {خانه‎های تاریخی اصفهان, کار در خانه, خانه مشاهیر, خانه‎کارگاه.},
url = {http://jria.iust.ac.ir/article-1-487-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-487-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2016}  
}

@article{ 
author = {Fooladi, Vahdaneh and Tahbaz, Mansoureh and Majedi, Hami},  
title = {Double-shell dome in terms of thermal behavior in Kashan desert climate}, 
abstract ={Since a large part of Iran is located in hot-dry climate, also the maximum amount of radiation absorbed is done from the roof in low-lying buildings among other facades in summer. And also the maximum area of the outer shell of the building is dedicated to the ceiling. Further, the most energy consumption is devoted to the building, and there is high cost of cooling  in the summer in Iran. Hence the implication of the roof’s shape in providing comfort conditions couldn’t br ignored. On the other hand, the vernacular architecture of Iran, like many other ancient civilizations has provided comfort conditions for many years with lower energy consumption. The double-dome roof is one of the indigenous architecture in hot-dry climate of Iran.  Suitable double-dome is considered to provide comfort conditions in public buildings. By this aim, Kashan, a city of seven thousand years old and a vernacular architecture is chosen. The dome of the Chehel Dokhtaran tomb, that followes the general form of Kashan domes and has certain circumstances of this research, was considered the base. Afterwards the following tests were tried respectively and there were some changes on the geometry of the double-dome of the tomb by computer simulations such as Ecotect, Design Builder and Fluent softwares. A-conduction: the reduction of heat transfer of the roof the better thermal performance on hot and cool days; Test 1. Single shell dome is considered by removing the inner shell. Test 2. The distance between two shells was decreased. Test 3. The distance between two shells was increased. B-radiation: the more radiation absorbed is reduced, the better thermal performance of the roof on hot days; Test 4. The outer surface of the dome is deformed into hemisphere shape. Test 5. Covering the outer shell of the dome by traditional tile. C-Convection: the warmer air is less dense than the cold air and always move upward, therefore the more remove the hot air accumulated inside the more comfort conditions provide in summer; Test 6. Creating windowes in outer shell of the dome. Test 7. Creating wind-catcher on the top of the dome. The results of conduction, radiation and convection tests were compared with each other: Considering the dome with two shells regardless shells distance from each other is significantly effective to provide comfort conditions in hot and cold days, due to reducing heat conduction from outside to inside and vice versa. In the case of double shell dome with thin air layer like 5cm thikness between shells, the air layer acts as thermal insulation and the heat transfers only by conduction in such a way that the convection heat transfer isn’t done. Compared with the main dome, the heat was crossed from the outer shell of the main dome during the day, and is collected at the top of the space between two shells; pass out while the weather temperature decreased at night, in test2 the heat transferred later to the outside. So, indoor air will experience higher temperature. And on winter, the heat will be transferred faster to the outside. So, the inside temperature will be hotter in summer and colder in winter. In test3 the distance between two shells is increased to 3m and be filled by air. The heat will be collect under the top of the outer shell and will be far from the surface of the inner shell, although the interior vortices are formed completely and faster than the basic form in summer day and night and more time is required to transfer heat from outside to inside and vice versa. But on winter night the heat was gathered under the inner-dome will transfer to the air between tow shells. Compared to the main dome the heat will be transferred faster to the outside because of the stronger vortices. So in the winter inside air will be colder. Comparision Nari dome form and the hemesphire dome with similar area, Nari dome is more suitable, thanks to the more surface area of it that is placed in shade and less direct and indirect radiation absorbed on hot days. If the outer surface of the dome covered by bright tiles, reduces the absorption of radiation and the air temperature will be decrease on summer. Air conditioning between shells caused evacuation of gathered heat and in summer reduces inside air temperature. Wind-catcher causes negative pressure of the wind power on the outer dome, and make hot air that was gathered under the inner shell pulling out. And through heat exhaust, inside ventilation is formed, which is desirable on summer. The general result is: The best geometric configuration to cover the roof of the building in desert climate of Kashan and similar climates, is the double-shell dome with outer-shell in the form of Nari-shaped and the inner-shell in the form of sphere sector, which similar to the dome of the Chehel Dokhtaran tomb of Kashan. Therefore with installing windowes on the outer shell and installing wind-catcher on top of the dome to remove the hot air. Also covering the dome by Iranian tiles, reduces the absorption of radiation. So the air temperature inside the building reduces on summer. Also close windowes and wind-catcher would be desirable, on winter.},  
Keywords = {double dome, hot and dry, Kashan, conduction, radiation, convection.},
volume = {4},
Number = {2}, 
pages = {90-106}, 
publisher = {Iran University of Science & Technology},
title_fa = {گنبد دوپوسته از منظر عملکرد حرارتی در اقلیم کویری کاشان},
abstract_fa ={از آنجا که بخش وسیعی از کشور در اقلیم گرم و خشک واقع شده است و بیشترین میزان جذب تابش در تابستان و در ساختمان‌های کم‌ارتفاع از ناحیه‌ی سقف ساختمان صورت می‌گیرد و در حالی که بیشترین مساحت پوسته‌ی خارجی این ساختمان‌ها به سقف اختصاص دارد؛ سرمایش تابستانی هزینه‌ی بالایی را به ساختمان تحمیل خواهد کرد. از این رو شکل سقف ساختمان به لحاظ تأمین شرایط آسایش فضای تحت پوشش آن اهمیت ویژه می‌یابد. از طرفی معماری بومی ایران همانند بسیاری از تمدن‌های کهن برای سال‌های متمادی با مصرف انرژی کمتری، شرایط آسایش ساکنان را فراهم می‌نموده است و سقف گنبدی دوپوسته، یکی از عناصر بومی معماری مناطق گرم و خشک ایران می‌باشد. بنابراین می‌توان با طراحی گنبد دوپوسته مناسب به شرایط آسایش فضای داخل ساختمان‌های عمومی کمک نمود. با این هدف، کاشان به عنوان شهری با قدمت هفت هزار‌ساله و دارای معماری بومی، انتخاب و در آن گنبد بقعه‌ی چهل‌دختران که از فرم کلی گنبدهای کاشان پیروی می‌کند و دارای شرایط خاص تحقیق می‌باشد؛ مبنا قرار داده شد. سپس توسط شبیه‌سازی رایانه‌ای با نرم‌افزارهای اکوتکت، دیزاین‌بیلدر و فلوئنت، در شکل هندسی گنبد دوپوسته، تغییراتی داده شد و نتایج حاصل از آزمون‌های انتقال حرارت از طریق هدایت، تابش و همرفت، با یکدیگر مقایسه گردید. نتیجه اینکه در اقلیم کویری کاشان و اقلیم‌های مشابه، بهترین شاکله‌ی هندسی جهت پوشش سقف ساختمان، گنبدی است دوپوسته با پوستهی خارجی به شکل ناری و پوسته‌ی داخلی به شکل قطاع کره، با تناسبات شبیه به گنبد بقعه‌ی چهل‌دختران کاشان. در این صورت در تابستان با ایجاد دریچه‌هایی در پوسته‌ی خارجی و تعبیه‌ی بادخان در رأس گنبد جهت تخلیه‌ی هوای گرم جمع شده در زیر آن و ایجاد پوشش خارجی کاشی روشن و براق، جهت کاهش جذب انرژی تابش، که کاهش دمای هوای داخل بنا را به همراه خواهد داشت؛ و در زمستان نیز بستن دریچه‌ها و بادخان مطلوب خواهد بود.},
keywords_fa = {گنبد دوپوسته, گرم و خشک, کاشان, هدایت, تابش, همرفت.},
url = {http://jria.iust.ac.ir/article-1-488-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-488-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2016}  
}

@article{ 
author = {Soltanifard, Hadi and Seyedmoradi, Zohreh Sadat},  
title = {Transformation of the Grand Mosque Position in the Islamic City Spatial Configuration-Case study: the Grand Mosque of Sabzevar City}, 
abstract ={In recent century, urban development has caused be numerous changes in spatial structure of Iranian cities. One of the most changes has occurred in the relationships between urban elements and effect on grand the mosque functional spatial characteristics. Sabzevar grand mosque is one of the important elements of the historic city with religious and social function and had important role in urban spatial relation and solidarity. But today, this element has lost role as an urban space and isolated other urban municipal functions. From the spatial characteristics of space, mosque is a part of urban opens spaces and interacts with it. The position of the mosque by the spatial configuration analysis and its impact on the use of space, flow and function is explained. Mosque has formed by open spaces and its relationship with city space in a complex system and has changed from a mere physical element, to an element with spatial nature. The main research object is to study of functional and spatial configuration of the city and the mosque and analysis of its effects on grand mosque spatial and functional properties between two historical periods (1907- 2015). The aim of this study is to evaluate the spatial characteristics of mosques and comparison with its existing functions. From Space Syntax theory; situations analysis and how to communicate these points in the city, indicate accessibility, hierarchy and choosing the paths leading to the specific points that have a direct relationship with the routing of these characteristics and mental structure of space urban. The important aspect in this research is topological analysis of urban spaces and their comparison to analysis of functional relationships. In other words; the availability of space or urban areas does not necessarily mean short distance and close it (physically), but the availability and arrangement of space or places dependent on the construction of urban space. Therefore, urban open spaces and the arrangement of the physical elements followed on space topological characters such as integration and choice, and features structural and functional relationship forms. Research is a quantitative-comparative study using spatial parameters as,integration, connectivity and choice which referred in the theory of space syntax analysis. The results showed that despite an increase of integration and connectivity the grand mosque in 2015, the standard deviation of historical mosque in the city has increased. The spatially the grand mosque in 1907, the integration of spatial and physical relationship is better than 2015. The studies of characteristics of the city in two historical periods indicate that the city of Sabzevar in 1907 was more cohesive and homogeneous nature. In addition to the grand mosque in historic period the clarity and intelligibility of the city is remarkable. Therefore; we can say that the element of the grand mosque has remarkable position in the hierarchy of urban space in this period. Analysis of the space a characteristic the show the grand mosque has defined as a place in urban space configuration and performed and indicated as an urban space. The basis of this analysis, evaluation of choice and integration and analysis of correlation of selected parameter that defined topological space characteristics. In terms of space syntax theory, if you have highest correlation between choice and integration, it has important position in urban configuration as functional characteristics. Comparison of results show that the mosque in the historical period, was as part of a system of communication and coordination with the city›s spatially and functionally. Therefore, the high integration and intelligibility caused to turn the grand mosque to a key element, promoting it as a unique space in the city. However, in contemporary times, this relationship is significantly lower than the historical period and shows that the mosque not only as an urban space as a physical element associated with urban space and spatial- functional properties. Finally, in the spatial structure of Iranian cities, the grand mosque was an important element and symbol of the Muslim community due to their position of spatial- functional properties. The grand mosque is not only a physical element that is specified by the fence and the wall surrounding the internal spaces, but rather an active urban element caused to integrated space and the city in global and local level.},  
Keywords = {Spatial Configuration, Space Syntax Theory, Topology, Grand Mosque, Sabzevar.},
volume = {4},
Number = {2}, 
pages = {107-123}, 
publisher = {Iran University of Science & Technology},
title_fa = {دگرگونی جایگاه مسجد جامع در پیکره‌بندی فضایی شهر اسلامی مورد مطالعه:‌ مسجد جامع شهر سبزوار},
abstract_fa ={در یکصد سال اخیر، توسعه‌ی شهری در ایران سبب تغییرات عدیدهای در ساختار فضایی شهرها شده است. یکی از مهمترین این تغییرات، دگرگونی در روابط میان عناصر شهری و اثرات آن بر ویژگی‌های فضایی- عملکردی مسجد است. مسجد جامع شهر سبزوار یکی از عناصر مهم تاریخی شهر می‌باشد که علاوه بر عملکرد اجتماعی- مذهبی، نقش مهمی در ارتباط و پیوستگی فضایی هسته‌ی تاریخی شهر سبزوار داشته است. اما امروزه این عنصر نقش خود را به عنوان یک فضای اصلی شهری از دست داده است و به صورت منفک از سایر عملکردهای شهری قرار دارد. مسأله‌ی اصلی در این تحقیق، بررسی و تحلیل اثرات پیکره‌بندی شهر و مسجد جامع سبزوار بر روابط فضایی- عملکردی و مقایسه آن در دو دوره‌ی تاریخی (1285- 1394 هجری شمسی) است. هدف از این تحقیق، بررسی ویژگی‌های فضایی مسجد در دو دوره‌ی فوق و سنجش آن در مقایسه با کارکردهای کنونی آن است. تحقیق از نوع کمی- مقایسه‌ای است و با استفاده از متغیرهای هم‌پیوندی، اتصال و انتخاب در تئوری چیدمان فضا به تحلیل روابط فضایی می‌پردازد. نکته‌ی قابل توجه در این تحقیق تحلیل توپولوژیک فضاهای شهری و مقایسه‌ی آنها جهت تحلیل روابط عملکردی است. نتایج نشان داد که مسجد در دوره‌ی تاریخی از وضوح و خوانایی قابل توجهی نسبت به دوره‌ی کنونی برخوردار بوده است. همچنین مسجد و شهر در سال 1285ه.ش. از انسجام فضایی بالایی نسبت به دوره‌ی معاصر برخوردار بودند. علاوه بر این تحلیل توپولوژیک فضای شهری و رابطه‌ی همبستگی میان دو متغیر هم‌پیوندی و انتخاب نشان داد که مسجد در سال 1285ه.ش. به واسطه ارتباط کالبدی و فضایی با پیرامون خود علاوه بر نقش اجتماعی- مذهبی به عنوان یک فضای شهری عمل می‌کرده است و از نظر عملکردی یکی از جاذب‌ها و انتخاب‌های اصلی استفاده‌کنندگان در تردد و استفاده از این فضا به شمار می‌رفته‌است؛ درحالیکه در سال 1394 ه.ش. مداخلات گسترده و حذف ارتباط کالبدی- فضایی میان مسجد جامع و سراهای مجاور و بافت مسکونی پیرامون سبب تغییر جایگاه مسجد جامع از یک فضای شهری در ساختار فضایی شهر تاریخی سبزوار و نزول آن به یک عنصر کالبدی و معماری صرف در زمان حال است. از این رو، امروزه به میزان زیادی از تعاملات اجتماعی در مسجد جامع سبزوار کاسته شده و مسجد جامع به عنوان یک عنصر کالبدی فقط دارای نقش مذهبی است.},
keywords_fa = {پیکره‌بندی فضایی, تئوری چیدمان فضا, توپولوژی, مسجد جامع, سبزوار.},
url = {http://jria.iust.ac.ir/article-1-489-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-489-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2016}  
}

@article{ 
author = {moazen, Sajad and nadimi, Hadi and abuei, rez},  
title = {Vitality of Iranian architectural monuments (Comparative analogy between Senescence of historical monument and Senescence in Islamic viewpoint)}, 
abstract ={Getting older in every existence (animate beings and inanimate objects) cusses a quality, which could be called senescence. Physical appearance of senescence results in internal challenge, change and development. In order to improve a correct interaction between human and historical site, it is necessary to study the unknown capacities of Iranian historical architecture. Compared with the physical aspects, understanding the semantic dimensions of a monument is intangible. Understanding the ultra-physical aspects of a monument is subtler compared with the physical aspects and requires attendance in workspace and comparative analogy with other sciences - such as the humanities. Aging is not just limited to humans and everything that is alive past life it can be called old. Reverent look in historic monuments based on considering them as a museum or sanctify, prevent playing there active role –as a mentor- in society. The Elderlies in Human Society reminding the death, they are narrating diverse experiences, comprising relaxation based on a long life against the glancing emotions in contemporary age. If we do not notice these things, old mans should be waiting to dying, and slow down progress of their aging is a annoying matter to the new society. Cicero says: The assertion that old mans could not be accomplished any task and he is useless, it is like the saying, the helmsman at sea will do nothing. Aging and obsolescence of monument is also effective on work’s soul in addition to its body and gives specific qualities to the work and demands special clerk for better interaction of human with work. The subject of this paper is to compare the work aging with human aging and its significance in Islam. When we look at a work of art, a dialogue is opened between the work of art as an aesthetic object and our eye. Concentration on the material aspects over the artistic or aesthetic ones tends to reduce works of art to objects. Ruskin In the lamp of memory ( written in 1848 )  remark that the greatest glory of a building is in its age, and the deep sense of voicefulness, of stern watching, of mysterious sympathy, nay, even of approval condemnation, which we feel in walls that have long been washed by the passing waves of humanity. Buildings achieve such voicefulness from the succeeding generations that use them. One thing we can’t do with the past is replicate it. This paper is aimed to stimulate different view angles to Iranian architecture monuments and to create constructive interaction based on mutual understanding of both parties› needs – human and monument. In order to understand the phenomenon of monument aging with descriptive and phenomenology method, we will examine «aging» from Islamic point of view and will import the resulting understanding into the physical universe of architecture using adaptive method. It should be noted that the metaphorical view Effects about Iranian historical architecture is the main cause in shaping the framework paper progress. According to Islam, aging is not a disease, but it is a gift of God (the Holy Prophet (peace be upon him)) said: white hair is light, do not trim it); also Islamic point of view to aging subject is holistic and is generalizable to the elders out of the elders of human society (such as historical buildings). The results of comparing the narratives of aging dignity with architectural monuments; 1. The presence in monument is reminder, because old human and old monument has the role of remaindering like prophet. 2. The necessity of maintaining the respect of aging work in both human presences in work realm and in physical interventions realm. 3. The monument status is the best, because the poor sections or errors in design and construction over time have been sentenced to replacement by better work. 4. Preserving aging works is preferable to renewing because they have recorded ancients’ self materials and dignity resulting from aging of materials creates the same sense of respect in present person that white hair of the elderly person creates this respect.},  
Keywords = {Comparative analogy, Ultra-physical, Aging, Islamic narratives.},
volume = {4},
Number = {2}, 
pages = {124-135}, 
publisher = {Iran University of Science & Technology},
title_fa = {حیات آثار تاریخی معماری ایرانی (مقایسه‌ی تطبیقی کهولت اثر تاریخی با سالخوردگی در دیدگاه اسلام)},
abstract_fa ={دیدگاه تفسیری به حیات و زندگی آثار تاریخی معماری ایران بر اساس قدمت معنادار آنها به عنوان تقدیر تاریخی یک ملت- از شناخت کالبدی رایج فراتر رفته و علاوه بر جنبه‌های فنی و تکنیکی اثر، جنبه‌های معنوی و روحانی آن را نیز مورد توجه قرار می‌دهد. شناخت وجوه فراکالبدی و نامحسوس اثر تاریخی معماری نیازمند حضور در فضای اثر و مقایسه‌ی تطبیقی با دیگر علوم -مانند علوم انسانی- است. کهنگی اثر تاریخی علاوه بر جسم، بر روح اثر نیز مؤثر است و اثر را واجد کیفیاتی خاص می‌کند و در جهت تعامل بهتر انسان با اثر، منشی خاص می‌طلبد. مسئله‌ی این مقاله مقایسه‌ی کهولت اثر با سالخوردگی انسان و اهمیت آن در دین اسلام است. هدف این مقاله، برانگیختن زاویه‌ی نگاهی متفاوت به آثار تاریخی معماری ایرانی و ایجاد تعاملی سازنده بر اساس فهمی مشترک از نیازهای طرفین -انسان و اثر تاریخی- است. سؤال اصلی مقاله این است که از مقایسه‌ی تطبیقی کهنگی اثر تاریخی معماری با سالخوردگی، چه نتایجی در زمینه‌ی حفاظت از این آثار گرفته می‌شود؟ در جهت شناخت پدیده‌ی سالخوردگی اثر تاریخی با روش توصیفی «سالخوردگی» را از دیدگاه اسلام مورد بررسی قرار داده و با روش مقایسه‌ی تطبیقی و نگاه استعاری بر اساس تشابهات دو پدیده، شناخت حاصل را به عالم کالبدی معماری وارد خواهیم کرد. روش تجزیه و تحلیل داده‌ها (که عموماً روایات اسلام است) روش تفسیری است. از نظر اسلام پیری بیماری نیست؛ بلکه موهبتی الهی است. همچنین زاویه‌ی نگاه اسلام به موضوع پیری کل‌نگر و قابل تعمیم به پیرانی خارج از پیران جامعه انسانی (مثل بناهای تاریخی) است. نتایج حاصل از مقایسه‌ی روایات در شأن پیری با آثار تاریخی معماری را می‌توان چنین برشمرد: 1. حضور در اثر تاریخی متذکر است. 2. وضع موجود اثر تاریخی وضع احسن است؛ چراکه در طول زمان بخش‌های بی‌کیفیت یا دارای خطا در طرح و ساخت‌، محکوم به جایگزینی توسط اثری بهتر بوده‌اند. 3. حفظ آثار پیری از آنجا که مصالح انفاس گذشتگان را در خود ضبط کرده‌اند؛ ارجح بر نوسازی است و وقار حاصل از کهنگی مصالح همان حس احترامی را در شخص حاضر برمی‌انگیزد؛ که موی سپید شخص سالخورده.},
keywords_fa = {مقایسه‌ی تطبیقی, فراکالبد, سالخوردگی, روایات اسلام, اثر تاریخی معماری.},
url = {http://jria.iust.ac.ir/article-1-490-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-490-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2016}  
}

@article{ 
author = {Noghrehkar, Abd-al-hami},  
title = {The interrelation between Islam andhumanprocesses theory of (Salam) -}, 
abstract ={In order to achieve a new Islamic civilization, in between science topics such as creating works of art and architecture, it is necessary to present a conceptual model and a foundation. In terms of structure and process, this model should be comprehensive and content of each stage of the sources must be explicated according to islamic rules. In addition, this model should provide a structure, so that we can evaluate the quantitative and qualitative aspects of human processes and we should be able to  criticize it.  In thishandbook we have explain the human processes in five stages andcompulsory human processes (based on Figure - 1) are explained. In the first stage: determination (world and people) Islamic point of view :  At this stage of actual and potential positive and negative tendencies of human beings and their needs and their relations with each other and the world of the comparative study and analysis between Islam and other schools in the world. This step is important threads about anthropology, epistemology, god, ontology, sociology, philosophy, history and the human relationship with the natural environment and artificial world as a whole. Of topics (beliefs)and the above categories (needs and instinctive inclination) people and the concept ( Aesthetics) will be concluded by the Islamic laws. In the second phase: the category (motivations and intentions) is voluntary and optional for every human beings. From the perspective of Islamic motives, it is classified in five (solvents, recommended, permissible, detestable and forbidden) categories. They are called (five basic sentences ). In the third phase: one based on perception internal motivations (conceptual and divine) wants to practice or work in the natural world, made in(Material and natural forms). Islam (the Shia school) has ten principles to concepts and forms of expression in the world of nature, which is subjective. . The humanitarian principles enables (artists, architects and urban planners) to make a detailed program and so would realize the conceptual and temporal and spatial learning with respect to the total circumstances of time and place in the natural world. In the fourth phase: Based on the previous steps and talented person (speech, behavior or works) is produced which generally is manifested in the phenomenon of his ideas. From an Islamic perspective, the phenomena like (incarnation) or (neutral), are nothing but a sign, such as human relationship with his own image. In the fifth phase: works of man, material and spiritual has an impact on the audience and the subject. Material impacts are a mandatory issue and are related to the overall environmental conditions. But the spiritual influence is optional and depends on the relative audience. Artists and audiences have also two linkages. A relationship (innate, kind, eternal and fixed) and one type of relationship (relative, multiple, variable) is dependent on the total circumstances of time and place. Islamic culture in the Shiite-based research methodology of this thesis is based on two source (wisdomand story). The above data through methods (logic) and (commentary - analysis) are investigated and approved. According to Islam, what is (scientific), is rational and what is rational, is (Islamic) and the sources and bases of the above can be assessed and approved. In the process of this treatise, the relation of Islamic ideology with each one of the above-mentioned sources and bases will be discovered, assessed and compared with other competitive ideologies. At the end two tables will be introduced to assess the human processes. In the first table the quality impacts and content impacts will be studied and reviewed (figure number-2). And in the second table, the effect of quantity and engineering work will be evaluated. (Figure - 3) It can opens the door to reform of educational programs on topics such as between knowledge like (arts and architecture and urbanism). And methods of research and design and construction management processes at all levels, are from an Islamic perspective and assist the executives and experts to assess the effects of those works.},  
Keywords = {evaluation, process, Islam, architecture, strategy, tactic, solution, ejtehad.},
volume = {4},
Number = {3}, 
pages = {4-21}, 
publisher = {Iran University of Science & Technology},
title_fa = {نسبت اسلام با فرایندهای انسانی  فرا نظریه سلام(SALAM)  طرح مدلی (بنیادی– کاربردی) در (ساختار ،منابع، مبانی و ارزیابی) آثار هنری ، معماری و شهرسازی از منظر اسلامی (راهبردها،راهکار ها ،راه حل ها و نقد فرایندهای انسانی)},
abstract_fa ={در جهت ارائه نقشه راهبردی تحقق تمدن نوین اسلامی، درحوزه‌های مختلف و ابعاد متنوع آن باید از ، مدلی بنیانی و کاربردی را که مبتنی بر ساختاری علمی و منطقی و جهانی است ، ارائه نمود و سپس محتوای آن را مبتنی بر فرهنگ اسلامی (کلام الهی و سنت معصومین)، منطبق بر حقایق هستی از عالم و آدم مورد بهره برداری قرار داد سپس بر اساس مبانی آن مدل ، ارزیابی آثار را ارائه نمود.در غیر این صورت اهداف انقلاب اسلامی که اهدافی انسانی، فراملی و تاریخ ساز است هرگز محقق نخواهد شد.این رساله بر این باور است که این مدل ساختار کلی، مراحل ، منابع و مبانی هر یک از مراحل آن به صورت عمیق و خطاناپذیر مبتنی بر مکتب الهی اسلام ، قابل ارائه می باشد. در عین حال این ساختار از بعد علمی، عقلانی و وحیانی نیز قابل تحقیق ، تبیین و اثبات است یعنی هم به صورت درون دینی و هم برون دینی اثبات پذیر است .این ساختار کلی، که شامل حقایق عالم (عوالم وجود) و آدم (استعدادهای بالقوه و بالفعل، اراده، اختیار، آثار و سیر هبوطی و عروجی انسان) می باشد همه در ذیل (مشیت و قضا و قدر الهی ) قابل تبیین و تحلیل است. روش تحقیق در این رساله مبتنی بر ساحات و مراتب عقل (استدلال منطقی) و مبتنی بر نقل (کلام الهی و سنت معصومین(س))، روشی استنباطی، اکتشافی و تفسیری می باشد. منابع خطاپذیر تحقیق (عقل تجربی و اجماع خبره گان) و منابع خطاناپذیر و داور آن (آیات قرآن و سنت معصومین(س) ) خواهد بود.مهمترین دستاورد این تحقیق، تبیین ساختار کلی فرایند های انسانی، مراحل و منابع اسلامی آن و بخصوص مبانی و اصول (راهبردی–مفهومی ) و راهکارهای (کاربردی-عملی) و راه حل های اجرایی مبتنی بر اصول دهگانه اجتهاد در شیعه و ارائه مدلی برای (ارزیابی آثار) از منظر اسلامی است.در عین حال در هر مرحله مکاتب منحرف و ناقص معاصر غربی (نوگرایی و فرانوگرایی) مورد ارزیابی و نقد قرار می گیرند.دستاوردهای این تحقیق در کلیه مباحث آموزشی، پژوهشی و اجرایی، بخصوص در رشته های میان دانشی نظیر گروه های هنری و معماری و شهرسازی، قابل استناد و بهره برداری است.این تحقیق در مجموع به ارائه یک نظریه جدید (انکشافی و تفسیری) با نام سلام (SALAM)1  در حوزه فرایندهای انسانی و رشته های هنری و معماری و شهرسازی می پردازد. این تحقیق مقدمه ای در جهت تبیین نقشه راه تمدن نوین اسلامی در کار گروه هنر، معماری و شهرسازی نیز می باشد.نتایج این تحقیق در تعدادی نمودار و جدول جمع بندی شده است.},
keywords_fa = {ارزیابی , فرآیند, اسلام , معماری , راهبرد, راه کار , راه حل , اجتهاد},
url = {http://jria.iust.ac.ir/article-1-544-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-544-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2016}  
}

@article{ 
author = {HashemiToghroljerdi, Seied maji},  
title = {Assessment and criticism of the decisions of the Supreme Council for Urbanism and Architecture about Islamic identity of Urbanism and Iranian Architecture.}, 
abstract ={City and neighborhoods with cultural diversity and interests of citizens, apart from planning of master planning, were residents living and their growth space. Now in the Framework of imitating patterns of master plannings, life and health of citizens is encountered toi jeopardy. Urbanization and the phenomenon of consumerism, complications resulting from the formation of crowded areas and the procedures of changing the use of gardens and farms are the problems leading the managers and urban planners to optimize land use in urban areas to preserve green space and to develop the control of building density so that it can provide the possibility to create environmental settlements in accordance with the cultural conditions. Architecture and urban planning system has a direct relationship with the culture of society, as far as architecture and urban planning of each country can be considered as the symbol and embodiment of the prevailing cultural conditions. Given the importance of issues such as legal and sustainable revenues, if the income of municipalities causes chaos in architecture and urban planning system, culture and social systems will experience serious problems. Although imperative architecture does not necessarily result in good architecture but bad commands lead to anomalies in the system of architecture. Human societies are influenced by ethic and are governed by legal obligations. Therefore, law and legal criterion greatly influence the society›s governance and management of city. Architecture and urbanism decisions that are at odds with ethical principles make loose the most important social institution namely the family. With the approval of the establishment of Supreme Council for Planning and Architecture from the end of 1972 the Council became the most important institution that ratified the urbanism criteria and regulations and procedures. This article is formed with the most important question that what are the regulations and legislative acts of the Urbanism Supreme Council in coordination with the aims of Islamic Revolution for making Islamic the architecture and urbanism of Iran and what is the main approval of anti-Islamic urbanism and human. Due to the interdisciplinary nature of the research subject, it is faced with two groups of decisions through library method and semi-structured interview with researchers. The first group only by shape points to the need for Islamic architecture and urbanism. But, the second group has destroyed Iranian and Islamic urban culture and has led to the diversion of wealth from productive to non-productive tasks such as buying land and apartment as inflationary variables in terms of selling building density for more income on behalf of municipalities, regardless of the legal rules and ethical principles such as the rule of jurisprudence “Lazarar” and the principle of “ Justice”, by which harming the sovereignty of the people and the disproportionate distribution of wealth is prohibited. Other findings show that despite the preference of new legal norm on old, every new criterion approved for considering the Islamic principles, respect for privacy and preventing the aristocracy and social rights, is not implemented because of conflict with sale density. Finally, this paper suggests the need to determine the financial stability system for municipal government in form of approval of legal bill of government in Islamic Consultative Assembly and also change the current framework of the Supreme Council for Planning and Architecture in a way that with strengthening its juridical-legal aspect its political function and sectional decisions are reduced and the possibility of deviation from council formation targets is minimized. In other words, the most important aspect that provides the possibility of Islamic urbanism formation is to observe the principle of confidentiality, the right of neighbors and lack of aristocracy in urban decisions and coordination of building regulations of urban development plans with these principles.},  
Keywords = {Islamic Architecture and Urbanism Regulations, Urbanism Supreme Council, sale density, the rule jurisprudence «Lazarar», social rights.},
volume = {4},
Number = {3}, 
pages = {22-39}, 
publisher = {Iran University of Science & Technology},
title_fa = {ارزیابی و نقد مصوبات شورای عالی شهرسازی و معماری پیرامون هویت اسلامی شهرسازی و معماری ایران},
abstract_fa ={شهر و محلاتی که با تنوع فرهنگ و سلایق شهروندان، فارغ از برنامه‌ریزی دو بعدی «طرح جامع»، فضای زندگی و رُشد ساکنین بوده؛ هم‌اکنون در چارچوب الگوی تقلیدی تعیین سرانه و کاربری طرح‌های جامع و تفصیلی -که با غفلت از مبانی نظری اصیل اسلامی و سبک زندگی ایرانی همراه بوده- زندگی و سلامت شهروندان را با مخاطره روبرو نموده است؛ و این موضوع ضرورت بازبینی و آسیب‌شناسی وضعیت موجود را به متخصصین و مدیران شهری گوشزد می‌نماید. با اینکه معماری دستوری لزوماً معماری خوبی را نتیجه نمی‌دهد؛ اما دستورات بد منتج به ناهنجاری در نظام معماری می‌شود. جوامع انسانی تحت تأثیر اخلاق و با تکلیف قانونی اداره می‌شوند؛ پس قانون و ضابطه قانونی تأثیر زیادی بر اداره جامعه و مدیریت شهر می‌گذارد. مصوبات معماری و شهرسازی که در تعارض با اصول اخلاقی جامعه باشند؛ سست‌کننده‌ی مهمترین نهاد اجتماع یعنی خانواده می‌گردند. به عبارتی ضوابط و الگوهای معماری و شهرسازی متأثر از آن همانند لباسی بر تن شهر زیبنده، پوشاننده، حریم بخش یا زشت، حریم زدا و زننده می‌گردند. با تصویب قانون تشکیل شورای عالی شهرسازی و معماری از اواخر سال 1351 این شورا مهم‌ترین نهادی شده که وظیفه‌ی تصویب طرح فرادستی جامع به همراه معیارها، ضوابط و آیین‌نامه‌های شهرسازی را به‌عهده گرفته است. این مقاله با این پرسش مهم شکل گرفته که شورای عالی شهرسازی در هماهنگی با اهداف انقلاب اسلامی برای تحقق سبک زندگی ایرانی-اسلامی چه ضوابط و مصوباتی داشته و از مهمترین مصوبات متعارض با آن اهداف به کدامیک می‌توان اشاره نمود؟ با توجه به میان‌رشته‌ای بودن موضوع محقق پس از گردآوری اطلاعات با روش اسنادی-کتابخانه‌ای با مصاحبه‌ی نیمه‌ساختار‌یافته با محققین و متخصصین مرتبط و با روش تحلیلی-استدلالی با دو گروه از مصوبات روبرو گردید. گروه اول، به‌طور شکلی فقط به لزوم انجام معماری و شهرسازی اسلامی اشاره می‌نماید؛ ولی گروه دوم، در راستای فروش تراکم ساختمانی و کسب درآمد برای شهرداری‌ها بدون توجه به قواعد فقهی و اصول اخلاقی چون قاعده‌ی «لا ضرر» و قاعده‌ی «عدالت» که اجازه‌ی ضرر زدن حاکمیت به مردم و توزیع نامتناسب ثروت را نداده است؛ موجب دگرگونی در فرهنگ شهرنشینی اسلامی- ایرانی و انحراف ثروت از کارهای مولد به غیرمولدی چون خرید زمین و آپارتمان به‌عنوان کالایی تورم‌زا شده است. یافته‌ی دیگر نشان می‌دهد علی‌رغم ترجیح ضابطه‌ی قانونی جدید بر قدیم هر ضابطه‌ی جدیدی که در جهت توجه به موضوع حریم و عدم اشراف ابنیه  مصوب شده؛ به‌دلیل تعارض با تراکم فروشی به مرحله‌ی اجرا نرسیده است. در نهایت پیشنهاد این مقاله، لزوم تعیین نظام پایدار مالی برای شهرداری‌ها در قالب تصویب لایحه‌ی قانونی دولت در مجلس شورای اسلامی و همچنین تغییر چارچوب تصمیم‌گیری در شورای عالی شهرسازی و معماری ایران به‌نحوی است که با تقویت جنبه‌ی فقهی-حقوقی آن کارکرد سیاسی و تصمیمات مقطعی آن کاهش و امکان انحراف از اهداف شکل‌گیری شورا به حداقل رسانده شود. به عبارتی مهم‌ترین جنبه‌ای که امکان برنامه‌ریزی مناسب برای شهر و شهروندان ایرانی را مهیا می‌نماید؛ توجه به فرهنگ ایرانی-اسلامی در رعایت حقوق همسایگی، اجتماعی و شهروندی در مصوبات شورای عالی و هماهنگی ضوابط ساختمانی طرح‌های توسعه شهری با این اصول می‌باشد.},
keywords_fa = {ضوابط معماری و شهرسازی اسلامی, شورای عالی شهرسازی, تراکم فروشی, قاعده‌ی «لاضرر», حقوق اجتماعی.},
url = {http://jria.iust.ac.ir/article-1-545-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-545-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2016}  
}

@article{ 
author = {Vasiq, Behzad and Gharamaleki, Reza Ghadr},  
title = {The Concept of Education and its impact on the Architecture of Islamic Schools - (A comparative comparison between Seljuk and Safavid Schools)}, 
abstract ={Pedagogy and education was always important in Islamic Era that is mean learning and in another words, refinement and guidance but teaching is meaning pedagogy and action of pedagogy systems. Mosques were the first places that pedagogy and education was done in them but in The Seljuk Era “Nizamiyah”, independent schools were made and these actions were done in it. After this period, seminaries were the most important place in Islamic architect Era. With ideology change in each Era and period concept of pedagogy and education were different and have some variation. Actually after starting of Islamic Era, emergence of schools and their ideology in pedagogy and education went out of Arabia border and fusion with other cultures especially Iranian culture was started. According to these every method of education has different educational hierarchy and different place. So the main question of this paper is “what the relationship is between different perspectives of education and structural elements such as spatial organization and architecture of seminaries?” The Seljuk and The Safavid Era were the most important era in school structures and changes in the educational system as we can see the number of Safavid schools that were built and Nizamiyah that Nizam al-Mulk made them. A comparative comparison between The Seljuk and The Safavid Era’s schools was done in this research. This research is due to historical interpretive methods, case studies and documentary literature review to understand the concept education of these Era and analysis them. For this purpose selected four schools of each Era and analysis them in terms of features available in the overall scheme of structure. It has been tried to select the variety choice of these schools. For example the school of “Madar-e shah” that was one of the most important schools of Safavid Era has been chosen and smaller schools that had remarkable architecture elements as well. Another factor that was influential in choosing of Seljuk and Safavid schools is the availability of each school and its plans. According to the Mongol invasion, there is almost nothing special remains from the Seljuk schools in Iran and just a very little can be found about them in the documents and writings. But there are more numbers of Seljuk buildings remaining in the Anatolia and Central Asia compare to Iran. One of the reason could be noted was using furnace bricks and whole cut stones. So Seljuk schools have been chosen from schools in Anatolia and contemporary Turkey that are still standing to review and compare. According to limited number of Seljuk schools, Safavid schools were selected the same number. Seljuk available and reliable schools, include: “Cifte Minareli”, “Gok”, Seyit Battal Gazi Kulliyesi Medrese” and “Ince Minareli”. Safavid schools include: “madar-e shah”, “Musalla Safdar Khan School”, “Molla Abdollah” and “Mirza Hossein”. The results indicate that architecture of school based on some requirements such as educational system, political and social developments changed to responding to concept of education. Hypothesis of research is based on results. Concept of pedagogy and education in Islamic Era have some turning points in its process and made some changes in schools architecture that The Seljuk and The Safavid Era were the most important turning points. Actually both Era were the peak point of this process. Surveys of two Era shows that change of education concepts made some change on structures and architecture of schools such as free or task pedagogy and education changed. This means that in Safavid Era task pedagogy and education was more public and social than The Seljuk Era. Entrance schools system from simple scheme of The Seljuk Era was evolved and turned into some entrance and complicated scheme. In Safavid Era school yard was particular important and sometimes it was the place for teaching and debating while the Seljuk school divided to the school with yard and the school without yard. It means some school had no place that called it “yard” and the school with yard in terms of quantity and scale and quality of space were in lower range in compared with the Safavid era.  The number and quality of chambers in Safavid Era in compare with Seljuk Era were very advantage. The Seljuk Era’s school had one “Madras” on the main axis while in some Safavid Era’s school had some “Madras” in this plans and according to methods of pedagogy and flexible education of that time the second floor of chambers, seraglio and yard , might use for “Madras”. About the relationship between praying place and mosques with educational place in schools, mosque usually is placed at the end of the “Qiblah porch” with dome or porch form in Seljuk Era; but Safavid schools Considering their approach, have more variety In terms of the Relationship between educational and Praying places; including Schools with altar and distinctive dome for the praying place, Schools without index Praying place but built beside a mosque and Schools without index praying place with only educational approaches.},  
Keywords = {Concept of Education, Islam, Schools, Seljuk era, Safavid era.},
volume = {4},
Number = {3}, 
pages = {40-56}, 
publisher = {Iran University of Science & Technology},
title_fa = {مفهوم آموزش و تأثیر آن در معماری مدارس اسلامی (مقایسه‌ی تطبیقی مدارس سلجوقی و صفوی)},
abstract_fa ={نخستین مکانی که در سده‌های نخستین اسلامی به منظور آموزش مورد استفاده قرار می‌گرفت؛ مسجد بود. اما با شکل‌گیری نظامیه‌ها در دوره‌ی سلجوقی، مدارس مستقل به وجود آمدند. پس از این دوره، مدارس علوم دینی به عنوان یکی از بناهای مهم معماری دوره اسلامی ایران، قلمداد می‌شود. در این میان، مفهوم آموزش و رویکردهای آموزشی هر دوره، به علت تغییر در ایدئولوژی غالب و حکومت‌ها، رویکردی متفاوت از دوره‌ی دیگر داشته است. با تکیه بر این مطلب که هر نحوه‌ی آموزش، کالبد، سلسله‌مراتب آموزشی و فضاسازی متفاوتی را می‌طلبد؛ سؤال اصلی پژوهش برآنست تا به رابطه بین دیدگاه‌های مختلف درباره‌ی‌ آموزش و عناصری کالبدی مانند سازماندهی فضایی و معماری مدارس علوم دینی، دست یابد. در این پژوهش، با توجه به نوآوری‌ها و شکوفایی مدارس در دو دوره‌ی سلجوقی و صفوی، مقایسه‌ی تطبیقی بین مدارس این دو دوره صورت می‌گیرد. این پژوهش سعی بر آن دارد تا با ترکیبی از روش‌های تفسیری-تاریخی و پژوهش نمونه موردی و با تکیه بر مطالعات کتابخانه‌ای-اسنادی، به شناخت مفهوم آموزش در دوره‌های سلجوقی و صفوی پرداخته و چگونگی تأثیر آن بر معماری مدارس این دو دوره را مورد بررسی و تحلیل قرار دهد. بدین منظور چهار باب از مدارس هر دوره برگزیده‌شده و از لحاظ ویژگی‌های موجود در طرح کلی بنا مورد تجزیه و تحلیل قرارگرفته‌اند. یافته‌های تحقیق نشان می‌دهد که اولاً مفهوم آموزش و شیوه‌های آموزشی در طول دو دوره مورد مطالعه، سلجوقی و صفوی، تغییراتی داشته است. ثانیاً این تغییرات در مفهوم آموزش باعث به وجود آمدن تغییرات در کالبد و معماری مدارس شده است؛ از جمله می‌توان به تغییر در دستگاه ورودی، حیاط مدارس، تعداد و کیفیت حجره‌ها اشاره کرد.},
keywords_fa = {اسلام, مفهوم آموزش, مدرسه, دوره‌ی سلجوقی, دوره‌ی صفوی.},
url = {http://jria.iust.ac.ir/article-1-546-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-546-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2016}  
}

@article{ 
author = {Javad, Divandari and Danaeinia, Ahmad and Sayyadi, Mehdi and EmamiMibodim, Marzieh},  
title = {Diathesis as an Ancient Model in Architectural Designing of Iranian Bathroom}, 
abstract ={Diathesis is one of the fundamental concepts in Islamic-Iranian medicine which has a special place in traditional Persian medicine; because the general principles in diagnosis of treatment and keeping healthy are expressed on the basis of the study of diathesis. Considering the diathesis and the placement of it in traditional Persian medicine, we find that this knowledge is settled based on the study of diathesis. Iranian architects have attempted to use it practically since many years ago, as a model in their architectural works. Among the buildings which have conformed to the model of diathesis of design, it can be referred to the Iranian bathroom architecture. Paying attention to the importance of faith and ethics on the health of the body and making it as the ground work for the health of the soul, Iranian bathroom architecture, that the religious and moral principles are the source of it, designed as an old-fashioned sample along to the health of body and the soul and Traditional-Islamic medicine instructions. Therefore, the peace a person gets after taking a bath has a direct connection with the practical concepts hidden in Iranian bathroom architecture. Looking at the function and the place of bathrooms to keep healthy and to excrete some of diseases we find that principles and apparent and practical structure of bathrooms is planned on the human diathesis. This article sets this fundamental principle forth for discussion: Islamic-Iranian traditional medicine as a model expresses some facts in relation to the body health which has been artistically reflected in designing the architecture of Iranian bathrooms. Hence the authors have attempted to recognize the therapeutic aspects in the texts which are relevant to Islamic period medicine such as contemplations and opinions of Immaculates in Teb-ol Reza (Imam Reza’s medicine), physicians and philosophers such as Avicenna in Kanon (Law), Farabi in Siasat-e Madineh (Medina’s politics), Guilani in Kholasat-al Hekmat Nasseri, Jorjani in Zakhireh Kharazmshahi, Kermani in Resaleh Dallakiyyah, Khorasani in Kholasat-al Hekmat, and many great thinkers so that they can investigate how the abovementioned concepts would be reflected in the architecture of the bathroom. The key question of the current research is this: what characteristics does diathesis have in traditional architecture of Iranian bathrooms? In order to answer this question, a case-study method as well as compositional (combinational) strategies has been used. And in order to collect the data required, the field-dependent and library methods were applied. Afterwards, 10 samples of the architecture of Iranian bathrooms were selected, which are of high-quality values and can be considered in expressing the concepts which stem from the study of diathesis. Regarding the regional diversity of Iran, it has been attempted to select at least one sample from each region. What the present research ultimately emphasizes is to pay attention to the effect of Islamic-Iranian medicine’s physicians’ opinions as well as the degrees of health in the framework of two approaches: washing-cleanliness and being therapeutic recognizable in the architecture of Iranian bathrooms. Washing and cleanliness are revealed by massaging, cleaning and cure by using the model of diathesis, and its reflection in a communicative-service atmosphere and hierarchy (gradual change) as well as making balance (dynamism) which produce compatibility, gradual change in our body, and ultimately produce balance in human nature as well as architecture, leading to developing health. As the human physical and mental balances are gradually lost, retrieving such a balance in human diathesis and ego takes place gradually. For the same reason, gradual rites of bathing are compatible with the resemblance of nature system as well as human nature with the structure of quadratic elements of human diathesis as well as bathroom skeletal parts. Such concepts are recognizable as the criteria of designing in the works analyzed. Its structure has been made based on 4 main diatheses: heat and coldness, dry and wet, which are compatible with the 4 seasons and quadratic mucus of body as well as human lifetime days. The bathroom has been made in a quartet form or with 4 parts (the first part is heat and dry, the second is cold and wet, the third is heat and wet, and the forth is heat and dry). The aim of such structural and content similarities is to develop an environment which would be compatible with human nature to maintain the diathesis balance and the enduring health of body and soul.    },  
Keywords = {Iranian Islamic Medicine, Temperament, Step four Tiled bathroom, Iranian Bathroom.},
volume = {4},
Number = {3}, 
pages = {57-75}, 
publisher = {Iran University of Science & Technology},
title_fa = {مزاج به مثابه کهن‌الگو در طراحی معماری حمام ایرانی},
abstract_fa ={مزاج یکی از مفاهیم بنیادین در طب ایرانی- اسلامی است که معماران ایران زمین از گذشته‌های دور در تلاش بوده‌اند تا در خلق آثار معماری، از آن به عنوان الگو بهره گیرند. با توجه به اهمیتی که دین و اخلاق بر سلامت جسم و زمینه‌سازی آن بر سلامت روح دارد؛ معماری حمام‌های ایرانی نیز -که آبشخور آن مبانی دینی و اخلاقی است- در راستای سلامت جسم و روح و مبتنی بر آموزه‌های طب سنتی- اسلامی به عنوان یک کهن‌الگو، در انطباق کامل با الگوی مزاج طراحی شده است. از همین رو، آرامشی که فرد پس از استحمام به دست می‌آورده؛ با مفاهیم کاربردی نهفته در معماری حمام پیوند مستقیم داشته است. تلاش نگارندگان بر آن بوده تا با بازشناسی جنبه‌های درمانی در متون طب دوره‌ی اسلامی چگونگی و نحوه‌ی تجلی مفاهیم مطرح شده را در معماری حمام بررسی نمایند. پرسش‌های کلیدی پژوهش، متمرکز بر دو موضوع اصلی است. نخست آنکه آرای حکمای اسلامی بر شکل‌گیری معماری حمام چگونه اثر گذاشته است؟ و نیز آنکه در معماری حمام ایرانی، مزاج دارای چه مشخصه‌هایی است؟ برای پاسخ‌گویی به این دو پرسش از روش موردپژوهی با بهره‌گیری از راه‌کارهای ترکیبی و برای گردآوری اطلاعات مورد نیاز از روش کتابخانه‌ای و میدانی استفاده گردیده است. در بخش مطالعات میدانی، ده نمونه از گونه‌های معماری حمام ایرانی که از لحاظ کیفیت واجد ارزش بوده و می‌توانسته در بیان مفاهیم منبعث از مزاج‌شناسی مورد بهره‌برداری قرار گیرد؛ انتخاب شده است. در انتخاب نمونه‌ها، عامل اقلیم -که از عوامل مؤثر بر مزاج و گونه‌شناسی معماری حمام است- مورد توجه قرار گرفته و تلاش شده تا از هر اقلیم، نمونه‌ای برگزیده شده باشد. آنچه پژوهش حاضر در فرجام کار بر آن تأکید دارد؛ توجه به  تأثیر آرای حکمای طب ایرانی- اسلامی و مراتب سلامتی در قالب دو رویکرد شست و شو- نظافت و درمانی بودن معماری حمام ایرانی قابل شناسایی است. نتایج مبین آن است که میان مفاهیم بهداشتی و مفاهیم درمانی رابطه‌ی مستقیمی وجود دارد. این مفاهیم که به عنوان معیارهای طراحی در آثار تحلیل شده به شکل چهار بیت (خانه‌ی اول گرم وخشک-خانه‌ی دوم سرد و تر-خانه‌ی سوم گرم و تر-خانه‌ی چهارم گرم وخشک) مطرح و تبیین شده‌اند؛ از رابطه‌ی پاکیزگی تن و درمان (تعادل جسم و ایجاد سلامتی) با بهره‌گیری از الگوی مزاجی سخن می‌گویند.},
keywords_fa = {طب اسلامی- ایرانی, مزاج, چهار خانه حمام, حمام ایرانی.},
url = {http://jria.iust.ac.ir/article-1-547-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-547-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2016}  
}

@article{ 
author = {NariGhomi, Masoud and Noghrekar, Salm},  
title = {A Scope to Situation of Architectural Technology amongst the System of Hekmat (Wisdom) of Muslims}, 
abstract ={“Islamic-Iranian Model of Architecture” is the strategic scape proposed for future of architecture of Iran. So guiding higher education courses towards this goal could be seen as their mission. In this respect and among architectural graduation courses the course of “architectural technology” has the potential to take leading place because it is attached directly to institute of technology as progressive force of the world today. But this may be its weakness as well as the technology tends to deny any locality in its nature. In its syllabus the current architectural technology course has been ill-attached to cultural priorities. So most recently a two-credit unit is added to its content called “Wisdom of art and technology in architecture”. It seems that the main mission of this class is to describe the technology from the view point of Islamic Wisdom so that prepare an appropriate theoretical stand for architectural technology students. This article is aimed to draw a conceptual framework for technology within Islamic system of world-view. So at first it is tried to locate religious view amongst context of philosophy of technology. In this respect the four-part categorization of Carl Mitcham is taken as main framework of discussion where technology is seen from four directions: physical products, types of knowledge, forms of procedures and goals. He makes a differentiation between religious technology, craft technology and scientific ones. To make a proper relation between Islamic views and current philosophy of technology another division of Mitcham is also taken into account: humanities views versus engineering ones. Humanities philosophy of technology refers to those attempts of philosophers who try to make descriptive insights to essential qualities of man-made tools so the traditional branch of Hikmat (philosophic work of Muslims) can be interpreted as a kind of engineering philosophy of technology. These philosophic analyses try to make a spectrum of creative force from God to human and describe why all man-made world is related to unity of the world. There is no obvious critical debate among traditional philosophic works of Muslims. Three subdivision here are Mash’a’ philosophy of Farabi and Ibn-e-Sina, Ishraq of Sohravardi and the composite reading of Molla Sadra that their influences on debate of technic are respectively considered in Ehsa-o-loloom (Farabi), FotovvatNames (unknown authors) and Resaleh-Senaeieh (Mirfendereski). The critical stand point of humanities branch could be traced among some current attempts of Islamic intellectuals who are originally affected by western critical views. These works are categorized in three groups: social oriented ones are those who see some weakness in Islamic society relation with new technology but put the blame on Muslims’ social approach not modern technology. The so-called Islamic enlightment throughout 150 recent years pursued this way. Among this group Ali Shariati’s thesis of four human’s prison is studied here. The second approach that could be called new-realism that is affected originally by works of Islamic cleric Allame Tabatabaii and then rational positivism of Poper is mainly known with name of Abdolkarim Soroosh who after a modest criticizing of modern technology without denying its positive effects, puts self-protection and independent will towards non-consumerism society as main tool for damping negative effects of new technology. The third approach is a Heideggerian one merged with intuitive school of Sohravardi and Ibn Arabi. Its proactive leader was seyyed Ahmad Fardid and until now has its own followers. In terms of technology this approach is more Heideggerian than Islamic and sees the rescue from evil force of modern technology unavailable unless a great change occurs in in human ontological world. All six approach described here have some basic weaknesses for current situation either from descriptive view or from critical perspective especially in terms of architectural technology problems. So a new approach is designated here that looks for a fundamental map of relation of three major players: Islam, Human and Technology. Three keywords are used to reach to a basic platform for the debate: humanized Idealism (Kamal), ethical duty orientation (Taklif) and intellectual religious scrutiny (Ejtehad). The first term (Kamal) makes the main criteria of human change in the natural world and describes why the God (Allah) not only allowed the mankind to make changes in nature but also wanted him to do so. But Kamal is at the same time a restrictive term in Quranic view because it makes dependence among all creatures so that the growth of them is linked to each other.  This semi ethical meaning of Kamal is strengthen by more ethical concept of Taklif. Taklif in Islamic context in contrast to Kantian sample is not an ultra-real one but is a deep real and objective phenomena that draws brilliant lines between various rights and duties of not only humans but also all creatures. Here four basic types of Taklif in Islamic view are used to make the main model of ethical evaluation of technology that are four responsibility of human: responsibility for Allah, for the self, for the others and for the environment. Each of them has its own content in Islamic context and has a specific relation with technology that makes them very appropriate for the aimed model-making. Here otherness of every four is considered priory to unity of the “I” and them. So the responsibility is definable and evaluable. Finally this new approach is summarized in a table that can be used for weighting technological inventions in architecture.This table views every technological changes from to basic point: 1. If the technology is harmful for any of the for basic rights. 2. Whether it is generative for the four human relations or not. All evaluations are linked to the Islamic life style but the models of this text can be seen as independent from Islamic context as well.},  
Keywords = {Architectural Technology, Islam, humanized Idealism (Kamal), ethical duty orientation (Taklif), intellectual religious scrutiny (Ejtehad).},
volume = {4},
Number = {3}, 
pages = {76-93}, 
publisher = {Iran University of Science & Technology},
title_fa = {چشم‌اندازی به جایگاه فناوری معماری در منظومه‌ی حکمت اسلامی},
abstract_fa ={اگر طراحی و تحقق «الگوی اسلامی ایرانی معماری» به‌عنوان افق نهایی معماری کشورمان در نظر گرفته شود؛ هدف این نوشتار طراحی چهارچوبی برای فناوری در منظومه حکمت اسلامی است. به همین منظور، نخست سعی شده که جایگاه دین در حوزه‌ی فلسفه‌ی تکنولوژی بطور کلی تبیین گردیده و سپس دو رویکرد «مهندسی و علوم انسانی» به فناوری بررسی شود؛ در مرحله‌ی بعد نسبت کلّی فلسفه‌ی تکنولوژی با اسلام را بررسی نموده و در بخش سوم تلاش شده بر اساس آموزه‌های حکمت اسلامی چهارچوبی برای فناوری اسلامی تبیین و مدلسازی شود که دارای چهار شاخصه‌ی «توحیدنگر، کمال‌گرا، تکلیف‌محور و اجتهادی» است که طی چهار مرحله‌ی اجتهاد تخصصی بر علت‌های چهارگانه معماری اثر گذاشته و در نهایت موجب شکوفایی چهار عامل مرتبط با معماری در یک پروژه می‌شوند. به نظر می‌رسد بتوان مبتنی بر این مبانی مقدماتی، اصولی برای طراحی و معیارهایی برای ارزیابی فناوری اسلامی در معماری در اختیار داشت که می‌تواند به عنوان نقطه‌ی آغاز مناسبی برای تدوین ساختار و محتوای مناسب درس مزبور بوده و گامی در جهت طراحی «الگوی اسلامی ایرانی معماری» باشد.},
keywords_fa = {فناوری معماری, اسلام, کمال‌محور, تکلیف‌‌گرا, اجتهادی, حدود و حقوق الهی.},
url = {http://jria.iust.ac.ir/article-1-548-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-548-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2016}  
}

@article{ 
author = {nazer, Zeinab and belalioskoui, Azita and keynejad, Mohammad ali},  
title = {A study of transparency behaviour of domes in Islamic mosque with emphasis on the notion of the spiritual lighting}, 
abstract ={This research studies the concept of transparency behaviour of domes in Islamic mosque, with emphasis on the notion of the spiritual lighting.The topic of this study is important not only because it allows for a better understanding of the different types and purposes of these domes, but also because through calculating the veiling and revealing factor of each type, one can regenerate the use of dome in the architecture.In the analysis of quantitative factors, the quality of light in space and how to show the influence of Iranian architecture, structural elements play a prominent role.In the other words:Phrases related architectural lighting control within architecture elements that define spatial quality, are to identify and understand the value and meaning of the concept of light, began to attention to the importance of light in architecture. The research method was used for which it is the consecutive combination explanation. Here, in the first stage, the quantitative data collected and analyzed, then in the second stage qualitative data collected and analyzed. Finally, both qualitative and quantitative analyzes are interpreted together. The present study uses field measurements that the instrument used to collect the data, cameras and imaging and to take accurate of brightness quantitative information, and the digital photometer and simple devices were used, and its information has been gathered from documents and fieldwork. In this way the fieldwork for photometry to factors of physical and quantitative impact on the quality of light were studied and after identifying the physical factors affecting the quality of lighting the domes, the defining quality components transparency in relation to the characteristics of quality discussed and with quality components explaining to evaluate the degree of transparency of the domes of mosques reviewed, were studied. After examining different examples, seven residential mosque (Taj al-Mulk dome Isfahan Jame Mosque, Sheikh Lotfollah Mosque of Isfahan, Blue Mosque of Tabriz, Barsian mosque, Imam Mosque in Isfahan, Jame Mosque of Yazd, Jame Mosque Ardestān) werechosen in the Iranian Islamic architecture. The tools used to gather the data were cameras for photography and videorecording and a photometer for measuring light levels. The analysis of the information gathered indicates that the differentcharacteristics of domes all in their own way affect the level of spirituality and purity and transparency that the domesprovides. By examining the physical properties dome, transparency evokes components include: Unity (Unity means the harmony of the whole composition. The parts of a composition made to work together as a total visual theme. Unity is the relationship among the elements of a visual that helps all the elements function together. Unity gives a sense of oneness to a visual image. In other words, the words and the images work together to create meaning.), spatial continuity of light (a way to show how one type of space is directly linked to another by the light elements), the relationship between inside and outside (Physical or sensual links between inside and outside must be defined in some way that can characterize unique identity of each space and also establish proper interaction in whole architectural space. This proper interaction can create sense of consistency and integrity between this two spatial realms and furthermore express a link and boundary that if it is developed causes to creation another space that it is not inside or outside but it poses some character of each kind; this ambiguous moment of spatial experience, with focus as a connection between inside and outside, can be named “in-between”), lightness and dematerialization, resilience and adaptability, utility and readability (reading space is a process of using spatial knowledge appropriately after acquiring it and processing it in the mind), expansion spatial and light balance in space, was determined, each of which is associated with the physical properties of the atmosphere of a traditional mosque dome were examined, that indicated the highest degree of transparency in the dome of Sheikh Lotfollah Mosque with 95%, and lowest degree of transparency is in the dome of Ardestān Mosque with 50%. The data analysis shows, all different characteristic domes with our way affectson the spirituality and the skylights creates transparency, and show that expression of spiritual clarity on the architecture of mosques in their bilateral relations with cover and illumination. By better understanding the effects of these characteristics, it is possible to design modern domes and skylight that arebetter suited to contemporary tasks.},  
Keywords = {The mosque, the performance of skylights, transparency, transparency, spiritual lighting},
volume = {4},
Number = {3}, 
pages = {94-112}, 
publisher = {Iran University of Science & Technology},
title_fa = {ارزیابی شفافیت معنایی گنبدها در مساجد با تأکید بر عملکرد روشنایی فضایی},
abstract_fa ={از مهم‌ترین مسائل مرتبط با معماری مساجد، چگونگی طراحی فضاهای معنوی از جمله گنبدخانه می‌باشد. پژوهش حاضر، شفافیت گنبدها را در مساجد با تأکید بر عملکرد روشنایی فضایی، مورد بررسی قرار می‌دهد. اهمیت موضوع این مطالعه، علاوه بر آنکه باعث درک بهتر گونه‌ها از لحاظ عملکرد نوری و مقاصد مختلف گنبدها می‌شود؛ به دلیل اینکه عامل شفافیت معنوی هر نوع را در نظر می‌گیرد؛ می‌‌تواند فضاهای معنوی گنبدخانه را در معماری احیا کند. روش تحقیقی که برای این امر مورد استفاده قرار گرفته است؛ ترکیبی متوالی- تبیینی می‌باشد. در اینجا در مرحله‌ی اول، داده‌های کمی و سپس در مرحله‌ی دوم داده‌های کیفی گردآوری و تحلیل می‌شوند. در نهایت هر دو تحلیل کمی و کیفی یک‌جا مورد تفسیر قرار می‌گیرند. تحقیق حاضر، با استفاده از اندازه‌گیری‌های میدانی که ابزار مورد استفاده برای جمع‌آوری داده‌ها، دوربین‌های عکاسی و تصویربرداری و برای برداشت دقیق اطلاعات کمی روشنایی، از دستگاه‌های دیجیتالی روشنایی‌سنج و روشنایی‌سنج ساده استفاده شد. ضمن کاربست این روش، با بررسی اسناد و مدارک مرتبط با طراحی مساجد، و به صورت میدانی دو دسته مضمون برای طراحی گنبدخانه‌، با تأکید بر مفهوم شفافیت استخراج شده است که عبارتند از مضامین فیزیکی و معنوی. در این پژوهش با نظام‌مند کردن این مضامین در یک سامانه‌ی سلسله‌مراتبیِ دوسطحی، شبکه‌ی مضامینِ شفافیت فضایی برای طراحی گنبدخانه استخراج شده است که استناد به این شبکه، ارزیابیِ روشمند شفافیت فضاییِ گنبدخانه‌ی مساجد را میسرنمود. بدین صورت، بعد از کار میدانی به صورت نورسنجی به تبیین عوامل فیزیکی و کمی تأثیرگذار بر کیفیت روشنایی پرداخته شد و بعد از مشخص کردن عوامل فیزیکی تأثیرگذار بر کیفیت روشنایی گنبدخانه، به تبیین مؤلفه‌های کیفی شفافیت در ارتباط با شاخصه‌های کمی پرداخته شده و با مؤلفه‌های کیفی تبیین شده به ارزیابی درجه‌ی شفافیت گنبدخانه مساجد مورد بررسی شده؛ پرداخته شد. تجزیه و تحلیل اطلاعات نشان می‌دهد تمام مشخصه‌های متفاوت گنبدها به شیوه‌ی خود بر روی میزان معنویت و شفافیت -که نورگیرها ایجاد می‌کنند- تأثیر می‌گذارند. همچنین نشان می‌دهد که تجلی شفافیت معنوی در معماری مساجد در روابط دوطرفه با مستورسازی و روشن‌سازی می‌باشند و با مشخصه‌های شفافیت از جمله پویایی، سیالیت، پیوستگی، روابط بین فضای داخلی و خارجی، بی‌ماده شدن، انعطاف‌پذیری و سازگاری، خوانایی و مطلوبیت و گستره‌ی فضایی از طریق روشنایی ارتباط برقرار می‌کند. بدیهی است با درک بهتر اثرات این مشخصه‌ها، طراحی گنبدهای مدرن -که برای نیازهای معاصر مناسب‌تر هستند- امکان‌پذیر می‌شود.},
keywords_fa = {گنبدخانه, عملکرد نورگیرها, شفافیت, روشنایی فضایی.},
url = {http://jria.iust.ac.ir/article-1-549-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-549-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2016}  
}

@article{ 
author = {Asefi, Maziar and Haghparast, Farzin and GholizadehOrang, Farzaneh},  
title = {The comparative study of the thermal behaviour of various prefabricated dome materials in hot and dry climates of Iran (a case study of Yazd and Isfahan)}, 
abstract ={The mosque has served as a ritual space for Muslims since the emergence of Islam; in every era it has been designed and constructed based on terms and conditions of performance and the technology. But there are almost some fixed and unchanged elements that distinguish the mosque from the other places. In the mosque architecture, the dome is considered as an important symbol and element, and in addition to the concepts hidden in the space of the dome, many designers suppose its existence as a reason for the symbolic architecture of Islam. Therefore, the study of the construction of domes seems necessary, while today the progress of the construction and implementation methods doubles the need for understanding their structures. Meanwhile, in a place like the mosque, it is required to provide the user comfort in terms of the minimal situation to improve the spiritual state of the worshipers, which is needed additionally in the hot and dry climate due to the distance between the natural conditions and the scope of the human welfare. The mosque is at least a safe place where the audience or prayer tries to upgrade his/her spiritual modes and preferably in the zones of hot and dry climate people try twice more to go to the mosque for the development of their spiritual modes and natural comfort. For this purpose, the present study compares three kinds of materials in the prefabricated domes and evaluates the traditional materials (brick) in comparison with the concrete and fiberglass structures. The method of prefabricating was selected from the operational details of the Dk domes Company that has constructed many domes in the Islamic world, including Wilayah mosque of Kuala Lumpur and the form of samples was taken from the Imam Mosque of Isfahan. Thermal behaviour is one of the effective factors for the user comfort and has been selected as the research variable and the samples were analysed based on the behavioural differences. This study aims to find which type of dome provides better response in terms of the studied parameters in hot and dry climates. The paper is to answer the following questions by the utilization of software analyses: 1) Which dome has appropriate thermal behavior in the hot and dry climate zones? 2) Is it possible to construct a dome such as the dome of The Imam Mosque in Isfahan by the implementation of the modern systems? The paper has been classified into two sections including- The main subject and the case study to answer precisely the above questions. Firstly, the concept of the thermal behavior is evaluated; performance of dome roofs and the thermal studies and then the domes made of prefabricated concrete, brick and fiberglass are analyzed. The research methodology is descriptive analytic of the case study, quantitative and empirical aspects of the samples through more precise calculations. The analyses were done with Ecotect software in the cities of Yazd, and Isfahan and the results show that in the selected cities, the brick provides more hours of comfort in the climatic conditions of Yazd and the concrete structure of the dome provides more comfort in Isfahan. In both cases, regarding energy exchanges in the dome structure during the night and day and the total of the year, the concrete moderates the temperature and the brick and fiberglass create medium and maximum behavioural differences respectively. It is concluded that brick dome structures provide more comfort for the prayers to the mosque for the advancement of their spiritual modes in Yazd but concrete domes in Isfahan. In both samples, the concrete is moderator of the temperature; both brick and fiberglass changed the thermal behavior of the domed roof to average and maximum levels respectively both round-the –clock and annually. Whereas the concrete always has a mild linear behavior; always develops uniform conditions even when you need temperature differences to reduce the thermal load in the mosque. It seems that such a moderate behavior is not so suitable in hot and dry zones for the existence of more powerful parameters in these zones. The temperature differences are more in hotter and dryer zones at night and during the day in cold and hot seasons. Concrete can’t provide comfort for the prayers due to the constant load of thermal energy and the energy convection. The dome roof made of fiberglass material provides less comfort out of 8760 hours in a year. The concrete dome can produce more comfort than that of the fiberglass in Isfahan with 0.9 percent difference in comfort condition than that of the fiberglass. But in Yazd, the difference in comfort condition is 1percent for the domes made of brick, then it is concluded that the concrete domes provide more comfort for the prayer in Yazd. Generally, it is concluded that brick is more suitable for hot and dry climate zones; although with a very trivial change in the weather, the concrete showed better thermal behavior than that of brick both in Yazd and Isfahan.},  
Keywords = {thermal behaviour, prefabricated dome, brick, concrete, fiberglass.},
volume = {4},
Number = {3}, 
pages = {113-129}, 
publisher = {Iran University of Science & Technology},
title_fa = {« بررسی تطبیقی اختلاف رفتار حرارتی مصالح پیش ساخته سازی گنبد در اقلیم گرم و خشک ایران (نمونه موردی: شهر یزد و اصفهان)»},
abstract_fa ={گنبد در معماری مسجد، عنصر و نمادی مهم تلقی می شود و بسیاری طراحان، علاوه بر مفاهیم نهفته در فضاسازی گنبد، وجود آن را دلیلی بر معماری نمادین آیین اسلام می دانند. از همین رو، مطالعه در حوزه گنبدسازی امری لازم به نظر می رسد که امروزه، پیشرفت روش های ساخت و اجرا، ضرورت شناخت ساختار آن را دوچندان می نماید. در این میان در مکانی چون مسجد آسایش کاربر در داخل بنا از منظر تامین وضعیتِ حداقل، در جهت ارتقای حالات معنوی نمازگزار، امری لازم است که در اقلیم گرم و خشک نیز به دلیل فاصله شرایط طبیعی با محدوده آسایش انسانی، این ضرورت مضاعف می گردد. به همین منظور، مطالعه حاضر به قیاس سه نمونه مصالح در گنبد پیش ساخته پرداخته و متریال سنتی (آجری) را در مقابل ساختار بتنی و فایبرگلاس ارزیابی می نماید. نحوه پیش ساخته سازی، از جزییات اجرایی شرکت ِDkdomes که اجرا کننده بسیاری از گنبدها در دنیای اسلام از جمله گنبد مسجد ولایت کوالالامپور است؛ انتخاب گردیده و فرم نمونه ها از مسجد امام اصفهان اتخاذ شده است. رفتار حرارتی به منزله یکی از پارامترهای موثر در آسایش مخاطب و به عنوان متغیر پژوهش انتخاب گردیده و نمونه ها بر اساس تفاوت های رفتاری مورد تحلیل قرار گرفته اند. روش تحقیق، پس از تحلیلی توصیفی از جزییات مطالعات رفتار حرارتیِ انجام شده تاکنون، در بخش نمونه موردی، کمی، تجربی و بطور دقیق تر محاسبات دقیق است. روند مطالعه، درصدد پاسخ به این سوال گام برمی دارد که کدام نوع گنبد، پاسخ بهتری به لحاظ پارامترهای مورد مطالعه در اقلیم گرم و خشک ارائه می دهد. تحلیل ها در دو شهر یزد و اصفهان و با نرم افزار Ecotect انجام یافته و نتایج آن نشان می دهد از بین دو شهر انتخابی، ساعات آسایش آجر برای شرایط آب و هوایی شهر یزد بیشتر و ساختار بتنی گنبد در محدوده شهر اصفهان فراهم آورنده آسایش بیشتر است. بتن در هر دو نمونه تعدیل کننده دما بوده و آجر و فایبرگلاس به ترتیب ایجاد کننده تفاوت های رفتاری متوسط و بیشینه از منظر تبادلات انرژی در طول ساعات شبانه روز و بصورت سالانه در ساختار گنبدی هر دو شهر به حساب می آیند.},
keywords_fa = {رفتار حرارتی, گنبد پیش ساخته, آجر, بتن, فایبرگلاس .},
url = {http://jria.iust.ac.ir/article-1-550-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-550-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2016}  
}

@article{ 
author = {Raeisi, Mohammad M},  
title = {An interdisciplinary query on the bedroom design principles referring to narrative teachings of Islam}, 
abstract ={The Holy Quran and hadiths as the most important Islamic religious texts have significant capacities in various fields of human knowledge which have been often neglected. Among the issues raised in this religious texts are some of architectural problems. One of these problems is quality of bedroom design. In this article, this problem will be probed by citing verses and hadiths to deduct bedroom design principles. These principles will be presented in four main areas, including location, geometry, light and color. Search in religious texts is done by using two main sources. To search in the verses, the holy Quran has been used to gather verses which are related to the problem of this article especially verses related to the introduction of night and its features and to explore hadiths, “Jame-al-ahadith” software has been used which contains hundreds of narrative books. After searching the key words related to the bedroom design, those verses and hadiths that allow inference architectural results were analyzed using qualitative content method and finally, the results of this analysis are explained in the presented table in conclusion section of the article. The most important verses discussed in this article are the verses related to night, because it seems that the bedroom (as sleeping location) and night (as sleeping time), have common features. Some of these verses are as follows: «He splits the sky into dawn. He has ordained the night for rest and the sun, and the moon for reckoning. Such is the ordinance of the Almighty, the Knowing» (Sura 6/ Verse 96); «He it is who has made the night for your rest and the day to see. Surely, in this there are signs for people who listen» (Sura 10/ Verse 67); «Have they not seen how We have made the night for them to rest in and the day to see? Surely, there are signs in this for the nation who believe» (Sura 27/ Verse 86); «It is He who has appointed the night a mantle for you and sleep for a rest. The day He has appointed for rising» (Sura 25/ Verse 47). In addition to above verses, some other verses like these verses are related with topics such as location, color and light of bedroom: «Believers, let those your right hand owns and those who have not come of age ask permission of you three times before the dawn prayer, when you put aside your garments, in the heat of noon, and after the night prayer. These are the three occasions of privacy. There is no fault in you or them, apart from these, that they go about you, you are of each other. As such Allah makes plain to you His verses, Allah is the Knower, the Wise. And when children reach the age of puberty, let them ask permission as those before them asked permission. As such Allah makes clear to you His verses. Allah is the Knower, the Wise»(Sura 24/ Verses 58-59); «When you depart from them and from what they worship, other than Allah, seek refuge in the Cave. Allah will extend His Mercy to you and will furnish you with a gentle issue of your affair. You might have seen the rising sun incline towards the right of their Cave, and, as it set go past them on the left, while they stayed within an open space in the Cave. That was one of the signs of Allah. He whom Allah guides is rightly guided; but he whom He leads astray you shall not find for him a guardian to guide him» (Sura 18/ Verses 16-17); «›Call on your Lord, ‹ they said, ‹to make known to us what her color shall be.’ ‹Your Lord says: The cow is yellow, a rich yellow pleasing to the onlookers» (Sura 2/ Verses 69). In this article, by analyzing the above verses, bedroom design principles are deduced (For position, geometry, color and light of bedroom). Implementation of this article results not only helps to better performance of bedrooms, but also is a step forward towards the achievement to original Islamic architecture.},  
Keywords = {bedroom, position, geometry, light, color, narrative teachings of Islam.},
volume = {4},
Number = {3}, 
pages = {130-142}, 
publisher = {Iran University of Science & Technology},
title_fa = {جستاری میان رشته ای در اصول طراحی اتاق خواب با استناد به آموزه های نَقلی مکتب اسلام},
abstract_fa ={آموزه های نَقلی اسلام (اعم از آیات و روایات) حاوی ظرفیت قابل توجهی برای کاربست در دانش معماری و زیرشاخه های آن است که تاکنون در مجامع علمی بخش قابل توجهی از این ظرفیت برای پاسخ گویی به مسائل دانش معماری به طور شایسته مورد تدقیق قرار نگرفته است. یکی از این مسائل، عدم تناسب برخی مؤلفه های طراحی اتاق خواب با عملکرد اصلی این اتاق (به عنوان بستر کالبدیِ استراحت و خواب) در برخی آثار و مصادیق معماری معاصر است. در این مقاله سعی شده است این مسئله با استناد به آیات و روایات مورد ژرفکاوی قرار گیرد و لذا تحلیل های ارائه شده در این پژوهش از نوع تحلیل های میان رشته ای هستند که با دو دانش اصلی (شامل دانش معماری از یک سو و علوم قرآن و حدیث از سوی دیگر) تعامل دارند. هدف از این مهم، استنتاج اصول (اعم از اصول سلبی و ایجابی) برای مؤلفه های کلانِ طراحی اتاق خواب می باشد که در چهار عنوان اصلی شامل موقعیت، هندسه، نور و رنگ ارائه شده است. روشی که این پژوهش برای استنتاج این اصول از آن بهره گرفته است روشی ترکیبی (مرکّب از تحلیل محتوای کیفی و استدلال منطقی) است که با استفاده از این روش و با استناد به آموزه های نقلیِ مکتب اسلام، نکات نغزی برای هر یک از مولفه های مذکور استنباط شده است که کاربست آنها می تواند ضمن کمک به عملکرد بهتر اتاق خواب، قدمی رو به جلو در راستای تحقّق معماری اصیل اسلامی باشد.},
keywords_fa = {اتاق خواب, موقعیت, هندسه, نور, رنگ, آموزه های نقلیِ اسلام.},
url = {http://jria.iust.ac.ir/article-1-561-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-561-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2016}  
}

@article{ 
author = {SalehiKakhki, Ahmad and Kianmehr, Qobad and Ghelichkhani, Hamid Reza and KhosraviBizhaem, Farh},  
title = {Categories practices of used techniques in Nastaliq inscriptions on Safavid architectural decoration}, 
abstract ={One of the most attractive and most diverse decorations of the Safavid period architecture is Nastaliq inscriptions that have been implemented in different ways in buildings with different applications. The scrolls contain valuable information such as a description of the building, patrons and artists who identify and introduce them to clear the hidden aspects of architecture and calligraphy history. In addition, the aesthetic aspects of this work are also being investigated. From this perspective, one of the things that cannot be oblivious to it, the variety of practices those impacts on the quality of calligraphy in the inscriptions. The aim of this study is to identify common practices and introducing lesser-known practices in the implementation of Nastaliq inscriptions in the architectural decoration belonging Safavid dynasty. This fundamental research is the descriptive study was conducted; the sampling method used is Post Stratification. Accordingly, the 204 available inscriptions have been studied. More than sixty percent of the documentary has been gathered by field researches. The results indicate that the first Nastaliq inscriptions were in 9th mid-century A.H. carving used in the series of gravestones in Herat. Results show that in the Safavid period, this way has continued. In this period, the techniques divided to 6 main ways which containing 17 separable distinct subsets. The abundance percentage of the most common methods in inscriptions shows that: Stoney (51%) and Tile working (24.9%) are the most two usage ways. After those, the ornaments made of plaster, wood, metal and painting in terms of the number of samples are the other techniques. According to the classification of different methods, there are 6 unique techniques in research samples: Koshte-bori and Tokhme-gozari (two branches of Stucco Decorations) at Pinia House in Naein and Nim-Avard School at Isfahan, Laye-Chini (Gilded Decoration on Plaster) at Aliqapou Palac in Isfahan, Hakkaki (Wood Engraving) at Jame mosque in Natanz, Moshabbak-felez (Metallic Reticular) at Darbe-Imam in Isfahan and Qalamzani Barjaste (Metallic Relief Scrimshaw) at Chaharbagh School in Isfahan.    Also, when applying such methods was used in architectural decoration are investigated based on dated samples. On the basis of dated inscriptions can be proposed as follows: the first technique is Stone Carving at 922-923 A.H. in Maydan mosque in Kashan and tomb of Imamzade Abolfotooh in Vanshan. Mosaic Tile is the next method which used probably in 918 and certainly in 951 A.H. After these two styles, respectively: Woodcut (963 A.H), Stucco (979 A.H), Metallic Scrimshaw (1011 A.H), Wood Engraving (1012 A.H), Stone Engraving (1020 A.H), and Stone Mosaic (1031 A.H), Haft-Rang Tile (1034 A.H), Painting (1073 A.H), Metallic Reticular (mid-11th century A.H), Rooye-koobi (1091 A.H), Tokhme-gozari and Laye-Chini (early 12th century A.H) and finally Metallic Relief Scrimshaw (1120 A.H). This study shows that the variety of technical method used in Nastaliq Inscription was limited on first half of Safavid era and the culmination of a variety of methods has been in the 11th century A.H.},  
Keywords = {Nastaliq Inscriptions, Architectural Decoration, Safavid Monuments, Safavid Calligraphy.},
volume = {4},
Number = {3}, 
pages = {143-159}, 
publisher = {Iran University of Science & Technology},
title_fa = {دسته‌بندی شیوه‌های اجرای کتیبه‌های نستعلیق در تزئینات معماری دوره صفوی},
abstract_fa ={یکی از جذاب ترین و متنوع ترین تزئینات معماری بناهای دوره صفوی، کتیبه های نستعلیق هستند که به شیوه‌های مختلف در بناهایی با کاربری های متنوع اجرا شده اند. این کتیبه ها حاوی اطلاعات ارزشمندی مانند توصیف بنا، بانیان و هنرمندان نیز هستند که شناسایی و معرفی آنها به روشن شدن زوایای پنهان تاریخ هنر معماری و خوشنویسی ایران منجر می‌شود. علاوه بر این، جنبه های زیبایی شناسانه این آثار نیز قابل بررسی است. از این منظر، یکی از نکاتی که نمی‌توان به آن بی توجه بود، گوناگونی شیوه های اجرایی کتیبه ها است که تاثیر آن بر کیفیت خوشنویسی بی‌تاثیر نبوده است. هدف این پژوهش، شناسایی شیوه های رایج و معرفی شیوه های کمتر شناخته شده در اجرای کتیبه های نستعلیق در تزئینات وابسته به معماری دوره صفوی است تا از این منظر، راه های پیوند دو هنر شناخته شده ایرانیان در دوره اسلامی ـ خوشنویسی و معماری ـ هر چه بیشتر آشکار شود. در پژوهش بنیادی حاضر که به روش توصیفی ـ تحلیلی انجام گرفته، از شیوه نمونه‌گیری طبقه بندی پسین استفاده شده است. بر این اساس، 205 کتیبه در دسترس در 137 بنای تاریخی صفوی مورد مطالعه قرار گرفته که اطلاعات بیش از شصت درصد آن‌ها به روش میدانی جمع آوری و مستندنگاری شده است. بر پایه نتایج حاصله، بناهای حاوی کتیبه نستعلیق در دوره صفوی را می توان در قالب 11 کاربری دسته بندی نمود که بیشترین کاربری آن ها به ترتیب بناهای مقبره ای، مساجد، مدارس و آب انبارها هستند. نتایج به دست آمده بیانگر آن است که شروع کتیبه‌نگاری نستعلیق، به شیوه حجاری و از اواسط قرن نهم هجری در مجموعه‌های آرامگاهی شهر هرات بوده است. در دوره صفوی، این سنت ادامه یافته و به 6 شیوه اجرای اصلی ـ حاوی 17 زیر مجموعه متمایز ـ قابل تفکیک است. درصد فراوانی کتیبه ها نشان می‌دهد که رایج ترین شیوه‌های اجرایی به ترتیب: حجاری (51 %) و کاشی‌کاری (24.9 %) است و تزئینات گچی، چوبی، فلزی و نقاشی از نظر تعداد نمونه، در رده های بعدی قرار می‌گیرند. ترتیب زمانی به‌کارگیری این شیوه ها نیز بر پایه نمونه های حاوی تاریخ، ارائه شده است.},
keywords_fa = {کتیبه نستعلیق, تزئینات معماری, معماری صفوی, خوشنویسی صفوی.},
url = {http://jria.iust.ac.ir/article-1-552-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-552-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2016}  
}

@article{ 
author = {MohammadMoradi, Asghar and SalehiKakhki, Ahmad and Raie, Hosei},  
title = {An Inception on the Perception of the Inhabiting Farmsteads in Yazd}, 
abstract ={Yazd has an outstanding history of principle and science of agriculture and farming. Water and safety along the ground as the mother of agriculture can be setting up the farmstead on the land. The farmsteads are subordinate or independent inhabitant complex, and they are part of a village or a borough. Inhabited farm as a section that has affected and influenced by social, political and cultural factors in different periods of time, is a living collection with different size and population. Information in multiple sources indicates that the inhabited farms existed in the borough and rural districts since pre-Islamic era to early Islamic period and to the Pahlavi’s dynasty, the farms are identified with titles such as Dastkart, Keshtkhāni castles and complex, farmstead. The government assigned the farms as gifts, fief, Iqta’ (tax farming) and Sivergual (tax farming) During the research process, many farms in Yazd, Maybod, Mehriz, Taft, Dehshir, Abarqo, Dehnow, Deh Sheikh, Shams Abad, Taraz Abad, Shah Abad, Deh Youk, Khoshk Abad, Khormiz, Ezzat Abad, and Mazraeh Kalantar…were chosen for field studies. Many of these farms are unknown to the public and academic communities, and there are no resources and independent research which include historical backgrounds of inhabited farms. Written and verbal documents show that inhabited independent and subsidiary (minor and major) farms were in the villages of Yazd. The majority of the formation of the administration, economic and political of Yazd until the Pahlavi era with widespread of Waqf (devotion) system, depended on farms and their products to stabilize things and make the interests. And sometimes provided to farm and develop a set of endowments in a region.  Some of these farms have none construction and only used for producing agricultural products, therefore these farmsteads are uninhabited farms or agricultural farms. No settlement and permanent residence are in these sorts of farms. Yazd's “Qalé Bāq (garden castle) and Keshtkhān (tillage)” are in “agricultural farm” category. Besides the farming, the farm has settlement and residence. These farms are “inhabitant” and contain facilities and places such as a summerhouse, manor, hovel, major and minor residential castles, battlement, water-mill and reservoir, the main avenue. “Yazd's hardship and rural Keshtkhāni (tillage) and castles” are in this category and are remembered as “instance/example of farm” in verbal and written kinds of literature. There are mentions in books such as “Jamé Mofidi, 1363”, “Jamé al-Kheirat 1962”, “Yadegar Haye Yazd (Yazd's memories) vol. 1-2, 1995”, “Tarikh Jadid Yazd (Yazd's new history) 1966” … that refer to these fields and discuss them as “farm”. With the revocation of manorial in the Qajar era, land reform and owners departure to the other countries and major cities, many of these farms losing their nature and forms and will be destroyed. Nowadays, there are no understanding and conservation of the historic farms; the international community is paying attention to these farms, conventions, recommendations and international charters (Convention for the Protection of the World Cultural and Natural Heritage, 1972 and the Charter of Florence, 1981) emphasized the important of knowledge, understanding, introduction, registration and protection of the properties that based on the definitions are in the category of the cultural landscape. In addition, there are models of historical farms in other countries. These models can be helpful in understanding the inhabited farms. The research is trying to examine the subject with the help of the history and historical geography in the artificial and architecture as a tangible heritage which should be protected. And to survey the affected and influenced fields in terms of subject, time and place of the study. So apart from the written documents mentioned in this article that is addressed the inhabited farms in Yazd from authors’ perspective, only oral and palpable documents in the farms can ease the research process. Understanding the historical farms are recognising a large part of the folk culture of ethnic groups. It has the trade systems, tribute and ransom, ownerships, leases and legal, judiciary and administrative system. In 2015 these farms being recognised and has been studying. Yazd, Maybod, Mehriz, Taft, Dehshir, Abarqo, Dehnow, Deh Sheikh, Shams Abad, Taraz Abad, Shah Abad, Deh Youk, Khoshk Abad, Khormiz, Ezzat Abad, Mazraeh Kalantar…. Many of these farms are vulnerable due to various causes. Particular studies on written and verbal documents, evaluation, measuring, interpretation and explanation can lead us to the perception and explanation of the subject, and so to the approach of the conservation. This leading should be discussed and showed in universities and research institutions.},  
Keywords = {Percption, Historic Inhabited Farnsteads, Agronomic Field Castles and Complexes, Yazd},
volume = {4},
Number = {4}, 
pages = {1-21}, 
publisher = {Iran University of Science & Technology},
title_fa = {آغازی بر فهم مزارع مسکون تاریخی در یزد},
abstract_fa ={یزد، دارای پیشینه غنی در آداب و علوم فلاحت و زراعت است. آب و امنیت در کنار زمین، به عنوان مادر زراعت، توانسته‌است مولد ساختاری در این اقلیم، به نام مزرعه باشد. مزارع، مجتمع‌های زیستی کوچکی هستند که به‌صورت مستقل یا تابعه، بخشی از ضیعات یک ده و یا قصبه، محسوب می‌شود. برخی از مزارع، صرفاّ دارای تولیدات کشاورزی بوده و فاقد لواحق و استقرار هستند و به این دلیل، مزرعه کشاورزی یا غیرمسکون نامیده می‌شوند. در این‌گونه از مزارع، سکونت دائم و استقرار وجود ندارد. «باغ‌ها و کشت خوان‌های یزد»، در زمره «مزارع کشاورزی» قرار می‌گیرند؛ اما برخی دیگر، علاوه بر کشاورزی و زراعت به عنوان شاخصه اصلی، سکونت و استقرار نیز در آن‌ها انجام می‌شود، این‌گونه از مزارع، «مسکون» نامیده می‌شوند و دارای عناصر خدماتی دیگری چون کوشک، خانه‌های اربابی و رعیتی، قلعه‌‌‌های کبیره و صغیره مسکونی، برج‌های دیدبانی، طاحونه و مصنعه، شاه‌کوچه و غیره هستند. در این پژوهش، «قلعه‌ها و مجموعه‌های کشت‌خوانی اربابی و رعیتی» به عنوان مزرعه مسکون در یزد، شناخته‌شده‌اند و در ادبیات شفاهی و آثار مکتوب مربوط به یزد، به‌کرات درباره «مزرعه» بودن این آثار، مطالبی آورده شده است. این مزارع، در طول مسیر مکانی تحقیق (استان یزد)، در سال 1394 ه.ش شناسایی شده و مورد مطالعات میدانی قرار گرفتند و بسیاری از آن‌ها، به دلایل مختلف، در معرض آسیب و نابودی قرار دارند. چیستی مزارع مسکون تاریخی در یزد، از سئوالات کلیدی در این نوشتار به حساب می‌آید و سعی می شود تا با رهیافت تفسیری - تاریخی و مراجعه به آثار مادی، سندپژوهی و مصاحبه به هدف اصلی این پژوهش، که تمییز مزارع مسکون تاریخی یزد، از سایر گونه‌ها و مجتمع های زیستی است، جامعه عمل پوشانده شود. از نتایج قابل اشاره؛ فهم موضوع، از طریق پیمایش میدانی و تفسیر اسناد، با توجه به کنوانسیون‌های بین‌المللی است. این مهم می‌تواند در دانشگاه‌ها و مراکز پژوهشی، مورد بحث و مکاشفه قرارگیرد.},
keywords_fa = {فهم, مزارع مسکون تاریخی, مجموعه‌ها و قلاع کشت خوانی, یزد},
url = {http://jria.iust.ac.ir/article-1-608-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-608-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2017}  
}

@article{ 
author = {kheyroddin, Reza and kamyar, Gholamreza and DalaeiMilan, Ebrahim},  
title = {Balancing between property right and public interests in urban regeneration measures
 (from interests conflict to legal balance )}, 
abstract ={Urban development plans define the process of planning for urban improvement based on both Islamic regulations and substantial principals of urbanism. The rights of private ownership are basically emphasized in Iranian constitution. Attempts of urban redevelopment plans are inherently in contrast with the private rights of ownership.  Rules and regulations governing the urban systems are considered as a common point of Legal Studies and Planning. On the other hand, urban system as one of key elements of the relationship between the state and the nation regulates the proportionality between people and public based on private low and public low. In this sense explaining the precise view of private ownership and public interest in the process of planning for urban re-development is the necessity that needs the interaction of these two main aspects of urban studies. In order to understand the structural and substantial aspects of public interest and private ownership is in parallel with the questioning about the balance between private and public rights in the urban planning process. The right to the city is in no conflict with other civil rights in its truss sense, but there are some constraints and weaknesses in the definition of the nature and explanation of this right on the one hand, and its interaction with other, which has some consequences for urban development plans and programs on public scale and in the contax of urban regeneration measures on particular scale. This research applied the qualitative approach and the analytical-interpretative methods. The methodology is based on the process that analysis and interpret the regulations of acquisition under the logical strategy. These regulations are measured regarding seven elements of “constitution, civic laws, public interest, private ownership right, urban rights, justice and performance”.There are 76 indicators derived from these 7 elements among them the most compatible, conflicting and ambiguous ones are selected. In this analysis the weaknesses and constraints of these regulations are explained. This output guides the researchers to propose the new approach in studying the urban regulations which could meet the needs of multiple interests and could lead to compatibility of interests in public and private sphere which is one of the critical goals of urban planning systems The indicators of ownership and public interest are the most compatible ones in the regulative contexts. Also, the indicators of regulative process, administrative systems and implementation costs, are the most ambiguous ones. For the most important conflicts between the goals of the right to the city and process of “Urban regeneration measures, we can refer to neglect to” private property rights. Rights to private space is the right that gives meaning to the living of residents in city. But the right to the city may not only be achieved, but injustice also manifests itself more in urban spaces when measure for urban regeneration forbids residents from the right to space with an aim to realize the right to the city, let the property right the residents remain at the periphery. The rights of ownership, social participation, public interests and private ownership right are the most conflicting ones which challenge the redevelopment actions in urban planning systems The result of the research ends in the mechanisms analyzing the procedural and regulative aspects of acquisition regulation. The research aims to enrich the concept and position of the right to the city by probing into imam Ali highway project from two aspects, property right and the right to city and parallel with it, it aims to define property on the hand and balance the existing conflict between property right and the right to the city, thus the research has a qualitative nature and approach and mainly rests on a critical analysis, in that using logical argumentation it analysis and investigates the position of the two concepts”the righto the city” and “property right” in the process of urban regeneration measures, both in terms of a case study(imam Ali highway in Atabak and Minaee neighborhoods) and documentary studies. To recognize the structure of public and private law in the urban system of the country it is necessary to answer the question “what is the entity of the urban rules and regulations of country in the light of Islamic laws and regulations?” the methodology of research based on the system interpretation of the urbanization of the country is in order of governing on the legal sources. This analysis is qualitative and determined using Logical reasoning technique and documentary studies method. Analysis of the actors of the private and public spaces of cities on the one hand and the redefinition of the public and private rights in the legal order of country on the other hand, guides us to the new pattern and approach regarding the rights of urban studies. This approach, by providing multiple needs and Compatibility varied interests between the private and public spheres, leads to the manifestation of civil rights ideals.With the applicable proposals, the balance between public and private interests is facilitated and these findings could lead to the sustainable interaction between these two critical and conflicting aspects of urban redevelopment actions.},  
Keywords = {property right, public interests, regeneration measures, interest's conflict, constantparity.},
volume = {4},
Number = {4}, 
pages = {22-39}, 
publisher = {Iran University of Science & Technology},
title_fa = {تعادل بخشی بین حقوق مالکانه و منافع عمومی در اقدامات نوسازانه شهری
(از تعارض منافع تا تعادل حقوق در قوانین سلب و تامین حقوق مالکانه)},
abstract_fa ={طرح‌های توسعه شهری به عنوان نقطه عطف مطالعات حقوقی و مطالعات شهرسازی، از یک‌سو مبتنی بر قوانین و مقررات منتج از شرع مقدس اسلام و از سوی برپایه مبانی و مفاهیم شهرسازی، چگونگیِ برنامه‌ریزیِ توسعه شهرها را تعریف و تبیین می‌کند. رعایت حقوق مالکانه خصوصی افراد، اصلی خدشه‌ناپذیر در شرع اسلام است که در قانون اساسی نیز بر آن تأکید شده است و از طرفی اقدامات نوسازانه شهری به عنوان یکی از ضروری‌ترین طرح‌های توسعه شهری، از اصول و ضوابطی بهره می‌گیرد که منجر به ایجاد محدودیت در آزادی اِعمال حقوق مالکانه می‌شود؛ محدودیت‌هایی که از باب ضرورت زندگی شهرنشینی و تأمین منافع عمومی می‌باشد. ازاین‌رو تبیین نظم حاکم بر «حقوق مالکانه مشروع و منافع عمومی در جامعه» در اقدامات نوسازانه شهری، ضرورتی علمی و منطقی است که بازشناسی و واکاوی تقابل و تعامل این دو در نظام شهرسازی را می‌طلبد. بازشناسی ابعاد ساختاری و محتوایی حقوق مالکانه و منافع عمومی در نظام شهرسازی کشور، نیازمند پاسخ به این پرسش است که «تعادل بخشی بین حقوق خصوصی (حقوق مالکانه) و حقوق عمومی (منافع عمومی) در بستر اقدامات نوسازانه شهری چگونه قابل تبیین است؟» به عبارت دیگر «حقوق مالکانه و منافع عمومی در طرح­های نوسازانه شهری چگونه به هم پیوند می‌خورد؟» روش­شناسی پژوهش مبتنی بر فرایندی است که قوانین تملک را در پرتو «استدلال منطقی» و برپایه مؤلفه‌های هفت­گانه­ی«قانون اساسی، قانون مدنی، مصالح و منافع عمومی، حقوق مالکانه، حقوق شهرسازی، عدالت و قابلیت اجرایی» مورد تحلیل قرار می‌دهد. در این تحلیل، ضعف‌ها و محدودیت‌های قوانین تملک از منظر حقوق مالکانه و منافع عمومی مورد بازشناسی قرار می‌گیرد. واکاوی و بازشناسی فرایند قانونی و اجرایی سلب و تأمین حقوق مالکانه ما را به الگو و رهیافتی نو در باب مطالعات حقوق شهری هدایت می‌کند. رهیافتی که با تأمین نیازهای متعدد و سازگاری منافع متنوع بین دو حوزه خصوصی و عمومی، تجلی آرمان­های حقوق شهرسازی را منجر می‌شود. این رهیافت مبتنی بر «بازنگری محتوایی و عملکردی قوانین موضوعه با توجه به مبانی حقوقی مالکیت در اسلام، تدوین و تصویب قانون جامع سلب و تأمین حقوق مالکانه و بازنگری مستمر تعرفه‌های قیمت منطقه‌ای املاک با توجه به قیمت واقعی بازار توسط شهرداری‌ها» استوار است؛ یافته­هایی که «تعارضات بین حقوق مالکانه و منافع عمومی در بستر اقدامات نوسازانه شهری را به تعاملاتی پایدار» سوق می‌دهد.},
keywords_fa = {حقوق مالکانه مشروع, منافع عمومی, اقدامات نوسازانه شهری, تعارضات حقوقی, تعادل پایدار},
url = {http://jria.iust.ac.ir/article-1-609-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-609-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2017}  
}

@article{ 
author = {Hedayat, Azam and Eshrati, Parastoo},  
title = {Typology of the Form and Placement of Shanashir in Vernacular Architecture of Bushehr Port, Iran}, 
abstract ={Islamic architecture in different territories has taken on various representations in harmony with natural and cultural contexts. Vernacular architecture of Bushehr Port is one the representations which encompasses features distinguished from those of other cities in the northern coastline of the Persian Gulf. Due to the special geographical position of this port and connection with other countries, one of the features is the existence of an element called “Shanashir" in the building facades, which has contributed to the interior-exterior architectural pattern of Bushehr Port, as well as privacy fulfilment. Shanashir is generally known as a wooden element appended to the interior and exterior façade of the building. As a semi-open space, it provides a view from interior space to the exterior space of yard or urban space and is regarded as a modifying element of climatic conditions in hot and humid climate of Bushehr. This research used qualitative method and case study strategy with the aim of finding typology of this element, so as to find which types of Shanashir are important in the architecture of Bushehr Port in terms of form, what function this element serves, what types are predominant in this regard, what factors contribute in Shanashir placement, and what direction Shanashirs mostly have. In this regard, first the literature of the history of Shanashir was reviewed using library resources for data collection. Second, aiming at studying functions of Shanashir and its physical components, essential data were collected by reviewing library documents and field study. For field study, non-participatory observation was used so as to extract functions of this element by watching people’s living manner in Shanashir-included houses and behavior of Shanashir users. Moreover, oral interview with the users contributed to the scrutiny of the functions. Photography, sketch, and note taking were other tools used in this phase. Third, in order to approach the typology of Shanashir, written and visual resources regarding Bushehr buildings that have Shanashir were scrutinized and data were classified, and then all Shanashir-included buildings located in the historical texture of Bushehr were visited and the required information for the research was classified. The historical texture of Bushehr covers an area of 4.5 hectare, which encompasses four historic neighborhoods. To approach the typology, it was needed to study the texture. One of the research limitations at this point is destruction of some buildings in the east coast of the historical texture of Bushehr during Pahlavi era because of construction and development of the Bushehr Port Organization, and that of other buildings with the construction of the north-south Street passing through the texture. These two parts probably had remarkable Shanashir-included monuments particularly in the eastern part of the texture, as apart from a few famous monuments the remaining were destructed and there is no information but few pictures with indistinctive location. In addition to the large-scale destructions, a number of buildings were demolished due to the lack of attention and timely restoration, and there is little information on them. Moreover, some owners did not allow us to enter their buildings in order to visit the interior Shanashirs, and some monuments were demolished to such an extent that it was impossible to collect date about the existing situation of Shanashir. In the Comprehensive Plan of the Old Texture of Bushehr, 1013 buildings are specified within the historic barrier. Based on this map, field study was initiated and every single building specified in the map was visited and photographed. According to the field study, out of 1013 buildings a number of 565 buildings were demolished and new buildings with different plans were replaced with historical plans. Moreover, a number of 86 buildings were dilapidated and impossible to be seen. Thus, a number of 362 buildings remained in the second phase were investigated more precisely, among which a number of 29 buildings had Shanashir. Analysis of available Shanshir showed that 48 percent of Shanashir-included buildings are located in Koti Neighborhood, 42 percent in Behbahani Neighborhood, 7 percent in Shanbandi Neighborhood, and 3 percent in Dehdashti Neighborhood. Furthermore, 45 percent of exterior Shanashirs were seen in monuments adjacent to the seashore, and 24 percent of the remaining were near square, 17 percent near the plaza, and 14 percent were located in within-texture passages. The results of the analyzing Shanashirs placement in buildings indicated that two major types of Shanashir namely interior and exterior Shanshir exist in Bushehr vernacular architecture, which are classified into semi-open and closed classes based on the level of closeness. Closed Shanshir were used in few numbers and only in exterior façade. Form typology of exterior Shanashir can be classified into two main classes; linear and bi-directional (L-shaped) Shanashir. The latter can entail 90 degree or more angle or curve intersection. Interior Shanashirs can be classified into four main classes; unidirectional (linear), bi-directional (L-shaped), three-directional (U-shaped) and four-directional. Based on the place of Shanashir, inside or outside of buildings, some differences exist in their functions and components. This research shows that the dominant type of exterior Shanashir is semi-open unidirectional (linear) type and the dominant type of interior Shanashir is probably three-directional type. By studying the location of exterior Shanashirs, it is concluded that adjacency to the seashore or having a spatial opening to urban spaces such as a square or a plaza play an important role in the place of Shanashir establishment.},  
Keywords = {Shanashir, Historic Port of Bushehr, Vernacular Architecture, Islamic Architecture, Iran.},
volume = {4},
Number = {4}, 
pages = {40-59}, 
publisher = {Iran University of Science & Technology},
title_fa = {گونه شناسی شکلی و استقراری شناشیر در معماری بومی بندر بوشهر},
abstract_fa ={یکی از ویژگی‌های منحصر به فرد معماری بومی بندر بوشهر، وجود عنصری به نام شناشیر است که ضمن تأمین محرمیت، الگوی معماری درون‌گرا-برون‌گرای بندر بوشهر را میسر ساخته است. این پژوهش به هدف گونه‌شناسی این عنصر از روش تحقیق کیفی و راهبرد نمونه موردی بهره برده است تا دریابد گونه‌های اصلی شناشیر در معماری بندر بوشهر از نظر شکلی و عملکردی کدامند؟ در این میان کدام گونه غالب است؟ و عوامل مؤثر در مکان‌یابی شناشیر چیست؟ به این منظور در ابتدا پیشینه تاریخی شناشیر به عنوان عنصری وارداتی و سپس کارکردها و اجزای اصلی شناشیر با استفاده از منابع کتابخانه­ای مورد بررسی قرار گرفت. در نقشه طرح تفصیلی ویژه بافت قدیم بوشهر، 1013 بنا درون حصار تاریخی مشخص شده است. مبتنی بر این نقشه مطالعات میدانی آغاز شد و تک تک بناهای مشخص شده در این نقشه بازدید و عکسبرداری گردید. بر اساس مطالعات میدانی انجام شده، از 1013 بنا تعداد 565 بنا تخریب شده و بناهای جدید با پلان‌هایی متفاوت با پلان‌های تاریخی به جای آن‌ها ساخته شده است؛ همچنین، تعداد 86 بنا مخروبه بوده و قابل برداشت نبود. به این ترتیب تعداد 362 بنای تاریخی باقیمانده در مرحله دوم مورد بررسی دقیق‌تر قرار گرفت که از آن میان تعداد 29 بنا دارای شناشیر شناخته شد. نتایج تحقیقات میدانی در این مقاله نشان می‌دهد که مبتنی بر محل استقرار شناشیر در بنا دو گونه اصلی شناشیر بیرونی و شناشیر داخلی قابل تشخیص است که مبتنی بر میزان محصوریت به دو دسته نیمه‌باز و بسته تقسیم ‌می‌گردند. شناشیر بسته فقط در نمای بیرونی و آن هم به تعداد بسیار محدود به کار رفته است. شناشیر بیرونی بر اساس شکل به دو دسته اصلی خطی و دو جهته ( ال شکل) قابل تقسیم است که گونه دوم می‌تواند دارای زاویه نود درجه یا بیشتر یا تقاطع منحنی باشد. شناشیرهای داخلی نیز به چهار دسته اصلی قابل تقسیم هستند: یک جهته (خطی)، دو جهته ( ال شکل)، سه جهته (یو شکل)، و چهارجهته. مبتنی بر محل استقرار شناشیر در درون یا بیرون بنا تفاوت‌هایی در کارکردها و اجزای آن‌ها وجود دارد. دستاوردهای این مقاله نشان می‌دهد که گونه غالب شناشیر بیرونی از نوع نیمه‌باز یک جهته (خطی) و گونه غالب شناشیر داخلی احتمالاً سه‌جهته می‌باشد. از بررسی موقعیت مکانی شناشیرهای بیرونی این نتیجه حاصل می‌گردد که همجواری با ساحل دریا و یا یک گشایش فضایی در فضای شهری مانند میدان و میدانچه، نقش مهمی در محل استقرار شناشیر دارد.},
keywords_fa = {شناشیر, بندر تاریخی بوشهر, معماری بومی, معماری اسلامی, ایران},
url = {http://jria.iust.ac.ir/article-1-610-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-610-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2017}  
}

@article{ 
author = {Sharif, Hamid Reza and Habibi, Amin and Jamalabadi, Abdolah},  
title = {Climatic Function of Girih Art in Islamic Architecture- Case study: Residential building at Qajar era in Shiraz}, 
abstract ={One of the valuable arts in the Iranian Islamic architecture was Girih which has showcased the beauty of the Iranian art by relying on a unique and unprecedented geometry. The generative nature of such an art coupled with granting style to the woodworks through taking advantage of elegant colorful glass and the use of geometrical carvings has been perfected during the course of history. Girih are lines (strap work) which decorate the tiles. The tiles are used to form Girih patterns, from the Persian word, meaning "knot". In most cases, only the Girih (and other minor decorations like flowers) are visible rather than the boundaries of the tiles themselves. Girih are elaborate interlacing patterns formed of five standardized shapes. The style is used in Persian Islamic architecture and also in decorative woodwork, it could be applied either as lattice frames, left plain or inset with panels such as of colored glass; or as mosaic panels used to decorate walls and ceilings, whether sacred or secular. In architecture, Girih forms decorative interlaced strap work surfaces from the 15th century to the 20th century. Most designs are based on a partially hidden geometric grid which provides a regular array of points While there are various materials regarding the aesthetic aspects and the incorporeal and theosophical origin of such art as Girih but it seems that the climatic dimensions has been less dealt with. In the present study, there is proposed this presumption that the Girih is not merely an ornamental furnishing art and that it is in a functional interaction with day lighting meanwhile avoiding vanity and uselessness in its architecture and also that it takes advantage of masonry proportionate to the regional climate through its adoption of a vernacular approach. Thus, it looks necessary to find an answer to the question that “whether the Girih used in the buildings constructed based on the Islamic architecture designs can be defined in fields with climatic functions?” Another question which can be set forth here is that “whether the Iranian architect has been successful in taking advantage of Girih works in realizing and deploying masonries, and making use of the daylight and natural ventilation?” To answer the mentioned questions, there is made use of the qualitative research strategies and the subjective information and data have been categorized in terms of the content they bear through exploiting rational reasoning via performing library studies in order to be able to extract the effective functional factors related to the Girih work from the background literature and then, in the next step, select the main target samples encompassing the residential homes from Qajar era (1-Forugh-Al molk, 2-Asadollah Shojaat Asad, 3-Akbar Javanmardi, 4-Parviz Amooee, 5-Jalal Sahebolamr, 6-Habibi Pishehvari, 7-Hossein Ali Tasmim Haghighi, 8-Dabagh Manesh, 9-Seyyed Mahmood Fateminejad, 10-Aliakbar Asgharzadeh). In order to be able to evaluate and assess the case samples and finally the Girih application frequency in the case samples and the type of their application can be obtained through making use of various sampling methods. Related to case studies and comparing them to documents wood and glass is the most useful materials in Girih structure. After finding documents about quantity of Girih in each case study authors started to explore the Girih area into façade area which showcased by “f”. As authors mentioned “f” is made by dividing Girih area (Ag) multiplied by Girih numbers (Ng) in each façade side into window area (Aw) multiplied numbers of each window (Nw). The study findings indicated that there exists a significant difference between the Girih frequency distribution rates along the western side in respect to the other fronts which concomitantly accompanied by the use of a pier’s vertical parasol the same as a similar configuration in the modern climatic radiation protection system provide for the unfavorable western side light effective control. The absence of the Girih along the southern side is due to the need for making complete use of the sun light and radiation in this front because the interior spaces situated along this side of the house were used during the winters. The use of the vernacular or the regional climate-compliant masonries in Girih provides for the walls’ thermal control and the non-accumulation of the thermal and heat load along the western side.},  
Keywords = {Islamic architecture, Girih art, day lighting, geometry tiles, sun radiation direction},
volume = {4},
Number = {4}, 
pages = {60-71}, 
publisher = {Iran University of Science & Technology},
title_fa = {کارکرد اقلیمی هنرگره چینی درمعماری اسلامی- نمونه موردی: بناهای مسکونی قاجاری شیراز},
abstract_fa ={یکی از هنرهای با ارزش در معماری اسلامی ایران گره­چینی بوده است که با اتکا بر هندسه­ای بی همتا، زیبایی هنر ایرانی-اسلامی را به نمایش گذاشته است. خاصیت زایش­پذیری این هنر با سبک کردن چوب به واسطه استفاده شیشه­های رنگی ظریف و نقوش هندسی در طول تاریخ تکامل یافته است. با وجود مطالب گوناگون در حوزه زیبایی­شناسی ظاهری و خواستگاه­های غیرمادی و عرفانی گره­چینی تاکنون به بخش­های کارکردی و خصوصا اقلیمی آن کمتر پرداخته شده است. در مقاله پیش رو این فرضیه که گره چینی صرفا هنری تزئینی نبوده و در معماری اسلامی با پرهیز از بیهودگی در تعاملی کارکردی با نور روز قرار دارد و با رویکردی بوم آورد از مصالحی متناسب با اقلیم منطقه بهره برده است مطرح گردید، بنابراین پاسخ به این سوال که آیا گره چینی به کار رفته در ابنیه معماری اسلامی ایران در حوزه هایی با کارکرد اقلیمی قابل تعریف است؟ ضروری می نماید. سوال قابل طرح دیگر این است که آیا معمار ایرانی در شناخت و بهره­گیری از مصالح، استفاده از نور روز و تهویه طبیعی از گره چینی بهره­مند شده است؟ برای پاسخ به سوالات فوق از راهبرد تحقیق کیفی استفاده شده و به لحاظ محتوایی با استدلال منطقی از طریق مطالعات کتابخانه­ای نسبت به دسته­بندی اطلاعات نظری اقدام گردیده است تا بتوان فاکتورهای موثر کارکردی مرتبط با گره­ها را از ادبیات موضوع استخراج نمود و در گام بعدی با انتخاب نمونه اصلی هدف، که در برگیرنده خانه­های مسکونی دوره قاجار بود به ارزیابی نمونه­های موردی مبادرت ورزیده شده است تا با استفاده از روش نمونه گیری، فراوانی استفاده گره­ها در نمونه­های موردی و نوع کاربرد آن به دست آید. یافته­های تحقیق نشان از تفاوت معنی­دار توزیع فراوانی گره­ها در ضلع غربی نسبت به سایر جبهه ها دارد که در کنترل نور نامطلوب غرب موثر می­باشد. عدم وجود گره­ها در ضلع جنوبی به دلیل استفاده کامل از نور و تابش خورشید در این جبهه به دلیل استفاده فضاهای داخلی مستقر در این ضلع در فصل زمستان است. استفاده از مصالح بوم آورد یا متناسب با اقلیم منطقه در گره­ها سبب کنترل حرارتی جداره­ها و عدم تجمع بار حرارتی و گرمایشی در جبهه غربی شده است.},
keywords_fa = {معماری‌اسلامی, هنرگره‌چینی, نور روز, نقوش هندسی, جهت تابش},
url = {http://jria.iust.ac.ir/article-1-617-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-617-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2017}  
}

@article{ 
author = {mirsajadi, Seyed amir and Farkisch, Hero},  
title = {Recognition of Typology and Effective Physical Factors in Traditional 
Residential Tissue of Neyshabur}, 
abstract ={   Typology as a practical method has become to an important subject due to rise of modern architecture and lack of identity to achieve pattern of traditional architecture. Residential tissue as a core of traditional cities with its elements and specific form are valuable legacy for survey and analysis. This research refers to systematic method consisting analytical and descriptive method in fundamental issues linked to typology reviews, theoretical principles, and theories. In the process of research affective physical factors identified and based on field research 15 houses has been surveyed. Furthermore Analytic hierarchy process (AHP) was used to evaluate and comparing effective physical factor in the form of houses. Results of research were obtained to promote new housing design patterns and guideline. The criteria obtained from results also compared with present urban principles to improving the quality of houses design in traditional tissues of Neyshabur city.},  
Keywords = {Typology٫ Traditional tissue٫ Residential patterns, Effective Physical factor, Neyshabur city},
volume = {4},
Number = {4}, 
pages = {72-90}, 
publisher = {Iran University of Science & Technology},
title_fa = {بازشناسی الگوها و شناخت فاکتورهای کالبدی تاثیرگذار در بافت مسکونی سنتی نیشابور},
abstract_fa ={با وجود پیدایش معماری مدرن و از بین رفتن هویت در ساخت و سازهای جدید٬ الگوشناسی یکی از موضوعات مهمی است که سعی در شناخت روش های کاربردی جهت دستیابی به عناصر و الگوهای هویت ساز بومی گذشته و استفاده از آنها در معماری امروز به شکل نوین دارد. بافت های مسکونی سنتی به عنوان هسته اولیه تشکیل دهنده شهرها و نیز عناصر و ابنیه معماری موجود در آنها بدون تردید میراثی ارزشمند جهت بررسی٬ تحلیل و ارائه الگوهای مناسب معماری بومی هستند. این پژوهش ابتدا با نگاهی توصیفی- تحلیلی مروری خواهد داشت بر مباحث کلیدی مطرح و مرتبط با زمینه الگوشناسی در معماری و طراحی شهری و سپس با توجه به مبانی نظری بدست آمده٬ فاکتورها کالبدی موثر بر الگوشناسی بافت و ابنیه سنتی مسکونی شناسایی می شود. در مرحله بعدی ضمن تشریح مفاهیم و شاخص های معماری بومی نیشابور از روش تحقیق میدانی جهت شناخت و بررسی کالبدی درباره نمونه ابنیه مورد مطالعه در بافت تاریخی بهره گرفته خواهد شد. بعد از این تحلیل به وسیله روش سلسله مراتبی٬ موثرترین فاکتورها کالبدی اولویت گذاری شده و نهایتا با توجه به نتایج بدست آمده٬ اصول معماری بومی و مقایسه ضوابط موجود٬ راهکارها و الگوهای طراحی مسکن جدید با هدف ارتقای ابعاد کیفی و کمی منازل مسکونی معرفی میگردند.},
keywords_fa = {گونه شناسی معماری٬ ریخت شناسی شهری٬  بازشناسی بافت های سنتی٬  معماری مسکونی بومی.},
url = {http://jria.iust.ac.ir/article-1-612-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-612-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2017}  
}

@article{ 
author = {Jahanbakhsh, Heydar and delzendeh, Ali},  
title = {The Explanation of Culturl Engineering and Connection in Modeling Iranian- Islamic City
(Modeling the Technique of Designing Cultural-Residential City)}, 
abstract ={Cultural disconnection and non – local Factors injection to the stracture of Islamic – Iranian cities in the recent decades refer to the absence of open progress, development pattern and a determined route. After the Islamic revolution in Iran, returning to the Islamic basics, caring about human dignity and relying on Iranian innovation and thought have attracted attention once again. The necessity of forming Islamic cultural and civilized works, is the presence of a perfect Islamic thought in all elements of framework, architecture, urbanism and structures which organized an urban society; in a way that the differences of its framework and its used meaning be clear and touchable either in communication symbol or in literal symbol with the other civilizations. It also illustrates a perfect living different from religious nature in the city. Prerequisite of this issue is, crating a coherent Islamic culture so gradually the effects of this culture will be appeared in exterior and surface relations.  The determination of the plan of Iranian – Islamic development pattern by the supreme leader has made the religious life and the design of a unique Islamic culture tobe the agenda of the experts in various fields including city planning. in this end,the most important case is how to practice a Islamic culture management proportionate with that field as well as determining a practical model to practice the programs and the general policies of the dominant value stracture, in a way that to be able to provide a th eoretical as weii as operational pattern of the Iranian-Islamic city proportionate with the cultural engineering of the goals of the Islamic Revolution.This research is both fundamental(development of knowledge and basics) and practical(development of procedures and solutions). In this research,using a theoretical and operational technique along with a qualitative, descriptive and anaiytical approach and by a logical wyplanation based on the Qoran and the Innocent Imams Sayings as well as mental logic, an operational and contextual model of the practical basics of Islamic city is provided which a practical cultural approach explaning cultural connection and cultural engineering pattern dominant of Islamic citys structure and also the suggested pattern of Islamic city considering the cultural and value structure is being explancd. According to the explanations, the cultural-residential technique has been provided as the operational model of Islamic – cuitural approach relying on two basics of cultural engineering and cultural connection. This model is a cross – section of the practical basics of Islamic city in the level of cultural approaches whth a systemic identification which leads the two internal (approach basics)and external (approach structure) poles of the cultural layes of Islamic city to the formation of Islamic city through providing apractical and contextual solution.Finally, the operational modeling has been done based on the theoretical basics and the explanations provided by nthe centeral structure of the modern Islamic city with a the culyural – residential approach(cultural network structure) of the Islamic city. Now the presenting model for creating a coherent religious culture is applying a cultural engineering structure and guideline with cultural connecting in different fields such as Islamic urbanism. In each field the style and method of creating cultural managing system should be appropriated with the specific language system of that field or model. In this study executive model of Islamic cultural system is determined with two basic roles; the cultural engineering and the cultural connecting in Islamic city. In this study executive method of Islamic city’s cultural action and works are the designing process or meaningful and contextual solutions and works in designing. Meaningful and contextual solutions are the basis and infrastructure for the next used solutions. The appropriate meaningful solutions with the issue of Islamic city element with its systematic nature will define the identificational and basic aspects ( political, social, cultural and economical) in the layers of cultural solutions and finally with offering useful and useable solution and works in Islamic culture will define the framed system of Islamic city.},  
Keywords = {Iranian_ Islamic City, cultural connection, cultural engineering,cultural-residential model,city planning process},
volume = {4},
Number = {4}, 
pages = {91-111}, 
publisher = {Iran University of Science & Technology},
title_fa = {تبیین جایگاه پیوست نگاری فرهنگی و  بهره‌گیری از نظام مدیریت فرهنگی 
در شهر اسلامی- ایرانی 
(مبانی نظری و فرآیند فکری سازنده شهر اسلامی)},
abstract_fa ={گسست فرهنگی و تزریق مؤلفه‌های غیربومی به پیکره‌ی شهرهای اسلامی-ایرانی در دهه‌های اخیر به نبود راه مشخص، الگوی توسعه و پیشرفت باز می‌گردد. با پیروزی انقلاب اسلامی بازگشت به مبانی اسلامی، توجه به کرامات انسانی و اتکاء به فکر و ابتکار ایرانی بار دیگر مورد توجه قرار گرفته است. تدوین نقشه‌ی الگوی اسلامی ایرانی پیشرفت از سوی مقام معظم رهبری موجب شده حیات دینی و طراحی فرهنگ منسجم اسلامی دستور کار متخصصین در حوزه‌های مختلف از جمله شهرسازی قرار گیرد. در این راه آن‌چه اهمیت دارد، روش پیاده‌سازی نظام مدیریت فرهنگی نظام اسلامی متناسب با دستور زبان خاص آن حوزه و تدوین مدلی کارآمد در اجرای برنامه‌ها و سیاست‌های کلی نظام ارزشی حاکم است. به گونه‌ای که بتوان الگویی نظری و عملیاتی از شهر اسلامی– ایرانی متناسب با مهندسی فرهنگی اهداف انقلاب اسلامی ارائه نمود. این تحقیق از یک سو بنیادی(توسعه‌ی دانش و مبانی) و از سوی دیگر کاربردی(توسعه‌ی راهکارها و راه‌حل‌ها) است. در این تحقیق با روشی نظری و عملیاتی با رویکرد توصیفی، تحلیلی و کیفی و از روش استدلال منطقی بر پایه‌ی منابع کلام الهی و معصومین و استنباط عقلی به ارائه‌ی مدلی مفهومی و عملیاتی از مبانی سازنده‌ی شهر اسلامی، مدل اجرایی راهبرد فرهنگی با تبیین پیوست فرهنگی و مهندسی فرهنگی نظام حاکم در ساختار شهر اسلامی و ارائه‌ی الگوی پیشنهادی از شهر اسلامی با بستری فرهنگی و ارزشی پرداخته شده است. بر مبنای استدلال‌های صورت گرفته راهبرد سامانه­های فرهنگی به عنوان مدل اجرایی راهبرد فرهنگی نظام اسلامی با دو اصل مهندسی فرهنگی و پیوست فرهنگی ارائه گردیده است. این مدل، برشی از مبانی سازنده‌ی شهر اسلامی در سطح راهبرد‌های فرهنگی با هویتی سیستمی و سامانه‌ای است که دو قطب درونی(اصول راهبردی) و بیرونی(نظام راهبردی) لایه‌ی فرهنگی شهر اسلامی را با ارائه‌ی راهکار مفهومی و کاربردی به سمت اهداف شکل‌گیری شهر اسلامی هدایت می‌نماید. در نهایت، بر مبنای بنیان‌های نظری و استدلال‌های مطرح شده ساختاری مرکزی از شهر نوین اسلامی با نظام شبکه‌ی فرهنگی از شهر اسلامی مدل‌سازی عملیاتی شده است.},
keywords_fa = {مبانی شهر اسلامی ایرانی, نظام مدیریت فرهنگی, پیوست فرهنگی , مهندسی فرهنگی , فرآیند طراحی شهری},
url = {http://jria.iust.ac.ir/article-1-613-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-613-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2017}  
}

@article{ 
author = {Faghfoori, Robab and BolkhariGhehi, Has},  
title = {Appearance of architectural inscriptions in Persian Painting
Analysis of the samples of Harat School and works of Behzad}, 
abstract ={Arts in their Dialogues borrow some words from each other and give them a new meaning in their art form. One of the best examples of this Dialogue is the link of Decorative elements in architecture and Iranian painting .Iranian painting ( Miniature ) is conversation scene of arts such as painting, poetry, calligraphy and architecture which has run its evolutionary path in different schools of Islamic period, especially from the Ilkhani to early Safavid era. Iranian painting based on subjective and non-visible world and, therefore, its architectural and decorative elements are based on certain spiritual and conceptual principles. Inscription is one of the decorative arts in Islamic architecture which the use of it in addition to the actual architectural buildings is visible in some painted spaces of the Iranian painting. Inscriptions as conceptual and decorative elements in Islamic Architecture are important tools for the representation of religious ideas and policies. In this paper, On the one hand, the importance and different functions of inscription in Islamic architecture are analyzed and On the other hand, characteristics and artistic value of the paintings of Harat School, as well as the inscriptions on the architectural space of a number of Behzad’s works are examined. Also it will be shown that appearance of painted inscriptions in the space of Iranian paintings has what impact on the understanding of the subject and Specific spirituality of the miniatures. Muslim artist inspired by his belief and religious principles has tried to create a calm and spiritual atmosphere in his paintings by use of Inscription decorations. He has designed physical space of the painted buildings by engrave the geometric designs, motifs and arabesques, and Islamic epigraph. The decorations in addition to having formal aesthetic and value represent the cultural and religious mysteries are hidden in themselves and give a special lightness and transparency to the painted background in the space of the painting. These inscriptions in terms of content and their impact are matched with the samples used in contemporary buildings in Iran and Harat, in Timurid period. A comparative study of the contents of the inscriptions is a new way in understanding of religious art and the impact of the religion to the epigraphy at different periods of the history of Islamic-Iranian art. Methods used in this research are analytical, interpretive, and historical and the approach to data has been done through library studying. The results of the research show that using of religious inscription in addition to enhancing the beauty and the visual value of Miniatures, are influencing to transfer of the concepts of the painted story, and show a kind of spiritual realism in the works of artists from the Timurid period, especially Behzad. These inscriptions, in shape and their structure, reflects spiritual realities and meanings that the Knowledge of them had been possible to a person during the present in that space by passing the formal universe to the divine world. These meanings reflected from the divine world, and manifest the concepts such as the presence of God, resurrection, release from Nether world and ascension into the celestial world, twinkle of divine light, transcendental unity, meditation and inner purification. These concepts are very close to prayer and ritual activities. Comparison of these elements with inscription decorations of their contemporary buildings also emphasis to the adaptation, and Structural and Conceptual link of them. These inscriptions, historically, and from the kind of font and text, and in their written contents, are match with inscriptions of buildings such as Goharshad mosque in Mashhad, Harat Mosque, Mosque of Yazd and Shiraz mosque belonging to Timurid period. A painter such as Behzad, in choosing the theme of his Nonreligious inscriptions, on one hand, is affected by the apparent form of the inscriptions and their expression in architecture monuments and, on the other hand, according to his artistic tastes and purposes used them. So that, he has been introducing the founder of visual work as a founder of architectural work or building in the number of his miniatures the outcome of the research shows that architectural inscriptions can be used as original decorations in order to create the Islamic atmosphere and image in today's miniature.},  
Keywords = {Islamic architecture, Architectural inscriptions, Persian Painting, Harat School, Kamal al-Din Behzad.},
volume = {4},
Number = {4}, 
pages = {112-129}, 
publisher = {Iran University of Science & Technology},
title_fa = {نمود کتیبه های معماری در نگاره های ایرانی
تحلیلی بر نمونه های مکتب هرات و آثار بهزاد},
abstract_fa ={نگارگری ایرانی صحنه هم سخنی هنرهایی چون نقاشی، شعر، خوشنویسی و معماری است که مسیر تکامل خود را در مکاتب مختلف دوره اسلامی، به ویژه از عصر ایلخانی تا اوایل صفوی پیموده است. پایه این نگارگری بر ذهنیت و دنیای غیرمشهود استوار است و عناصر تزیینی و معماری آن بر اصول محتوایی و معنوی خاصی تکیه دارند. پژوهش حاضر با هدف بیان جایگاه و اهمیت هنر کتیبه نگاری در معماری اسلامی و نمود آن در فضای نگاره های ایرانی تدوین یافته و به جهت کمیت بالای استفاده از کتیبه ها در نگاره های مکتب هرات و آثار بهزاد، به تبیین و تحلیل مصادیق مختلف آنها می پردازد. پرسش اصلی آن است که نمود کتیبه ها در بناهای مصور نگاره های این مکتب چه تأثیری در فهم داستان و معنویت خاص حاکم بر ساختار کلی اثر دارد؟ این کتیبه ها از سویی به لحاظ مضمون و اثرگذاری خود نیز با نمونه های به کار رفته در بناهای هم عصر ایران و هرات در دوره تیموری تطبیق داده می شوند. روش انجام پژوهش به شیوه تحلیلی، تطبیقی و تاریخی است و برای تجزیه و تحلیل نهایی اطلاعات بدست آمده از روش استقرای علمی استفاده شده است. مورد نیاز نیز از طریق مطالعات کتابخانه ای بدست آمده است. نتایج تحقیق نشان می دهند که تزیینات کتیبه ای موجود در فضای معماری نگاره ها علاوه بر بالا بردن زیبایی و ارزش بصری آنها بر انتقال مفاهیم داستان مصور شده تأثیرگذار هستند و بروز نوعی رئالیسم معنوی را در کارهای هنرمندان دوره تیموری به ویژه بهزاد نشان می دهند. تطابق این عناصر با تزیینات کتیبه ای بناهای هم عصر نیز بر انطباق و پیوند ساختاری و مضمونی آنها تأکید دارد و تأییدی بر ویژگی خاص واقع گرایی آثار بهزاد است که با درایتی تام از کتیبه های معماری به عنوان تزییناتی اصیل و مستند در جهت نقش آفرینی در هنری مستقل چون نگارگری بهره برده است.},
keywords_fa = {معماری اسلامی, کتیبه های معماری, نگارگری ایرانی, مکتب هرات, کمال الدین بهزاد},
url = {http://jria.iust.ac.ir/article-1-614-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-614-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2017}  
}

@article{ 
author = {Hamzavi, Yaser and Vatandoust, Rasoul and Ahmadi, Hosay},  
title = {An Investigation and Identify of Essence of Marouflaged canvasmural as a specific style of Islamic architectural decoration in Iran}, 
abstract ={Murals are the main, media of human culture and civilization and the place and its long history in Iranian art is clear. There are specific forms of mural paintings in some Iranian architecture that are different from other usual wall paintings in materials, methods as well as implementation techniques. Unfortunately, these mural paintings are not studied certainly until now. Therefore, further investigation is needed due to the importance of this issue. In the scientific literature, different definitions of this kind of murals which provided examples of them pointed out: Canvas murals, Oil-on-canvas mural, Marouflage wall painting,  Marouflaged canvasmural, Oil painting on canvas onto walls, Marouflaged Canvas, Textile wall hangings, Canvas painting adhered to the wall surface, The painting had been adhered to the ceiling by Marouflage, Mural painting on canvas, Used a canvas set in to the wall, Oil on maroufle canvas for mural painting, Fabric-based murals, Ceiling canvases, Painting Hung on the wall, Wall Cover, Oil on Canvas attach on wall, Oil on Canvas mounted on wall. In Europe during the 17th century there was a movement away from painting on solid supports towards more portable painting techniques, giving rise to the easel painting tradition. Particularly in France, traditional fresco painting techniques were replaced by mural painting techniques similar to those used in easel painting. This new mural painting technique involved the use of textile supports that the artist could work on in their studio instead of on high scaffolding in large public places1. Marouflage is the term often used to describe this mural painting process, which involves attaching a large-scale painting on canvas to a solid substrate. The solid substrate is often architectural, such as a wall or ceiling. The complete canvas murals were often hung by specialized mural hangers, not the artist themselves. Experienced hangers developed techniques with adhesive properties that were able to bond, two materials which have widely varying properties, such as degree of expansion and contraction, porosity, etc. Ideally a marouflage adhesive needs the following characteristics: a viscous paste that is easy to apply, a slow to medium setting time, high initial tack and bond strength. Using a thick paste prevents dripping and unwanted mess during application. A high initial tack prevents the mural from falling during installation and slower setting times allow substantial working time so that the large murals can be properly positioned. Regarding to importance of necessity of art understanding before conservation, it is obvious that common conservation procedures on these relics (without appropriate understanding) have an inappropriate results on authenticity and integrity of the relics. Unfortunately, there is not adequate research about technology and conservation of these relics and related fields.  The aim of this research is the identification of history of development, and used materials and techniques in these historic paintings by field and literature investigations. Technological understanding of this kind of murals during the time by application of literature review and data explanation. Due to low information in Persian, European Marouflaged canvasmural has been studied more than Iranian relics. The research subject and case studies are studied in a qualitative and descriptive research method and the subject is considered with ten historical and theoretical aspects. These paintings are executed on the layer of cloth (canvas) and then installed on the wall that is known as a part of the architecture arrays. This research at the first library study is conducted and then according to the results, the field studies are carried out and finally, the data are analyzed. Knowing the number of Marouflage according to literature review, the identification of constituent layers of Marouflage according to field studies, and Understanding the differences between a common wall Paintings and Textile Marouflage in Iran, are the results of this paper. 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 conservation architectural works during Islamic era of Iran. In this paper, the process of formation of this type of wall painting in Iran was studied and present examples of this method in Iranian architecture are introduced and explained. Some of the architectural interior surfaces are decorated by the textile painting by Marouflaged in Ilkhanid, Safavid and Quajarperiod; funerary monuments with polygonal plan have the most decorative surfaces such as Soltanieh Dome, Sheykh Safi mausoleum, Maryam church, Golestan palace and etc. According to studies, there was technical change in manufacturing process of large wall paintings and ceiling paintings at Renaissance period. It resulted to production of new kind of murals which known as Marouflaged canvasmural. The research obtained appropriate results about production, manufacturing, historical samples and effect of technological problems on conservation of Marouflaged canvasmural.},  
Keywords = {Marouflaged canvasmural, architectural decoration, Islamic period, wall painting},
volume = {4},
Number = {4}, 
pages = {130-148}, 
publisher = {Iran University of Science & Technology},
title_fa = {بررسی و شناخت ماهیت دیوارنگاره‌های بوم‌پارچه به عنوان شیوه‌ای خاص از آرایه‌های معماری اسلامی ایران},
abstract_fa ={مطالعه و بررسی دیوارنگاره‌ها به عنوان یکی از مهم‌ترین نمودهای هنر اسلامی، جدا از زمینه سازی درک بهتر مفاهیم فرهنگی به‌ویژه در بعد هنری، امکان شناخت بیشتر اصول حاکم بر معماری ایرانی- اسلامی و هنرهای وابسته به آن در ادوار گذشته را نیز فراهم می‌آورد.از این رو هدف از این بررسی، مطالعۀ گونه‌ای خاص از دیوارنگاره که در این نوشتار با عنوان دیوارنگارۀ ‌بوم‌پارچه معرفی شده است، در راستای شناخت ماهیت وطبقه بندی روش‌های اجرا و نوع مواد و مصالح، سیر تحول تاریخی با در نظر گرفتن فراز و رود این تکنیک، موضوع و ارتباط آن‌ها با یکدیگر می‌باشد. نادر بودن این نوع از آثار و به تبع آن، عدم شناخت کافی از تکنیک‌ها و ویژگی‌های آن منجر به کم‌رنگ شدن بخشی از تاریخ هنر ایرانی‌اسلامی گردیده و این موضوع بر اهمیت و ضرورت این بررسی در راستای بازشناخت این هنر، می‌افزاید. در این راستا آثار موجود از این هنر با شیوۀ نادر در ایران، در معماری دوره‌های ایلخانی، صفوی و قاجار به­­ عنوان نمونه‌های موردی، بررسی شدند. همچنین،گزارش‌های مکتوب این نوع آثار در دوره‌های تیموری و زند (علاوه بر موارد ذکر شده) نیز، مورد مطالعه قرار گرفتند. جهت دست‌یابی به اهداف، از مطالعۀ کتابخانه‌ای، میدانی- ‌پیمایشی و روش توصیفی- تحلیلی استفاده شد. نتایج مطالعات و بررسی‌ها نشان‌دهندۀ این نکته است که قدیمی‌ترین دیوارنگارۀ بوم‌پارچه‌ای که در ایران باقی مانده مربوط به دورۀ ایلخانی است. بدلیل شرایط خاص سیاسی و اجتماعی، دورۀ صفویه دورۀ اوج استفاده از شیوۀ دیوارنگارۀ بوم‌پارچه بوده است که بسیاری از این نقاشی‌ها توسط هنرمندان اروپایی و در اروپا اجرا و به ایران منتقل شده است.نتایج بررسی میدانی ده بنای تاریخی، نشان دهنده‌ لایه‌های متعدد دیوارنگاره‌های بوم‌پارچه،که در واقع ترکیبی از لایه‌های اولیۀ دیوارنگاره و نقاشی روی کرباس هستند، بود. جهت ایجاد این آثار، از دو تکنیک رنگ و روغن، یا نقاشی با بست آبی استفاده شده است؛ که کرباس پس از آماده سازی و نقاشی بوسیله چسب با منشأ گیاهی یا حیوانی، میخ و یا تلفیق این دو، بر سطح دیوار چسبانده می‌شود.},
keywords_fa = {دیوارنگارۀبوم‌پارچه, آرایه‌های معماری, دورۀ اسلامی, نقاشی دیواری},
url = {http://jria.iust.ac.ir/article-1-615-en.html},  
eprint = {http://jria.iust.ac.ir/article-1-615-en.pdf},  
journal = {Journal of Researches in Islamic Architecture},  
issn = {2382-980X}, 
eissn = {2382-980X}, 
year = {2017}  
}