نشریه پژوهش های معماری اسلامی
پیاپی 1 (زمستان 1392)

Title “sustainable society”, was first time propounded in the format of the conceptual framework of sustainable development as the final objective of social aspect of sustainable development. By now, many researches have studied this point that what specifications and characteristics a sustainable society should have and how urban planning can help creation of a sustainable society. However what have been ignored is local relation of these specifications in the shadow of the dominant ideology and the cultural bed of our society. It is clear that using each global pattern in local coordinates requires some changes proportioned to the cultural field of that place. According to this, using global pattern of “sustainable society” in the bed of Islamic culture requires redefining specifications of a sustainable society from the view of Islamic ideology. Therefore, the main problem of current writing is the way and how the indicators of sustainable society in Islamic ideology affect the urban planning tradition of Muslims. According to this, the main questions of this paper can be explained as: “what are the indicators of a sustainable society in the view of Islam”? and “what effects have had these indicators on urban planning tradition in the cities of Muslims”? The objective of this paper is to achieve a conceptual pattern from sustainable society in the bed of Islamic culture in a way that it can be used in promotion of urban plans and programs by the Islamic-Iranian approach. For this, while investigating the texts and documents in two fields of Islamic ideology and tradition of Muslims’ cities, the codes relating to social sustainability were extracted and categorized by help of “content analysis” method. Then the proportion of Islam’s social principles and its effects on urban planning tradition of Muslims was explained in a matrix. At the end, the conceptual framework of paper which responds to the primary questions and in which the process of design and planning of an urban planning place provided by emphasis on social principles in Islam’s ideology are compiled.

Western secular and divine departed approaches towards the world, Human being, art philosophy and creation of architectural pieces are facing serious crises in epistemology, skepticism and relativism in humanities issues as a whole, including criterions of aesthetics. Nihilism and Anarchism in the creation realm of art and architecture can be called as the result of such approaches. Islamic School, as a complete, comprehensive, infallible and evolutionary school based on divine inspirations and teachings of Immaculate, has used its theoretical and practical wisdom to present both strategic principles and Kaaba, as an architectural example which was built based on divine inspiration, by Prophet Adam, will be analyzed in this paper. Same as the concept of praise and worship, the theoretical concepts of Islam are considered as genuine, complete, comprehensive and infallible propositions. Despite the relativeness in its physical appearance in the natural world, the semi-abstracted aspects of Kaaba design, such as its spatial-geometrical ideas, arrays and symbols, can be inspiring in all times and places. The above mentioned architectural example will be analyzed through three aspects:

1. The most important historical and substantial features

2. The most important physical and external features

3. The most important spatial-geometrical and internal features

the true meaning of praise and evolutionary extremity of human as an Innate and inconvertible matter in Islamic view point, the conclusion of this paper has considered the House of Kaaba as a fundamental cell which has firstly, inspired the design strategies of noble Islamic Mosques from the aspect of spatial-geometry, arrays and symbols. And secondly, can offer clear criterions for the
analysis of mosques. The most important of these criterions are having a gradation of creating basis for the movement through multiplicity to unity and through form to meaning, introspection, concentration, Qibla Direction and preparing the space for two objectives of lecture and public worship.

Urban solidarity is considered to be a significant criterion in the quality of urban development, hence making social segregation an undesirable phenomenon in the physical and spatial evolution of the neighbourhoods and regions of a city. Since social segregation results in stratification of social classes in different neighbourhoods, it can be the origin of dichotomy and conflicts between neighbourhoods with good or bad socio-economic conditions. Such a dynamic would disrupt the overall balance of the city and threatens its spatial integration. Therefore balancing and integrating the regions of a city is one of the strategic necessities in urban development plans.
This article focuses on integrating the city through equilibration from an Islamic view point (based on Quran and Nahj-ul-Balagha). Spatial justice in urban regions do not necessarily promote equality or similarity; rather they are systematic attempts to develop spatial organization and service provision according to the needs of each neighborhood while maintaining the diversity and vitality of them. This process involves different types and hierarchies of neighborhoods with specific characteristics which do not result in superiority or glorification of their residents. That is to say, neighborhoods do not have inherent credibility and residing in them does not lead to social discrimination and it is actually the residents who define the status of the neighborhood. Therefore multiplicity of neighborhoods shapes the unity of the city without social conflicts and spatial dichotomy.
To better clarify this concept, the quality of life and typology of the districts of Tehran metropolis (112 districts) have been assessed to discern the spatial-physical segregation in the city. Research methodology consists of extracting clearly defined components from Islamic references and defining quantitative indicators for evaluating the spatial segregation. The urban integration analysis is carried out using geo-referential and cartographic analyses in all urban districts using 50 quantitative indicators.
Findings would assess the actions, plans and policies of the urban governance from an urban equilibrium viewpoint in the last two decades. In other words, whether the evolution of the city of Tehran as the capital of the Islamic country of Iran has moved towards balance or spatial-physical segregation?

Nowadays Islamic countries more than ever concentrate on identity to revive their dignity at the age of globalization. Countries of west of Asia especially Persian Gulf countries enjoy a prosperous architectural era because of oil well revenues. Saudi Arabia from among them selected purposely to analyses to understand interaction of localization and globalization in contemporary architecture of developing countries. Saudi Arabia as the birthplace of Islam with the growing economy in recent years, is a good context for massive constructions, which result in identity crisis in contemporary architecture. Economic growth during last 40 years in these countries has affected various aspects of their lives. Undoubtedly architecture and urbanism as one of the main substrates were affected by these developments. Limitation of construction technology and engineers’ abilities in these countries made the Arabs to assign the designing and construction phase of their huge projects to European and American architects and engineers with completely different background and cultural beliefs from Muslims’. Although some researches have focused on identity crisis in modern architecture, very few researches have noted the interaction and conflict between the Islamic identity and contemporary architecture. The main objective of this research is to identify and analyze the native and Islamic identity in contemporary architecture of Saudi Arabia. The main research questions are:

1- What are the main current trends in contemporary architecture of Saudi Arabia? And how they have noted the concept of identity in their works? What is the relationship between theory (what the architects have in their minds or the goal they are following to reach an ideal design) and practice (what is observed in final result or understood by people) in contemporary architecture of Saudi Arabia? According to the theoretical framework, current buildings in Saudi Arabia are analyzed based on five general parameters and factors: 1-Main idea forming the design (concept),

2-The Construction Technology,

3- The material in the unit,

4- The shape and form of the unit,

5- the relationship with the surrounding environment. This article analyzed the buildings of the past two decades impartially in terms of the referred parameters. This research consists of two main parts. In the first part the architect’s opinion about his/her design was discussed. In the second part researchers analyzed the mentioned works according to the theoretical framework. The comparative analysis of the architect's comments about his work and researchers’ inferences can determine the distance between theory and practice of contemporary architecture in Saudi Arabia, then the architect’s success in achieving his/her objectives will be determined. This comparison will indicate whether the architects have succeeded in conveying their ideas to people or not. To meet scheduled objectives, fifty artworks were selected randomly from among the buildings designed in the past two decades, and were analyzed according to the main parameters. Then the quantitative data were transferred to SPSS22 software to determine the correlation between these two groups. Studies conducted indicate that a considerable proportion of contemporary architecture in the Kingdom of Saudi Arabia are design by foreign architects who are not familiar enough with Islam as the official religion of the country. We can see some puzzlement in contemporary architecture due to the diversity of forms and concepts. The architects’ description about their own works indicated that the main trends of contemporary architecture are in the use of postmodern forms, conceptualism, prevalent structures and modern materials.

The findings indicate what architects statements and opinions expressed in the form of Islamic revival, is leading to imitate the famous forms of ancient architecture in practice. In fact, imitation of ancient forms and reconstruction of them by modern technologies means the expression of Islamic and native identity in contemporary architecture to most of the foreign architects. This leads to a contradiction between the theory and practice in contemporary works, although the construction quality of the analyzed samples is remarkable. To solve these problems it is essential to assign projects to vernacular architects and engineers where possible. Native architects with Islamic culture and beliefs will be more capable than foreign ones in expression and manifestation of Islamic identity in their works. On the other hand foreign architects should change their strategies in dealing with problems. Avoiding imitation of old patterns, getting more information about theories, Islamic culture, main needs and aspirations of Muslims are some of these strategies helping the architects to deal with the referred problems. These challenges make some serious threats and challenged contemporary architecture of developing countries. The results of the paper show that new architectural technologies and revivalist trends are the most important players in contemporary architecture of developing countries such as Saudi Arabia and other Persian Gulf countries because of their richness in cultural heritage, spiritual findings and local identity.

This study seeks the typology of mosques entrance, based on different concepts discussed in mysticism. The main question is whether the difference between entrances has certain principles and follows a specific pattern? And how can the differences be effective in typology of the entrances? Iranian mosques entrances have been changed during the history and it seems that, the difference in the expression of
traits and concepts has caused the physical changes between them. The patterns using the concepts of mystical Tashbih-Tnzyh and traits Jamal-Jalal will be studied in three typologies:

1- The Tashbihi- Jamali entrances

2-the Tashbihi-Tanzyhi and Jamali-Jalali entrances.

3- The Tanzihi-Jalali entrances. During the study, criterias of these three patterns are considered.

The Tashbihi-Jamali entrances featuresare: 1- Use of fine materials, 2- Use of spatial hierarchy, 3- Divine Proportion and 4- use of signs
and symbols.

The best samples of this pattern can be found in Imam Mosque in Isfahan, Sheikh Lotf Allah Mosque and Yazd Jami Mosque. The Tanzihi-Jalali entrances features are: 1- use of low-value materials, 2- Minimum spatial hierarchy, 3- Human scale and proportions and use of purity.

The best samples of this pattern, is Jami mosques of Zavvareh, mosques of Natanz and the mosques of Naeen. The Tashbihi-Tanzyhi and Jamali-Jalali entrances have the common features of two other entrances and The best samples of this pattern, is Jami mosques of Isfahan and Oshtorjan

This article, in order to improve the quality of urban spaces, wants to explain how ritual ceremonies, particularly Moharam and Safar mourning as an identity and cultural factor, interact with physical structure of urban space. The discussed problem, in this article, is to describe the nature of this Interaction in the past times and comprise it with the urban development plans. In this regard, the research questions include the items such as relationship between ritual ceremonies and urban structure and urban space, influenced factors on selection of an urban space for doing this ceremony and importance of this factors and considering them in new development plans. The aim of the research is the retraining from the interaction between ritual ceremonies and urban structure for using in the new urban development plans. In this article, research framework is based on the descriptive method and used from case study and spatial analysis. The significant part of historic urban of Mashhad has been studied, in connection with research subject and during Moharam and Safar mourning, by using of documents, observations, interview and completion of questionnaire. The conclusion is based on data analysis and descriptive statistics.
Studies shows that passing path of mourning groups, over the different years, was constantly conformed to the paths which are part of the main structure of this area and position of elements including structural, culture – religion and historical ones are important as factors which are making direction and being effective on passing path of mourning groups. The accordance of these factors with the approved urban plans of this area shows to give low attention to them. According to the comparison of the most crowded passing path of mourners with suggested items of new detailed plan of the area can understand that these old cultural – ritual paths is ignored in new plan and sometimes, their traces is completely eliminated, and if not ignored, their use is changed in the way that cannot be defined as a ritual path. Concepts which were considered as part of social geometry of religious context and placed within the physical geometry for years, because of traffic and physical attitudes lose their important. For providing of city development plans of historic urban quarters, giving attention to the research conclusion can cause to form more suitable urban spaces for development and improvement of ritual ceremonies.

Social interaction is one of the main human necessities, but regarding to today’s modern world it is simply in the path of naught and the social sustainability is an issue that is being introduced at the international level to strengthen these interactions. Now the question is that to what extent the international theories about social sustainability are responsive to this inherent need in Islamic Iran? Were the Iranian residential neighborhoods in the past sustainable, socially? How? To what extent social sustainability solutions (those are prescribed in the world) are compatible with the theorical foundation of Islam? In order to these questions with reference to Islamic ethics in the Qur'an and the Hadith, first principles for social sustainability in residential neighborhoods are codified in 8: social esteem, tolerance (forgiveness), Neighboring and hospitality, pudency (modesty) and zeal, Humility and lack of apparent pride, Respect and Solidarity. Then some manifestations of these features in traditional Iranian residential neighborhoods are noted. After surveying international social sustainability norms that are raised today the global social sustainability principles will be validated based on 8 mentioned principles to be a guide for architects and urban planners who are trying to achieve social sustainability, especially in residential neighborhoods in a way consistent with Islamic principles. This article is collected by using the comparative method global social sustainability theories have been validated by underlying the Islamic ethics (in terms of social sustainability). The results of this study show that although the international theories about social sustainability have a lot in common with Islam in the field of social development issues such as community participation, accountability, social security and etc. But in the field of divine rights of individuals they have nothing to say and it is neglected. So international norms are incomplete for meeting the needs of residential neighborhoods of Iran (who have had pretty good experiences in the past), and even in some cases are in conflict with Islamic principles. In this article the commonalities and contradictions will be examined.

In order to discover and enlighten the systematic relationship and structure between a religious thought and its reflection in an architectural body, this research studies Shah Wali Complex in Taft. Applying interpretive-historical research method and, simultaneously, using logical-argumentation method, analyzes the feedback relationship of "political and religious encounter with Nimatullahi Sufism" and "physical changes of Shah Vali's complex". The research process in the first phase includes finding the historical climaxes and crisis in encountering with Sufism and Neematollahi house. These historical turning points have the potentials to affect the body of the complex. In the second phase, based on the findings of the first phase, history, main position and reasons to construct the architectural buildings in Shah Vali's complex during four periods are retrieved and  analyzed. Major achievements of analyzing the corresponding relationship of Nimatullahi thought and Shah Vali complex include identifying the primary pattern of monastery's design and its similarities with complex making in Samarkand during Tamerlane period, knowing the history, main position and the founders of building the mosque, Safa ivan, Shah Nimatullah Vali's tomb, Agha bazaar, and also proving that in Qajar dynasty the old Tekiya of Sufis was demolished in order to build a new one for Moharram rituals and mourning.