نشریه پژوهش های معماری اسلامی
سال هفتم شماره 3 (پیاپی 24، پاییز 1398)

The ancient Chalipa pattern in architecture is one of the patterns that have been considered as the main symbol of pre-Islamic Iranian architecture. Today, decoding different meanings of this symbol in the mosques as the base model, which is the source of Iranian and Islamic architecture, has been neglected. The present research is constantly attempting to compare the Iranian mosques with mosques of other Islamic countries as their structural differences and to compare the two concepts of centrality and orientation as the two main components of the Chalipa pattern that exists in Iranian mosques. In this research, which has a historical-analytical method, has attempted to introduce the main difference between mosques and Iranian mosques during the 5th and 6th centuries Ages in the presence of the Chalipa model and the reason for this difference in the common meanings of Iranian civilization And Islamic, which did not exist in other civilizations. Ancient Chalipa pattern is in the form of a four-ivan in the central courtyard of Iranian mosques, dedicated to Iranian thought. There is no such pattern in the central courtyard of other mosques in Islamic countries that Suggests the evolution of the concept of pre-Islamic centralism. On the other hand, it shows the concept of unity in Islamic mysticism, which may be the cause of this connection in the common principles of the monotheistic religions of Iran (Islam and Zoroastrianism) With the concept of the transition from the past to now, it has provided a revival of the concept of monotheism in Iranian civilization in Islamic architecture. In the historical course of architecture from ancient Iran to Islamic Iran, Chalipa was the link between the architectural spaces of these two civilizations, which is not seen in the historical course of the monuments of other civilizations. The crucifix pattern, which is adapted in this study to the four-porch pattern, is only visible in the architecture of Iranian mosques, and if found in other countries such a pattern can be seen through imitation of Iranian mosques.Therefore, it seems necessary to study such a trend as to why the crucifix pattern existed in Iranian historical evolution but is not seen in other civilizations. The link between the Iranian mosques and the pre-Islamic monuments in Iran has been distinguished from other Islamic mosques in different countries by the cruciform pattern. Therefore, it is necessary to study and prove that this ancient pattern appeared only in Iranian mosques and is rooted in the common meanings of Islam and Iran. When it comes to sacred orientation, it unconsciously associates the Qiblah and the Ka›bah house with prayer in Islamic religion, which has played a key role in the design of architectural and urban spaces since the arrival of Islam. According to this principle, the mosque›s space is designed in such a way that their nave is in the south and facing the Qiblah. Looking at Iran›s pre-Islamic architecture and urban history, one can see signs of such a sacred orientation in the form of a quadruple or quadruple design in four different directions. Influence of this orientation is particularly evident in the design of quadrangle cities, the plan of the four porches, the design of the gardens called the four gardens and the buildings of the four quadrants. Later converted to Islamic architecture and in order to interact with the Qiblah, it was incorporated into the body of Iranian mosques and became the main characteristic of Iranian mosques compared to other mosques. Crosses have existed in most civilizations and in various forms at different times, but there is a form of architecture that, if identified in the plan of an architectural space, must be at its center in the center, for example the dome on The flame rises exactly at the center of the intersection of these two directions and manifests itself. In most introverts such as mosques and temples where the center is very important, this symbol can be . The present study examines the symbol and form of the crucifix in the spatial organization of the mosques and emphasizes the concept of centrality and orientation of the symbol, which are its two main components, trying to show the pattern of the crucifix in unifying the spatial structures of a The building has an important role, has its roots in pre-Islamic architecture and first appeared in post-Islamic architecture in the sixth century AH, which was the reason for this change in the thinking of the rulers, philosophers and artists of the Al-Buoy period. Thereafter, they have always sought to link Iranian thought with Islamic thought Architecture therefore, also not an exception. In other words, in the study of the architecture of other countries, it is always found that their ancient temples have no common ground with the mosques or churches of the time, and that the architectural structure of the transition from ancient to monotheistic religions has always been accompanied by a gap in meaning. In Iran, however, the crucifixion pattern closes the gap between Iranian architecture and Islamic architecture, rooted in the mystical meanings embedded in the symbol that links the two monotheistic religions through the common concept of light or fire.

In a general glance, vernacular knowledge is part of the national capital which embraces beliefs, values and knowing of each nation. It can be considered as a set of natural, cultural, traditional and social conditions of a region that includes a wide range of cultural, climatic, artistic, literary features… of a human community. Ancient history of Iranian architecture has created a large collection of criteria and designing methods of vernacular form and physic that is shaped by geographical, cultural and livelihood variables. Recognition of region, vernacular architecture, form, semantic and functional commonality of these factors can create a powerful background for the current architecture, because one of the most important issues in the habitats of human societies is looking to the local problems of that land and without considering the vernacular issues and quantity and quality of social, cultural, political, economic and climatic issues of every region and land, planning will face with unresolved challenges. At the other hand, according to the experts, today a serious crisis has struck our architecture, along this, it is constantly discussed that vernacular architecture has not come up with such crisis. Hence, it seems that, for explaining the form in Iran›s contemporary architecture, it has to go further and assessing it in the vernacular architecture in order to grasp correct understanding of it in the present. Vernacular architecture is the basis for the importance of the cultural and social values of any society that must be recognized for the globalization of each nation, because the values of architecture and society culture begin from the basis of its vernacular architecture and also the vernacular-style approach to architecture requires understanding of vernacular knowledge and environmental conditions because architecture in vernacular-bed is the result of adaptation to culture and climatic. It is clear that vernacular architecture has deep relation with region so, by referring to, we can achieve the influential factors of it. On the other hand, architecture consist of different parts, which the discussion of the form is one of them. So, for survey the crisis in the architecture, different parts can be distinguished and survey them separately, in this research, the form of building and the factors influencing it in residential vernacular architecture are examined. It should be noted that the designer›s artisans on the factors influencing building design have a prerequisite for the correct intervention. With these interpretations, the main problem of the research is that how the form is associated with the roots of vernacular and the question that arises is that what factors of the region and consequently vernacular architecture affected on the form? And the form by what particular factors was largely determined? this impacts How and to what extent is? To get the answer, in the theoretical part, with qualitative approach and library and using the analytical-descriptive method, theoretical framework represented. Also, in practical section, by providing a questionnaire and interviewing the person with the opinion and case studies, the mentioned theoretical framework in relation to houses in a cold and, mountainous climatic is evaluated by SPSS statistical test. The questionnaire contains questions from the indices of the vernacular in the fourth tables on vernacular architecture forms which has been studied in the west of the country. The statistical population of this research consist of 25 faculty members, that the reason for this choice is their familiarity with the subject. University professor with their scientific knowledge have the greatest influence in this research.
Eventually, the findings are analyzed by using logical reasoning in relation with the theoretical framework that discussed in this research and it will be determined which factor (s) will have the most impact on the vernacular architecture. By accomplishing this research and achieving its results, the contribution of different parts and concepts affecting the form of vernacular architecture was revealed more than ever. The result of this research confirm that finding out the factors associated with the form in vernacular architecture depends on the recognition of the content elements and the various aspects involved in vernacular architecture that these funds were studied in various cultural, social, economic, climatic and other fields. According to the experts, the result show that the index of beliefs (culture-religion) with the highest average (3.82) is the first priority, and the index of physical principles of construction (material-technique) with the lowest average (3.44) also is the last priority and in general in order of importance, all the main indicators; beliefs, welfare factors, geography of the place and physical principles of construction have favorable conditions in terms of impact in the form of residential buildings.

Over time, the Shell of Arg square, has undergone some structural changes. So far the Arg square has not been represented. Representation and  shape analysis of the Shell components of the Square can reveal the characteristics of the square. Understanding the components of the shell can be one of the suitable solutions for the rehabilitation of the elements of this valuable square. The size and shape of the frames, openings and porches have been directly influenced by the formation of the final form of the historical Arg square. The authors have focused on the historical characteristics and the process of forming the adjacent set of square and passages; In this paper, for the first time, the shell representation of the Arg Square will be analyzed. This paper seeks to examine the role of the elements forming the final form of the Arg square shells. In this research, using descriptive-analytical method, comparative analysis and comparison of field wall components is performed. The research data were analyzed by field study and library studies. The results indicate that in shaping the Arg square shells in different periods From the Nasserian period to the early Pahlavi period,of frames, openings and porches with rhythm and their joint combinations are used together.

Vernacular community centers in Hamadan city are known Chaman spaces. These spaces as local spaces not only standing for centuries and have not lost their significance but also gradually have achieved to valuable historical role and are invaluable in different perspectives. Chaman spaces are valuable in Specifications of cultural, religious, economic, urban development, traffic and climatically design. At first the necessity and importance of studying these spaces and useful results obtained from studying referred. One of the most important issues that show off face this spaces is special architecture of Chaman spaces. Every city which modern human life in, every day has a new aspect. As far as if after a few years away, come back to his native city, encounter with an unfamiliar face of the city. So cannot easily relationship this new mask with diary previous. Although, in some parts of the Hamadan historic city, dynamic community centers found that these urban living spaces designed in the base of human needs and behaviors. In Chaman space Physical comfort are supplied by the life-giving earth elements (water and plant), needs of Livelihood are provided with commercial applications and spiritual needs responded by religious and cultural spaces. These are important characteristics of community centers in Hamadan which in terms of common are known «Chaman». These spaces are part of the social and cultural identity of Hamadan. Chaman spaces and buildings around it is still a special place located at the nodes of the city and qualified values are a sign of a city. In Islamic culture, various aspects of the structure of vernacular community centers in Hamadan city is coordinated with Islam laws. How are vernacular community centers in Hamadan commitment to the ten principles of Islamic jurisprudence is the most research question: Reason as a tool of jurisprudence, fixing the principles, ramify details of general principles, Relativity in jurisprudence, Integrity all the rules, paying attention to all aspects of the human, according to priorities and expediencies, Harmony with the laws ruling, Full freedom in some areas, Five task orders, Secondary and governmental laws. The hypothesis of this research is: Vernacular community centers in Hamadan are outstanding example of Practical adherence to Islamic rules in Islamic architecture and urbanism of Iran. The aim of this research is Introducing the leading mode of examples manifestation of the principles of Islamic Iranian architecture and urbanism in local scale. So this research follows the proven correlation vernacular community centers in Hamadan as an example of Iran›s Islamic architectural with practice of Islamic laws. The system of this research is Historical interpretation and the strategy is correlation between vernacular community centers in Hamadan city and Islamic jurisprudence rules. The human base on Islam Have a fixed nature, so sustainability of these community centers in a long times shows harmony between communities with human necessities. Because of that answering to all human needs was paid attention. Response to the human physical dimension, the sense of sight with greenery, sense of hearing with sound of water and hearing the call to prayer, the sense of smell with the smell of flowers and the sense of touch to feel the breeze and air moisture and sense of taste with eating berries from the trees in these spaces respond. Response to the human Spiritual dimension also consider and provide with relaxation, social interaction, vitality and dynamism for the whole family. Finally, generally pattern and the structure used in the vernacular community centers in Hamadan will be presented. This pattern will provide solutions in designing the community centers with the Iranian Islamic model. Referral forms of pattern Chaman spaces will be efficient in maintenance and repair and revival of existing Islamic community center. The most important principles used in the vernacular community centers of Hamadan city that have been derived from Islamic jurisprudence practical rules are: Gathering the essential needs of neighborhood residents, answering the environmental, cultural and economic needs of neighborhood residents, Priority to pedestrians on the roadway in the campus of community center, Respecting for the rights of neighbors with the building houses in the same heighten in the community and the lack of dominating on houses in the community, Responding to all aspects of human existence, Observing the hierarchy. Discover the pattern used in the body of lawn space can also be very efficient in providing design solutions for neighborhood open spaces.

In Islamic thought, imagination has a special importance and place in artistic creation. The nature of imagination has created such opportunity to realize this fact the each spiritual affair to be imagined should occur partially and tangibly in imagination. In fact, the imagination is the interface between meaning and material and its images, on one hand, are similar to the matter and on the other hand, are separated from the body and spirit. With regards to such nature and capability of this power, using the imagination in the creation of valuable art and architecture is highly effective. The artist, like all other human beings, enjoys all aspects of perception, but uses his imaginative perception in artistic creation more than others. The artist expresses his mental concept, within the words or images or changes them into the sound, or makes it with brick and stone. In all of these creations, what the sacred artist creates in his mind is free of sense and the physical world. Even, when he recreates the nature in his works, it is not the same as nature, but his imagination and creativity power are reflected in his work. What is formed in the artist’s mind is partial with an image and hence is in the imaginative perception area. For this reason, what is created by artist is fully dependent on his imaginative power.  Like other arts, meaning in Islamic architecture is a fundamental and necessary concept which visualizes an imagination of the meaning world in a matter world by physical and non-physical factors. But, despite the critical role of meaning, current studies have not discussed such issue. In fact, the architect perceives the real world, but in his creation, he does not only imitate, but tries to manifest that fact. Hence, he starts recognition from the matter, but the more he progress, he makes his recognition deeper, separates from the mater and achieves the concepts and rationales. This process occurs in imagination world which is separated from the real world and the wisdom world perception is attained. The present study aims at explaining the imagination position as the interface for manifestation of meanings in architecture design and its role in architecture design process. In this research, the background related to the imagination in Islamic thought in areas of imagination world and its steps, imaginative perception and sacred art and creation are investigated. By descriptive – analytic method focusing on the rational inference and reasoning, this study deals with the data and collected materials. To start the design from meaning area, it is necessary to take areas of meaning into account. Meaning area in architecture is the same as the mental concepts of designers which is related to the culture, innate feelings and values of designer. Therefore, starting the design from the architectural qualities like life and presence in space paves the way to achieve the ideas with meaning substance. Trend of meaning manifestation in architectural works (architectural space and form) is made with the help of imagination. Accordingly, each concept or meaning should initially takes and imaginative aspect to become evident in the real and tangible world. Meaning comes from the designer’s entity and the imaginative images of meaning are manifested in architectural space and form. Enjoying the meaning movement is design process is: paying attention and achieving the concepts and meanings (meaning), transforming these meanings into the intellectual images and ideas creation (imagination), recreation of these images in tan bilge world while conforming with both the imagination world and limitations of tangible world (architecture work). Movement of the meaning of the tangible is understood by artist and movement of the tangible to meaning by the audience. For this reason, artist and audience, communicate through affecting each other.

Mosques have been the oldest, most important and uncompetitive religious element of Iranian cities. Unfortunately, mosque formation patterns and principles and symbolic perception, have been forgotten recently, especially at neighborhood mosques level. recovery of Iranian-Islamic architectural and urbanization identity is main responsibility of architects and urban planners, and this is the main object of current research. We will look forward achieving these goals by field survey and local condition analysis of cultural, social and even economical needs of social classes of these locals. Also, considering determined goal, research looks for its answer, can be   stated as following: whether value systems of different social classes of local habitants influences belonging sense among these neighborhood mosques. In the current research, the influence of sensory perception models have been investigated on the sense of belonging to place at Qazvin city by survey method. And also after specifying models and components of sensory perception, evaluating criteria effective on increasing belonging sense to mosque, extracted, then questionnaire prepared based on Likert spectrum by Structural Equation Modeling (SEM), which it analyzed the relations among variables and their impact amount on Haft-Darb mosque as an old texture and Javad Al-aemah as a new texture. research findings, shows a meaningful relationship among the components of sensory perception and the sense of belonging to place at neighborhood mosques, which in it the impact of cultural indicators and social system in the neighborhood is more than other indicators. Also regarding sensory patterns in designing mosques forming elements, promotes satisfaction sense which this leads to creating and strengthening of adaptive sensory architectural patterns in religious places. As a result, it is suggested to pay special attention to residents complementary role at mosques designing, because this matter cause more adaptability about neighborhood mosques architectural patterns. Also, recreating the sensory patterns of Iranian-Islamic architecture of mosques undoubtedly plays a vital and significant role in developing and deepening religious values, cultural, social and economic relations and also increases the motivation of worshipers to continue attending neighborhood mosques.

So far, many scholars have spoken of mathematical and architectural mergers. Different perspectives in this regard suggest that there are two general approaches paraphrastic and historians in most of these studies. But what has not been said about this aspect is common mental practices in mathematical science and architecture knowledge that affects the work of mathematicians and past architects. Therefore, one can ask the question that «the presence and continuity of mathematics in the past architecture is due to the mental state of the architects?» The approach of the present article is based on the historical interpretation of documentary evidence, which, in the form of past texts and science databases, Investigates a procedure in the relation between the science of «mathematics» and the «architecture», in order to explain the mental structures among the activists of the two domains by examining the mathematical meaning of the past in the sciences on the one hand and the position of architectural knowledge with the predecessors of the other. The results of the research show that a special procedure of mathematics called the «algorithm» can be identified, which has been the cause of the mathematicians of the past, and has led to the birth of «cultural mathematics» in this context.

It is more than one century that the issue of Islamic city and then the Iranian-Islamic city has been noticed systematically and scientifically by the researchers and scholars. The study of the Iranian-Islamic city has been in the intersection of different kinds of scientific systems so that a large number of researchers including geographers, architects, historians, linguists, orientalists, urbanization experts, Islamists, urban planners and etc. have studied the issue of the Iranian-Islamic city and its characteristics. Due to the large number of these researchers, it is essential to categorize these studies to perceive the main trend in this field and also to recognize the concerned research vacuities. One of the main problems in this field is the large and basic discrepancy and disagreement in the studies. It is necessary to do the pathology of Islamic city studies in general and the Iranian-Islamic city studies specifically. These circumstances have caused ambiguity and confusion for the researchers and sometimes have made the conception and comprehension of the Iranian-Islamic city issue difficult. Most of the basic questions about the Iranian-Islamic city issue have been unanswered and subsequently there has been no substantial procedure in this issue. Therefore, it is of much significance to have a comprehensive approach toward the Iranian-Islamic city studies. Making a recent and original foundation in this field is not possible without the comprehensive analyses in the past studies and recognizing the strengths and weaknesses of them. Delavar believes that any researcher who intends to develop a specific science should first identify and study the previous studies carefully (Delavar, 2008, 97-99); Whereas the issue of the Iranian-Islamic city has been noticed by many professors and students in recent years, according to the large number of the articles, theses, and dissertations about this issue, this research has been assigned to study the scientific articles on the Iranian-Islamic city. The main question of this research is the diagnostic study of doing the scientific researches about the Iranian-Islamic city, analytical conclusion, and suitable approaches. The main object of this research is the meta-analysis of the Iranian-Islamic city issue to conclude and categorize the latest findings of the scientific researches about this issue. The method of doing this research is meta-analysis. The systematic review and evaluation of practical researches in the field of the Iranian-Islamic city indicates that to achieve the scientific attention and concentration, such meta- analyses are essential. Therefore, in this study, ninety-two articles on the Iranian-Islamic city issue from 1974 to 2016 have been recognized through these scientific databases: Noor Specialized Magazines Website, Scientific Information Database, Magiran Information Database, Comprehensive Portal of Humanities and Cultural Studies. The information domain of this research is the articles that studied one or more factors of the Iranian-Islamic city issue specifically. Hence the specified factors were divided into two categories of nature and existence. In the nature dimension the fundamental and identifying attributes were surveyed and in the existence dimension the manifestation of existential factors and personal and public functions (SajadZadeh & Mosavi, 2014; Babich, 2003) of the Iranian-Islamic city were emphasized. The method of sampling in this research is to count the whole available samples. This matter is significant because the national identity of Iranian due to the cultural overlapping has been influenced by three kinds of civilizations including: Persian cultural identity, Islamic cultural identity and western cultural identity. Many questions have been propounded about the nature and existence of the Iranian identity and its attributes and different scientific systems have surveyed it from different points of view and have attempted to explain it so that it is the reflection of misinterpretations and disarrangements about this fact and different topics and goals relating to it. On the other hand, by the advent of obscure thoughts of modernism in Iranian culture and literature not only its conceptual demonstration but also the concrete demonstration of the modernism has been entered in the Iranian-Islamic architecture and urbanization so that the fundamental elements of the present Iranian-Islamic city are losing their identity. Moreover, the western culture and planning has affected these elements and has caused them to lose their identity and urban coherence and stability. This instability is called development and modernity and is increasing day by day. Therefore, the nature and identity of the Iranian -Islamic city has faded because of the economic, social, and cultural evolutions and the unthinking impressions of the western symbols and the modern urbanization patterns. To apply them correctly the necessary approaches for the contemporary issues of the cities and also making the foundation of the comprehensive theories of the Iranian-Islamic city, the critical and pathological point of view of these studies are needed. Accordingly, in this research the most important factors of the Iranian-Islamic city studies are the meaning and conception of the Iranian-Islamic city; the identity of the Iranian-Islamic city; the historical features of spatial organization of the Iranian-Islamic city; the principals and patterns of the Iranian-Islamic city; the identity of the Iranian-Islamic city; the urban space of the Iranian-Islamic city; the social-cultural revolutions in the spatial formation and structure of the Iranian-Islamic city; the impacts of modernism on the Iranian-Islamic city; devotion , and finally the fundamental elements of the Iranian-Islamic city such as neighborhood, mosque, square, and bazaar.

Perceived time can have a significant impact on vital responses to daily activities and behaviors. Studies have shown that the surrounding environment can also affect human perception from time, place or event. The purpose of this study is to investigate the interrelationship between the environment and, more specifically, the architecture and the time perception of individuals. Also, the study of the genders effect, which has been reported in many studies as one of the parameters that affected from the environment and also influencing factors in time perception, has been studied. The research method is causal-comparative. One hundred participants, from available students of different faculties of the Tabriz Islamic Art University, participated in two separate computer experiments. Visual stimuli were architectural images selected with two independent factors of complexity in two levels and the background familiarity of the participants with two levels. Two standard time reproduction tests with a millisecond interval and a time production test of one hundred and twenty seconds simultaneously were utilized in prospective time estimation approach with four visual stimuli. The results analyzed by repeated measures of multivariate analysis and successive LSD test of main effect size. The findings show that individuals judge complicated images significantly longer than simple images. In addition, between factors analysis on the effect of simple and complex images between two sex groups, showed a significant difference. The results obtained in the field of time production and reproduction compared and interpreted with the internal clock, attentional gate and neural coding efficiency theories. Correspondences of findings were more with Eagleman›s neural coding efficiency model in respect of effect of complexity factor on time perception. While the findings on the between factor effect of the gender on the perceived duration, are more consistent with internal clock model. In the end, this study showed and emphasized the necessity to repeat this kind of interdisciplinary studies with more ecological approaches and stimuli closer to real environments to achieve more accurate theoretical framework and findings that are more practical