نشریه فرهنگ معماری و شهرسازی اسلامی
سال دوم شماره 1 (پیاپی 2، بهار و تابستان 1395)

Today, in different sciences extended studies have been done about fluctuations' values, during the history of civilization's evolution and decay. These studies are fulfilling for explaining the last work and the new artistic ideals. Even though there is a variety of researches but in our country it's not current. Studying the history without influencing deep inner value layers - as is formal today- will be less beneficial and skeletal archaeology.In western, many methods are suggested for definition of character’s historical period. Some socialistic methods discus a definite, unilateral historical –force path for history. Also liberals discuss the free and unexpected path. But the best and the most logical theories have sociological source. It pays attention to this issue less theosophical-philosophic. This study suggests adding theosophical method to beneath content of this science, displaying the naming explanation of historical evolutions and typological forming and social evolution during the history.This study tries to improve the identity preferment in the contemporary Islamic architect department. First we describe the beneath of Ebn-Arabi theosophy which is based on holistic naming theosophy in Quran. Then reviewing the art western sociologist's methods critical and analytically and studying the correspondence to Islamic architect evolutions. Finally try to explain the traditional architectural according to sociologist's This study according to analyzing the contemporize sociologist's opinion like ligety Sorokin and smith, try to set out the human art history theory based on Islamic theosophical theory and art sociological analytical opinions. The results show to explain the holistic naming and social comment with mystical approach by famous and quadratic history of Islamic Iranian architecture

Although in the structural approaches to the concept of place identity, various aspects of the built environment, natural environment, social environment and human activities are considered as the factors of the city identifying. In the normative approaches, adaptation of the socio-spatial structure of the city with the values, culture and human needs have major contribution in its identity. With regard to the relationship between culture and place identity (architecture and urbanism as the lives of humans) and the Islamic sketch of sharia as a comprehensive culture and the Islamic style of life, research question, the nature of the city (Islamic sharia- Shahr) and the purpose of the study is to achieving the principles and the city guided components from the perspective of Islamic law. The need to redefine urban spaces and the architecture comply with the guidelines of Islamic sharia and necessity to investigate the teachings of sharia from the perspective of contemporary Shia scholars also, due to the requirements of time, is the importance of this study. The methodology of this study is the logical reasoning which was studied through the documentary studies and content analysis of Islamic texts in accordance with the socio-spatial structure. The research result confirmed that the sharia while benefiting from the concept of present day, was given teachings and instructions for the human that these teachings and instructions has attainability and compliance with the terms of its spatial and temporal conditions and the comprehensiveness of the Islamic teachings is to the extent that has ability to explain the theoretical framework for the city which is the context of human activity and behaviors. In achieving to the principles and elements of implementation of the research sketch, by defining monotheistic belief and applied ethics there are (do's and don'ts and proper and improper), principles and parameters of the sketch of research in the relationship between man and God (principles of unifying belief, worship and resurrection unity and sustenance, community (principles of Islamic community, health and safety and the strong social interaction), nature (principles of unity with nature,  contentment and revival of nature) and history (principles of truth in reality, their similarities and differences with the non-self and continuity while transformation).

Structure is a complex concept with different meanings. In this paper, I've tried, by tracing the origins of the word and history of its changes, to show its meanings and uses in urban studies. On this basis, I'll discuss how by adopting different approaches based upon different concepts of structure one can try to recognize the basic structure of the Iranian pre-modern cities and as a case I’ll employ it to determine the basic structure of Tehran within its wall, built by Shah Tahmasp of Safavid kings, in Qajarid period (until mid nineteenth century).This study shows that coexistence of different concepts of the structure has resulted in different meanings for it; although it has been used by modern architects and urban planners as if being a thing. Being as a thing is what is assumed in studies on basic structure of the cities. Recognizing main structure with a spatial analysis which is a combination of typological, morphological and symbolic meaning analysis can define the essential part of the spatial form which constitutes its symbolic and durable part and other parts of the city follow its spatial form. Thus, the essential part structures the form of the city. This study shows that an unchangeable form for basic structure of Iranian cities can not reveal the reality of urban spatial structure of Iranian cities in different periods and especially in later -Safavid and Qajarid - periods. So, studies that have determined the urban spatial structure of Iranian cites as a rigid form during its history of Islamic period (for example model proposed by Gaube) can’t be generalized to all Iranian cities in their whole Islamic times. This is especially true for cities that evolved during early modern times, from Safavid period on. Rapid expansion of some cities in this era, for example the case of Tehran in Qajarid Period, made their main structure subject to rapid and sometimes broad changes. Analysis of urban spatial structure of Tehran, from the time it was chosen as capital of Qajar dynasty to demolition of its Safavid walls in mid 19th century shows this state of changing conditions. By employing typological, morphological and signification analysis; it has been concluded that the basic structure of Tehran in this period, not only included paths and places which were along the main axis leading from gates to city center(as described by Gaube or  other scholars in their studies of basic structure of Iranian cites), but also included paths and places in other parts of the city which were in the course of rapid construction especially along the water canals(qanats).Thus, the findings also shows that main structure of the city was in accordance with the hydrographic and tectonic structure of the city.By combination of urban spatial structure analysis with search for structures which were meaningful for people, other structures can be defined in pre-modern Iranian cities, especially a secondary spatial structure in Qajarid period which was formed on the basis of people’s cultural, social and everyday life.

Nowadays it is common to destroy some existing buildings in order to execute an urban project. It is mostly said that it is inevitable to demolish parts of urban context to provide more comfortable conditions for citizens. But what is destroyed belongs also to some citizen for whom this means that there would be no home tomorrow. While it is stated that such a matter is a kind of superiority of collective benefits to personal ones, in this article it is discussed that such a claim is not as true as it seems. There are many economic values stemming from urban situation that makes powerful groups or individuals concentrate on affecting urban projects for their own benefit. Here some historical examples of such a phenomenon are discussed in two categories: the first two ones are in the area of Islam – Cairo of MamaliK and Iran of Safavid (the case of Naghshe’ JahanPlazza). Both of them tried to exploit of urban fabric in such a manner but it has been done very conservatively. In comparison western counterparts belonging mostly to recent centuries are more explicit in such exploitation. Paris of Husman is a key example of this type in which owners of remained properties received reparation for being affected by the plan. But after some short period that such plans are made common it was the owners’ duty to pay for perceived benefit from these projects. Another example is Boston of 19th century where a vast destruction was taken into effect to expelling Irish dwellers from a site which was seen of economic value. The Exploitation Hypothesis is formulated to describe these tacit or explicit mechanisms that are designated to gather special benefits for some poles of power in the city and are often released in the form of city land plannings. Then there is some detailed reference to Islamic laws that puts some strong barriers against these processes of jobbery of urban projects. This body of regulations can be traced in basic texts of Islam i.e. the Holy Quran and Ahadith. Here the thereligios law emphasizes on rights of the former dwellers of an urban site as well as defends from their possession against new proposed situation. So it could be concluded that the Islamic jurisdication puts the responsibility of overcoming restrictive new conditions on those who caused these circumstances i.e. new dwellers or developers. Here it is stated that one who caused new situation or wants the new situation to be taken into effect is responsible to persuade previous dwellers or must be dissuaded. At the end of article a recent urban project of this kind in city of Qom is reviewed. AmmarYaser Bulvard is a cutting highway across old context of Qom around which too vast lands are dissposessioned. So the role of exploitative forces in forming the real project is discussed with reference to municipal laws of Iran. Then a formulation as well as comparison of exploitative mechanism in Iranian urban projects is presented and concluded.

Tabriz city has a rich history affected by various socio-economic, cultural and natural aspects. Tabriz old traditional built form, like all other traditional Iranian cities, is the result of various historical events and a valuable culture in urban Design context. Great indigenous urban design complexes like Iranian Bazaars are the reflection of cultural and spiritual aspects of a process in a long period of time. Their design patterns are not copied from other places. They are quite indigenous and unique in their types. Reconstruction of Tabriz after destructive earthquake in a short time indicates that they had clear specific urban design concepts and criteria to regenerate such a great complex.Tabriz Bazaar was the center of exchanging European commodities; therefore, it was famous in the world. Due to this reason, it is registered as a world cultural heritage in UNESCO. It is also an important socio-economic and cultural element which gives identity to the Tabriz city. A large part of the Bazaar area is located in the south of the Mehran Rood River. The existence of the river has caused the formation of “Pol-bazaar” (Local name) which means Bazaar created on bridge. This bridge bazaar is along the “Rasta” (main axis), leading to the north of the Bazaar. A large number of entrances all around the bazaar show the outstanding elements that indicate the extend and amount of various activities going on in the area. Religious places like mosques for Muslim are usually built along the Bazaars too. The main problem is that, there hasn't been proper respect for bazaar as a cultural heritage and there is no familiarity with Iranian Islamic urban design criteria of the Bazaar in Tabriz city, as far as urban design theories are concerned. The main aim of this research is to derive urban design criteria of Tabriz built form as a school of thought of urban design. Deriving such urban design criteria and getting lesson from it would not only help in up grading the condition of existing bazaar itself, but also it helps in improving urban design quality of other places with similar culture in the region.  In this article, the methodology is analytical descriptive. Data collections is done through library research, review of available documents and also from filled survey and site observation and then all these are analyzed.Finally it is concluded that, Tabriz Bazaar has a different pattern from those of Tehran, Esfahan and Shiraz which are of linear type. It has a network pattern. The network of Tabriz great Bazaar is combined from main “Axis”, “Corridors”, “Nods”, “Teams”, “Timchehes”, “Saras”, “Caravansaries” and “Mosques”. These all have been functioning considering all aspect of socio-cultural and economic with lot of diversities, throughout history.At last, it is concluded that; the culture of urban design of Tabriz is a unique school of thought with convivial urban spaces, unique socio-commercial places such as “Pol-Bazaars”, and rich social capital (with regard to religious & cultural values). Fine grain and uniform texture of the built form is full of warmth and intimacy. It forms a happy composition which has lots of lessons for designing in future.  No doubt that such a built form creates a special kind of sense of identity and belonging.

Using domes to cover large gaps has a long history in Iran. Lack of solid and long woods, which indeed are the main elements of the flat coverage, has introduced vaults and domes as the popular options for coverage purposes. In Iranian architecture, domes enjoy a considerable position. The Iranian Muslim architect has used his talent and taste, as best as possible, to build mosques, as not only structural considerations have been considered in his works, but also the aesthetic aspects of domes have been dealt with.This study tries to analyze the gradual evolution of mosques' domes during different historical epochs by emphasizing the dimensional proportions of domes, as an aesthetic component. It also answers the question that is there any significant relationship between aesthetic components of domes during different historical eras and in a single geographical area? For this purpose, initially the available related literature was reviewed to compile typology styles and to elicit effective components in order to compare and classify domes. Limiting these studies to the Central Iranian Plateau helped us to control our study's range. Methods and documents used in this study were sections of domes of mosques and the mentioned geography regarding the bibliographical references. Achievements of this study were organized using descriptive-analytical methods, depicting scatter diagrams and analysis of statistical data. This study showed that the external deflection of mosques' dome has been increased by Mozzaffari-Teymurid, whereas it started to decrease during Safavid era. Unlike the external deflection, the internal proportions in mono-shell and double-shell domes had overlap with each other and there are not very different. At the same, the historical evolution of form of Iranian mosques' domes follows Khagi, Nar and shamrock domes.