نشریه پژوهش های معماری اسلامی
سال نهم شماره 4 (پیاپی 33، زمستان 1400)

Observance of moderation is one of the characteristics of Godchr('39')s creation. If a person claims to be the caliph of God, he should be characterized by divine attributes to the best of his ability, and human constructions, of which architecture is a part, should have this characteristic. In this study, to answer the question of how the relationship between moderation in the architecture of mosques by creating a sense of the presence of the heart in this space, by descriptive-analytical method, in the first step, the concept of Islam of moderation was introduced and intimacy was introduced as a criterion of moderation. How to attain the position of nearness to God was examined. In the next step, by examining the presence of the heart as one of the factors of proximity, a semi-structured interview in this regard, around the three systems that make up the place, namely the physical-spatial system, collective-behavioral system and perceptual-perceptual system, in three selected mosques Mosques of Tehran Bazaar area (Sepahsalar Mosque, Imam Mosque and Tehran Grand Bazaar Mosque). all three mosques had relatively the same conditions in terms of age, location, physical characteristics and community of clients. Then, by analyzing the content of the interviews, a questionnaire was developed for the reliability of the research from the extracted categories and tested in the wider statistical community in the mentioned mosques. Finally, the questionnaires were examined by SPSS 26 software and LISREL and a combination of two-sample T-test and confirmatory factor analysis. The results show that the environment of these mosques, in general, has a favorable effect on the presence of the heart in people, and in the meantime, Physical-spatial characteristics in the environment of the tested mosques, among all environmental systems, have the least positive effect on creating a sense of presence of the heart; The collective-behavioral characteristics are in the second place in this respect and the perceptual-receiving characteristics of the mosques under study have the most positive effect on the presence of heart in individuals. and accordingly, any of the environmental systems can be approached Imagined in moderation. Regarding each of the measures of the structure of environmental systems, the "elements in the space of mosques" under study can be considered as the most effective measure of the physical-spatial system in creating a sense of the presence of the heart; "How people act and how they relate to each other" in the mosques under study is the most effective measure of collective-behavioral system in creating the presence of the heart and "sense of belonging due to familiarity with the building blocks" is the most effective measure of perceptual system The heart is examined in the space of mosques.

Qazvin one of the main city in Safavid Era. This city is a capital of Iran in these era. Many of buildings in Qazvin at capital period was built the reign of Shah Tahmasp. At now these buildings and complex were destroyed and only a few evidence of them remain. Some of these demolitions have been so great that at least the existing signs of building and complex have been lost and their names can be seen only in historical texts and documents. One of these safavid Era elements in Qazvin which has been destroyed, is the main square of the city. The square in the capitals of the Safavid Era, was one of the important elements of government and in addition physical aspect, it was remarkable functional point of that. Past Studies of the Safavid city of Qazvin have attempted to depict the atmosphere of the royal city, especially during the era of greatness, although there are some differences in their final results. In some of these studies, the main square of safavid city is Sa’adat square (Meidān-e Saādat or Senke Maidan), which is mentioned simultaneously with the Meidān-i Asb-i Shāhī (Atmeidan). Sa’adat square is the subject of this article. There is no detailed study or paper about Sa’adat square independently with analyzing all the evidence. This square is often mentioned during the study of the safavid city of Qazvin. As a result studying and identify the historical evolution of the square highlighted the need for a more detailed study about that. The physical condition of this square, as well as located and how it relates to the Meidān-i Asb-i Shāhī, has formed the general structure of this research. This study, tries to provide a show of the situation of Sa’adat square by examining and analyzing historical documents, physical evidence and especially existing historical descriptions. In addition to these studies, field surveys have also been considered and physical evidences around the market (Bazar) and the square area have been studied. In addition to addressing the physical and functional condition of the square in the Safavid era, the historical evolution of the square in the Qajar and Pahlavi eras has been reviewed. The interaction and relationship between the main square of Safavid Qazvin with other key elements of the city and the area of Qazvin Bazaar and its elements have been studied. According to the results, Sa’adat square is a public urban square, along with the bazaar and other key elements, has also been a place of representation of the Shah's policies and meetings. The location of this square, although presented with two possibilities, seems to be more filled later by Qazvin Bazaar and its constructions. It should be noted that an accurate and definite understanding of the location, dimensions, shape and characteristics of the square requires field studies and especially archaeological excavation that must be considered.

A brief reflection on the various works of Iranian-Islamic architecture in different periods illustrates the fact that the Iranian artist's architects have always sought the order in elements, components, spaces and buildings, and in order to achieve this important, the method There were several varieties (Bemanian and Avis-Nasab, 2012: 72). One of these methods is the use of the qiblah axis in the architecture of the mosques. What is nowadays visible in the architecture of contemporary mosques is the absence of the creation of spirituality in space for the guidance of the qibla. In this research, by revising the way of applying the Qibla axis to mosques of different periods of Iranian-Islamic architecture, it is analyzed on the qualitative role of the qibla and the attainment of ways of presenting the qualitative aspects of the qibla. Therefore, the research seeks to answer the following questions: The research seeks to answer the following questions: What is the best pattern of movement path from the entrance to the qibla in mosques? And what is the hierarchy of movement from the entrance to the qibla based on the spatial organization in mosques? Therefore, the purpose of the research is to explain the role of qibla in the design of traditional mosques in terms of orientation, entry into the building, and placement along the qibla, the dynamics of the axis of the axis, in order to provide the basis for designing and constructing contemporary mosques. Therefore, this research has been conducted in a descriptive-analytical manner and based on library-documentary studies. Also, using the flow pattern and the relationship between activities in 18 samples of Iranian-Islamic architectural style mosques, the pattern of the path of human movement from entrance to altar, as well as the degree of proximity of each space to the other space in this motorway, has been studied. Considering the comparison of architectural criteria to emphasize the direction of qibla in mosques, the index of periods and styles of Iranian-Islamic architecture can be said in Khorasani style, due to the form of the mosque's nave, using two criteria for increasing the number of columns and The elongation of the length of the plan defined the direction of the qibla. Architects in the style of Razi and then in the Azeri style, had the most attention to Qibla, and used more criteria to emphasize the Qibla axis in designing mosques. In the Isfahan style, the elongation of the yard with the increase in the number of columns helps the prayer in understanding the axis of the qibla. It can also be seen that the criteria for increasing the number of columns, the construction of the dome in the direction of the Qibla and on the altar, the longitudinal elongation of the plan, have the most effect on the direction of the Qibla axis in the mosque building. By studying contemporary mosques, we will find that these mosques do not have apparent effects due to the lack of theoretical principles, and the mosque's plan does not emphasize the Qibla direction. For this reason, the architecture of contemporary mosques has no effect on the principles and appearance of the Qibla axis. Historical overview of the evolution of mosques since the beginning of Islam, indicates that paying attention to Qibla direction has played a significant role in the spatial organization of mosques in Iran. Also, observance of the principle of dynastic movement and space axis in the construction of mosques, has strengthened the direction of qibla and guided man from the interior to the outside and created the integrity of the foundation. In this research, based on the descriptive-analytical method and using the flow pattern and the diagram of the relationship of activities, the pattern of the path of human movement from the entrance to the altar, as well as the degree of proximity of each space relative to the other space in this motorway , Through a structural study of 18 samples of Iranian-Islamic style architectural mosques. Six patterns of eight flow patterns were defined as the pattern of movement from entrance to qibla in mosques, as well as motor hierarchy and the arrangement of spaces from entrance to qibla, using the activity relation diagram. A single pattern was developed for arrangement of spaces between the time of arrival and the Qibla, including: Entrance, Porch, Vestibule, Courtyard, Verandah, Shabestan, Mehrab. The architects of traditional mosques show their thoughts in the form of geometric shapes and spaces, in which the sense of confidentiality, sanctity, immortality, and clergy preserves the space of the mosques, At the time of entering, they have been converted to a humane, perfected human being by directing and observing the dynamics of movement. In the design of contemporary mosques, not only the emphasis on the center of the qibla, but also the sanctity, spirituality and Islamic identity of these buildings have been lost.

The discipline of the structure of a complex has a direct relationship with the observance of hierarchy in it, because the architecture of mosques is no exception to this, and this principle has been observed in the structure of these buildings. The value of this sequence, in addition to creating spirituality in a non - verbal way, provides the ground for human excellence and leads him to his goal. The importance of this sequence in accordance with the functional and physical characteristics is effective in strengthening the mental image of a person and he can feel this issue in a tangible way in different stages of passing from inside to outside the mosque. During his motion to the correctness Mosque of hierarchy caused him to Effect on his activities and the mental image formed in him to establish an emotional connection between him and the place, which is interpreted as a sense of place. The sense of place is formed to a degree that, based on the discovery and decipherment of the hierarchy created, will create a sense of remembrance and belonging. Sense of place is the product of human exchange with the environment and vice versa, which has a great impact on behavior and performance and will provide the basis for his familiarity with the surrounding place. The more physical symptoms in the environment, the better the viewer can relate to the environment. Physical elements are so important that they can turn space into a place to show a new structure. The difference between space and place produces a character that the viewer can better understand by understanding the difference. Acquiring such cognition creates more permanence in the individual chr('39')s mind and creates a sense of place. Components such as body, activity, and mental image represent the place model. The body is a representative of human tradition and thought that can organize the space. With the correct understanding of the body, space can be better understood. Grutter states that the body should be chosen to represent the content and idea of the design, and to express spiritual bodies, a suitable visual body should be chosen that is understandable, and these interpretations point to the importance of the language of the space body. Codes received from the body are effective in orienting people in the environment. Without guidance in the environment, a person can be guided to the destination and reach the goal with his first presence based on perception of the body. It can be said that the person is constantly decoding in order to better understand the environment. Human interaction with the physical environment will tell him what behavior he has shown in the environment and how to take advantage of the non-verbal communication of the environment. According to canter chr('39')s model, in order to better understand the physical elements, we turn it into three physical components: horizontal, vertical and opening, and analyze them. The analysis makes it possible to see the hierarchy in such a way that it understands the codes and signs manifested in it and based on the signs obtained from the hierarchy, its activity is as stillness, movement or Do silence with movement in the mosque. The purpose of this study is to investigate the changes in the sense of place in mosques and the answer to the question how time has affected this sense in mosques? To study this question in more detail, the mosques of three historical periods of Qajar (Safar Ali and Seyed Hamzeh mosques), Pahlavi (Nabi Akram and Tabatabai Hakim mosques), Jomhuri Eslami (Vali - Asr mosque and Tabriz University mosque) were studied. In the research method section, the question is examined qualitatively and using library resources such as books, articles, technical documents of mosques and field work and by presenting a research model based on the physical form of mosques and evaluating it based on hierarchy and analysis of physical elements. Affecting the sense of place studied. The findings indicate that some of the physical elements in the mosques have changed over time and this has diminished the physical richness of the hierarchies. In addition, the elimination of hierarchies in some mosques does not make sense of place and the user cannot perform the required activities in space That user inactivity will not provide the mental image needed to create a sense of place. The results show that change or elimination of hierarchy in Tabriz mosques with other parts of Iran was not unexpected because the difference in climate in Tabriz caused this difference On the other hand, hierarchies and sense of place in the mosques complement each other so that changing the sequence of hierarchies in each period causes the user activity to change from static to move less mental image of space and the link between the hierarchy. And it will diminish the sense of belonging.

Due to the construction process and the emergence of new technologies in the construction industry, the use of vernacular architectural patterns is less common in today›s buildings. However, in order to maintain identity and preserve the vernacular architecture, it is important to know the features of the native architecture. Rehabilitation of indigenous buildings of an area requires recognizing, analyzing and presenting the appropriate model of an area and the texture of its neighborhoods and building types. The major objective of this study is to understanding the vernacular architectural and structures to recognition the typology of buildings, the pattern of local and traditional texture of the Masheh neighborhood of Kish Island in order to revive the local identity of the region. This research will first have a descriptive-analytical view, a review of key issues related to indigenous architecture, urban context and typology in architecture. Then, while analyzing and explaining, the research method of the case study has been used to identify and evaluate the Masheh neighborhood. Finally, according to the obtained findings and results from the physical analysis and typological studies of vernacular houses, the most effective indigenous factors of this neighborhood were identified. Effective physical factors included the network of passages, the system of mass and space, granulation and segmentation, spatial organization, height, and geometry. The results of the research based on typology examined the texture of the Masheh neighborhood in four general categories that can be considered by architects and urban planners in constructions based on the indigenous identity of the region.

Statement of Problem: To improve the identity of residential architecture, it is required to enhance the semantic dimensions in the design. To do this, the principles of traditional residential architecture in hot-dry climates, as one of the richest physical-spatial models for Iranian houses, must be applied. On the other hand, one of the best strategies for giving meaning to works is to use signs by examining users' mental image. However, nowadays, semantic concepts such as users' perception or mental image are less considered or ignored in the residential architecture due to factors such as economy or superficiality in design. This is due to the ignorance of the user-environment relationship at the educational and executive levels of design. Therefore, there is a need for finding a practical approach to semantics by extracting the signs existing in traditional houses. To meet this need, the present study seeks to answer the question "What is the role of signs in the semantic aspects of traditional Persian houses in hot-dry climate?" Since the use of successful traditional architectural models is another way for enhancing the identity of residential architecture, it seems necessary to find and use them in contemporary housing in accordance with the current situation. The research background mainly focuses on finding physical patterns or semantic principles in Iranian houses from non-semiotic perspectives, so obviously, there is a need for research on the extraction of patterns using semiotics to match the design with the users' reading.

The design performed "only to satisfy the building function", cannot meet such affairs as identity. So, it must meet the perceptual needs to manifest identity in architecture, and this will be possibly achieved if the design is performed through a semantic process. To this end, the present research seeks to find out how the categories of signs match with the components affecting mental image in traditional houses in the hot-dry climate. Since the present study looks for the effect of signs on meaning in traditional housing design, "sign" is an independent variable, and "meaning in housing design" is a dependent variable. Accordingly, the research hypothesis is as follows: "Using the categories of signs has played a role in the meaning of traditional residential architecture in the hot-dry climate". The present study aims to extract the principles of semantics from the semiotic perspective to use in contemporary residential architecture to pay more attention to the identity and semantic dimensions of today's living environments.

the present research is a qualitative study in which applied examples of traditional residential architecture in the hot-dry climate are studied using "document mining" and "qualitative content analysis". In the "data analysis" section, the matching of the components affecting the mental image with the categories of signs is evaluated by examining the examples of traditional Persian houses in the hot-dry climate. Accordingly, the relationships between the categories of signs, including "index", "symbol", and "icon", and the "spatial", "human" and "temporal" components affecting mental image are analyzed. It should be noted that the case studies are selected based on two criteria: 1. having spatial and physical richness, and 2. having a design in which one can observe the matching of the categories of signs with the components affecting perception. The authors attempt to select those cases having the features observed in most of the traditional Persian houses in the hot-arid climate. In the selected samples of traditional Persian houses in the hot-dry climate, any analyzable relationship between the categories of signs and factors affecting mental image is analyzed. It should be noted that it was attempted to select those components common to most traditional houses in the hot-dry climate.

The results indicate that in traditional houses in the hot-dry climate, "icon", "index", and "symbol" have been used as a means to express meanings by being matched with human, environmental and temporal components affecting users' mental image in accordance with their cultural context. Moreover, the results show the matching of the environmental components with the categories of "icon", "index" and "symbol". The temporal components affecting the users' reading show their highest degree of matching with the category of "icon". The "icon" and "symbol" categories also have the highest degree of matching with the human components affecting the users' reading. Therefore, one of the effective strategies for providing a semantic-oriented residential design is to use the components of "function", "body", "scale", "historical background", "individual experience", "social event", "physiological and psychological factors", "individual and social behaviors" of users and also attention to "components affecting the sense of belonging to place and community" in the form of different categories of signs in the design. Therefore, using different categories of signs, which match with the factors affecting the users' mental image, considering the temporal, spatial and human context of the design can be a way to consider meaning and identity in today's housing designs.

One of the important principles of Islamic architecture and urban planning is the neighborhood-centeredness which lack of attention to this important principle has caused various problems in the physical social system of contemporary cities in Iran, including increasing the traffic load of the city due to trans-local traffic and environmental issues resulting from it and so on. Resolving these issues requires reviving the principle of neighborhood-centeredness in contemporary cities, but the premise of this is to explain what the neighborhood is from Islamic perspective which part of this issue is related to explaining the numerical characteristics of the neighborhood and especially its area. In this research, using the logical-argumentative research and citing religious texts and sources, an attempt has been made to deduce the optimal pattern of neighborhood architecture based on its maximum desired size from Islamic perspective. According to the findings of this study, a desirable neighborhood from Islamic perspective is a neighborhood with the center of the mosque with a maximum of 160 houses on four sides of the mosque (up to 40 on each side) and with a maximum area of 200000 square meters.

If we consider the main mission of architects to be "organizing the place of human life in the context of the environment", then understanding "man and the environment and the relationship between the two" will be the basis of their design decisions. This knowledge includes both areas of "beings and musts" that if it is based on "intellect and revelation", the resulting architectural principles can be rational and Islamic, and the architectural works based on it can also be called "Islamic architecture". So far, various views on Islamic architecture have been proposed, the origins of which can be categorized from two sides. On the one hand, Islamologists have moved towards the principles and principles of architecture by using Islamic sources, and on the other hand, architects and urban planners have left their specialized position in search of Islamic architectural principles by referring to these sources. This research begins with the aim of proposing a "unifying and efficient" structure to explain the relationship between "architecture and Islam" and seeks a comprehensive model for combining and composing the components of the two categories. Our question is, "How can Islamic teachings be used comprehensively and practically in architecture?" The direction of the research is that while explaining the two categories of "Islam and architecture" with the method of content analysis and logical reasoning, an attempt is made to compile the basic concepts of these two categories by modeling. The research findings indicate that Islamic teachings can be classified into three areas: "theoretical and practical wisdom and Additional wisdom". Architecture can also be explained from three perspectives: "systemic, philosophical, strategic", the common chapter of which is the four main pillars in architecture. The combination of these two categories (three fields of Islamic wisdom and four components of architecture) provides a good capacity to organize a "school of Islamic architecture". The result is a tabular structure with 40 cells, the content of which must be supplemented by the teachings of Islamic wisdom, and can be useful in "guiding Islamic architectural research." The result of the research will be to present a unifying model to the set of views in the form of a relatively comprehensive structure, which is one of the preconditions for the formation of the "Islamic-Iranian school of architecture" on the eve of the second step of the revolution.

The intertextual reading of narrating the life with the experience of space in the inner layers of mind and emphasizing the unconscious memories is a mental cognition method of the past architecture. In this paper the architecture of Iranian introverted houses has been interpreted based on mentality scheme and the Mobius theory. The nature of Mobius strip spread out inseparable layers and traverses the inward-outward path simultaneously. It is a long soft rectangular strip that is obtained by wrapping and connecting the two ends. The Mobius strip’s start and finish will be same, so the movement on it will be repeated infinitely. The purpose of mental interpretation of architecture is to face the deepest layers of existence and to re-learn the identity we have forgotten. The starting point in the deepest layers of existence is the point that we will return to after the inward and outward path. The concept of home is defined as the starting point for moving into the deep center of existence, in which the study interprets the architecture of the house by emphasizing the experience of space from the mental perspective of the dwellers or guests present in these spaces, without judgment and with intertextual reading. This study uses qualitative research strategy to interpret the past architecture subjectively. It also seeks first-hand information by exploratory-interpretive library studies about "In-Between Reality" in the empty space of the house and its role in arousing the hidden layers of the mind. The study specifically examines the relationship between the subject's mental perspective as a dependent variable and the internal domain of the home as independent variables. The analysis is done semantically, which explores the intrinsic possibilities of the text and the epistemology of home architecture. In order to complete the discussion in this article, the mentally hidden layers are adapted to the Mobius surface and provide a method for reading the architectural space by using narrative knowledge. The conclusion of this paper shows that reading the narrative of life in Iranian introverted houses that is a method of architectural cognition will occur through the passage of time as the Mobius phenomenon passes through itself. Providing a way of interpreting the mentality scheme in architecture is possible through the epistemology of the concept of home and the discovery of the interior of the inhabitants as they move to the next level of existence. This is a profound transition to lost spirituality that requires internal transformation. Such insight is unusual for ordinary humans, but not inconceivable. The experience of meaning in architectural space in narrating the life Iranian houses further us into the Mobius-like path in the hidden layers of our minds. The end of this path leads to Mirror Vision- mirroring mystical intuition- in the philosophy of Suhrawardi.  Directing the path of the mind from inside to inside will increase one's ability to recognize and return to oneself.