نشریه مرمت و معماری ایران
پیاپی 26 (تابستان 1400)

Collective rituals have always had an influence on the body, the function and thecontent of houses with an interaction with them. Houses, with space and ritual functionshave played a fundamental role in shaping the social structure of historical neighborhoodsand the religious and cultural foundations of society. Holding religious ceremonies inevery home has strengthened the social bonds of that home with society. In the Shiiteculture, the mourning ceremonies held in Muharram and Saffar are of high semanticvalidity and constitute a set of rituals and ceremonies that have gradually become diverseand part of the community’s culture. During the Safavid and Qajar periods, because ofthe role that religion played in the social life of society, specific places for worship wereestablished, the most prominent of which were the Ashura rituals. The ambiguity of therole of religious communities and rituals in influencing the creation and perpetuation ofEsfahan’s residential heritage and neglecting these aspects in the process of conservationand recognition of architectural heritage has been the main motivation for the presentstudy. This research seeks to answer how home-based religious rituals influence thesemantic, functional, and physical aspects of residential heritage. The following question:How do the religious rituals and rituals of Muslims influence the structure of historichouses in Esfahan was answered in the present study by analyzing the interplay of Muslimrituals and rituals as one of the identity-religious foundations of Iranians in the contentfunctionaland physical system of residential heritage, explaining changes and impactson the structure of Esfahan historical houses to be paid. This research is a descriptiveanalyticalone with the objective of development and by adopting library documents,field studies and interviews. The findings are analyzed by qualitative method throughcomparison and interpretation. The results show that the interaction and continuity ofreligious rituals and historical houses in Esfahan have caused the creation of domesticmourning objects. These objects have been manifested in the form of expanding religiousspaces and elements outside the physical boundaries and in conjunction with homeand changes in spatial organization, hall form, furnishings and architectural-relateddecorations.

In the following article, the necessity of effectiveness and application of historicalknowledge in architectural design is discussed. In other words, how historical data canbe an approach to enhance students’ design insights. A review of the literature suggeststhat one of the challenges of teaching architecture is helping students in the process ofcreating new ideas. Accordingly, one of the processes pursued by the designers and thestudents is referring to similar designs and the literature. Therefore, searching for tools andequipment that can help use previous literature and focus on their fundamental features,is of importance. The most appropriate leading-edge solution is to target architecturalhistory education by changing the teaching patterns that attempt to create contexts as wellas teaching students the correct ways and methods of adopting backgrounds to studentsand recall applications for achieving appropriate design elements and patterns so that theycan be used in today’s architecture in a new way. This study seeks to identify pattern-basedreading which is related to architecture and is a need for modern education of architecturalhistory, which will have a positive impact on the quality and variety of ideation of studentsmajoring in architecture. Therefore, the most important research questions of this studyare: what is the effect of pattern-based reading on the ideation process of students majoringin architecture? And what are the components of pattern-based reading in teachingarchitectural history? Hence, the present paper aims to find solutions to the application ofpatterns and concepts of architectural history in architectural design using pattern-basedreading in architectural history teaching through a qualitative-quantitative approach withempirical as well as a library-based research tools (through studying related theories anddefinitions), student questionnaire (content analysis), and field study through participatoryand non-participatory observation and finally, pre-test and post-test implementationand analysis of its results. By referring to the results obtained from the tests, and aftercontrolling the effect of the pre-test, the quality, and the variety in the ideas provided,there was a significant difference and since the experimental groups mean score was high,this indicated the positive effect of pattern-based reading in the instruction of architecturalhistory on the quality, variety of ideas, and art works created by students of architecture

Architecture reflects the human perception of their existential relations with the world andtherefore it creates meaningful places. Every place with its boundaries concretizes a Harim, whichis the manifestation of such existential relations. This interrelation between the boundary (Marz)and the Harim may cause us to assume them both the same, but these two are different. Althoughevery Harim has its boundaries, not every demarcation concretizes Harim. In architecture, onthe one hand, which always entails demarcation; paying attention to these conceptions is provedto be essential. On the other hand, though, it may cause to demote the conception of Harim toanother thing; consequently, this conception is likely to be regarded as a nominal one without anyrelations between it and fundamental meaning of architecture and it is just related with the bodyof architectural works. This research intends to explain theoretically that Harim is an essentialconcept in architecture. To achieve the intended purpose, the research seeks to find the originof Harim. Here, the research methodology, which is in the qualitative sphere, is grounded inlogicality. The majority of its arguments are founded on scholars’ phenomenological theories ofarchitecture. Accordingly, after studying about the word Harim and examining its etymology,the relation between three conceptions of human, place, and harim has been investigated tounderstand its status in architecture. The results are Harim:Which is a formative theorem is originated from human existence and their relationswith otherness.Judgments about Place and its authenticity and rightness is founded on Harim and itsideal concreteness. The form of Harim is the consequence of the very existence of beings.It connects and disconnects.Its emergence is not an absolute geometrical concept but it reflects existential aspectsof beings;Based on hierarchies of human’s existential relations, is able to create a continuousspectrum from the out of outside to the inside of in. (the utter outside to the utter inside).

Iranian architecture underwent many changes under the influence of the Mongol invasion andtheir domination over the land of Iran. These changes are especially evident in the pre-existingreligious buildings. The changes that have taken place, sometimes have disturbed the spatialcoherence of the building so much that the relationship between the religious background of thebuilding and the physical characteristics of its builders seems to be quite confused. Therefore,the present study aims to explain the subject in two ways; First, by examining the historicaldevelopments in this period, the religious tendencies of the people and the rulers of the time wereanalyzed and the changes that have taken place in the religious buildings of this period with thechange of beliefs in the Ilkhanid rulers were investigated. In the first part, the research has beenconducted through a historical method, based on historical texts and documents. In the secondpart, six examples of the remains of buildings from the period under investigation have beenexamined. In this section, with the help of field studies, the changed components in the buildingwere identified and categorized, and how these changes became clear was stated. The presentstudy indicates that at the beginning of the 7th century AH, under the influence of the conflictsof the Shafi’i and Hanafi religions, major destruction took place in the buildings belonging tothese religions. Subsequently, with the abolition of the dominant religious tendency in the centralgovernment and the spread of the belief in Shamanism and Buddhism, such temples were built. Inthe second half of the 7th century AH, Christian and Jewish religions became more widespread dueto the will of the rulers of the time, and new religious buildings were built, and in some cases newbuildings were built on the basis of previously destroyed religious buildings. Finally, in the late 7thand early 8th centuries AH clashes between various Sunni and Shie religions have subsided, andthe construction of religious buildings became more common. The results of this research showthat just as the religious tendencies of the Ilkhanid rulers changed many times during this period,religious buildings have also undergone many changes, both in the spatial organization and in thedecorations and motifs

Chahar-taqies are buildings from ancient Iran. Although not for sure, many believe thatthese buildings were pre-Islamic religious buildings in Iran. Niasser fire-temple is oneof the examples of constructions that are in good condition in the Niaser Mountains ofKashan. Reza Moradi Ghiasabadi, a freelance researcher, has done extensive research onIranian Chahar-taqies, including the Niasser fire-temple. He believes that the angles andpositioning of the Niasser fire-temple structure are such that the sunrise on the first dayof each season is consistent with certain axes of the building. Therefore, it can be used todetermine the beginning of each season. He has expressed his theory in two books on “Thecalendar buildings” and “Calenddric Structure of Iran” about the Niasser fire-temple. Inthis study, by calculations, measurements and field observations as well as defining theortive amplitude parameter, we show that the sunrise along the beginning of each seasondoes not match the axes of the building. Because in the equinox, that is the first day ofspring and fall, the sun does not rise from any specific angle. In addition, the proposedtheory has not paid attention to the first day of summer and the first day of winter. Onthe first day of spring and the first day of autumn, the sun rises from exactly east, whichdoes not match any of the axes of the building. The difference in sunrise azimuth everyday of the year from the east azimuth is called the ortive amplitude. The ortive amplitudedepends on the latitude of the observer as well as the angle of declination of the sun everyday of the year. The latitude of the Niassar fire-temple is about 34 degrees. Hence, theortive amplitude is about 29 degrees. That is, on the first day of summer the sun rises onazimuth about 61 degrees. On the first day of winter, the sun rises on azimuth about 119degrees. Declination of the sun in the days before and after the solstices is very small.Therefore, the measurement of the ortive amplitude in the solstices must be very precise.But the columns in Niasser fire-temple does not have that precision. In other words, forabout a month, the sun appears to rise from one point. Hence, we can not use the Niasserfire-temple to specify the first day of summer and the first day of autumn. We concludethat the theory presented in solstices, namely the first day of summer and the first day ofwinter, is also inaccurate.

Sense of place is one of the most important factors in improving the quality of urbanenvironments. The presence of this sense is a factor in shaping the communication basesof users and the environment, and creates the necessary motivation for a person to stayin the environment and will also lead to the creation of high quality environments. Thearchitectural quality of mosques as a factor to create a sense of place is one of the issuesof interest to architects. Due to its rich architecture, the historical mosques of Dezful havea special sense of place in different historical periods. Numerous components such asperceptual, physical, social and functional affect the senses in mosques, so in this studywe will examine them. This study aims to explain the role of sense of place components inthe architecture of historic mosques. By recognizing these factors, the quality of creating asense of place in the architecture of mosques could be increased. In this study, 5 historicalmosques of Dezful city were studiedas successful mosques. To measure the relationshipbetween the variables, Pearson correlation method and simple and multivariate linearregression tests were used to determine the relationship and intensity and direction ofthe relationship between independent and dependent variables. SPSS software version23 has been used for statistical analysis. According to the obtained results, the physicalcomponents and perceptual have the greatest effect on inducing the sense of place. Socialand functional components have a lesser effect on inducing sensitivities in mosques. Thevariables of form and visual geometry, form and perceptual geometry, services, securityand social participation are directly affect on inducing a sense of place in mosques.