نشریه پژوهش های معماری اسلامی
سال دهم شماره 1 (پیاپی 34، بهار 1401)

The period spanning middle of Qajar era to the first decade of Pahlavi is a part of Iran contemporary architecture which is influenced by inevitable alterations caused by modernity. Modern forms and figures have gradually changed spatial hierarchy of houses and their structure and consequently have led to a combinational style. A brief survey of spaces and chief elements of traditional houses of Sanandaj demonstrates these changes quite well. This paper tries to shed light on the prevalent style of spatial hierarchy of house entrances in transitional time period from tradition to modernity in Sanandaj. This research has been conducted using a theoretical approach and by a historical-interpretational method. In theoretical part, a qualitative approach is adopted and considering the literature history, effective factors on spatial quality evaluations are analyzed. The practical part of the research is carried out in two phases and by taking case studies under account. In this viewpoint, the theoretical part is firstly a brief appraisal of the architecture of the historical eras of Qajar and Pahlavi, evolution criteria and social revolutions of those periods as well. Moreover, assessment of houses based on historical periods has been done utilizing field studies, local survey, photography, house plan depicting and existing documents and plots. Secondly, based on acquired field and librarian information, all qualified houses for this research are compared and analyzed to attain a comprehensive understanding of their entrance spatial hierarchy. Findings of the research indicate that there has been a hierarchy in entrance of houses with traditional architecture pertinent to the needs of residents which is neglected to some extent by the designers in Pahlavi period. In conclusion it is admitted that by intermediate spaces, alongside the provision of confidentiality, it would be possible to achieve a proper definition of private and semi-private spaces in houses. Furthermore, disruption in functions and entities of other spaces could be avoided, which in turn leads to introducing a pattern for obtaining confidentiality; an inseparable principle of entity in Iranian architecture and culture.

The growth and development of “mass” tourism in recent years has had adverse and inappropriate socio-cultural consequences such as: cultural transformation and invasion, the emergence of social corruption and anomalies and the destruction of indigenous culture in many areas. Islamic countries face challenges in developing this type of tourism, so Muslim thinkers have proposed solutions to these socio-cultural problems, one of which is to provide an alternative model in accordance with the rules of Islam and Sharia. With a little attention, it can be seen that there are no classified rules and criteria for providing services to Muslims and Islamic tourists regarding tourism infrastructure such as airlines and hotels. Muslim tourists have special material and spiritual needs in travel, which will affect their choice of hotel. In this article, an attempt has been made to identify and explain the most important components of designing a hotel to meet the material and spiritual needs of Muslim tourists in accordance with the Shari'a and its characteristics, based on the books and concepts of Islam, and he main question of this research in this regard will be: What standards and criteria should be considered for designing a hotel in accordance with Sharia? Introduction; How best to satisfy the needs and wishes of Muslim hotel guests is still not clear, and an effective tool is necessary for measuring the extended service of Muslim-friendly hotels. Providing assurance of accommodations for halal in the hotel business and alleviating the doubts of Muslim tourists are elements that require standardization. Standardization is vital in managing various challenges, preparing businesses for Muslim-friendly service, and attracting more visitors and guests. To date, to the written standard of halal hotel indicators remains limited and ambiguous; even in the Middle East, where the halal industry is far more developed. The most-considered principle in formulating standardization of Muslim-friendly hotels is the spiritual value that suits the needs of Muslim guests, namely, comfort and tranquility without neglect of Islamic values. Materials and Methods; The strategies of this research are qualitative and quantitative in terms of purpose, development and application and in terms of approach (characteristics and nature of data) and in terms of nature and method, it is a descriptive content analysis and survey. The main theoretical approach and research paradigm of the principle of "Sharia" as the basic rules of Islam and its purpose is to explain the hotel in accordance with Sharia, so in extracting the main features of the research, a research strategy will be used. Discussion and Results; In order to analyze the current situation of hotel rooms in shariah compliant hotels, typology of the samplings is narrowed down starting from the number of shariah compliant hotels. There are a few shariah compliant elements that should be considered when designing a hotel room that are often overlooked that may lead to discomfort of Muslim users in conventional design. The demands for Islamic friendly hotels are high and a lot of hotels and investors are improving their services to provide better service to the guests. Apart from that both Islamic concept of living and indoor environment quality promotes the same values and can benefit a lot of people and potential economy boosters into creating a more environmentally friendly development in the future. When planning a room with a shariah-compliant concept in mind, there are more aspects than just showing the direction of mecca, although that is also an important part of ensuring a well-designed room that compliments the need of the Muslim guests. With the checklist discussed in the criteria of shariah compliant hotels category, the rooms are appraised accordingly. The concept of gender segregation is also suggested for the use of toilet, recreational, and fitness facilities. But, in practice, some hotels may not do so for reasons of space and cost-efficiency. The options could include providing a separate area or dividing the set times of use between men and women. For space and cost-limited hotels, the option of differentiating service hours based on gender might be the most rational and efficient option. Therefore, MATEL put the concept of gender separation at a higher score among other indicators, without eliminating the Muslim-friendly eligibility of hotels that do not segregate their facility. Another important factor of a shariah compliant hotel room is the permeability between the public area, hallway, and the room, in other words, privacy. Privacy of guests needs to be protected to ensure a healthy social interaction between guests and hotel staff. Due to the importance of the characteristics of the Islamic hotel, the following components were selected in this article: 1) gender segregation in recreational facilities, 2) safety and moral security, 3) privacy space, and 4) Islamic design and architecture for these hotels. Conclusions; The findings also generate other theoretical implications for halal hospitality research, in the form of emphasis that includes not only halal elements in drafting Muslim-friendly attributes but also a method for assessing the degree of absorption of those elements. Previous studies mostly determine the types of halal attributes; very few discuss how the elements should be applied by considering different conditions, cultures, and managerial and regulatory policies in certain countries or regions. The effectiveness of halal implementation may vary, particularly in non-Muslim majority areas. Pars chain hotels are in a good position in terms of compliance with Sharia in the components of Islamic design and gender segregation, but in the components of privacy, safety and moral security, more attention needs to be paid.

Two methods, periodic or quasi-periodic, are used to cover surfaces with geometric shapes. In the periodic method, the unit of repetition is based on transitional symmetry; But the quasi-periodic method lacks transitional symmetry and is much more complex than the periodic method. Quasi-periodic order is also one of the micro-scale arrangements found in natural materials. Quasi -crystals -materials of this order that were discovered in the late twentieth century- exhibit a special symmetry and violate the rules of conventional crystallography, which are based on transitional symmetry. Recent research in this field shows that Iranian architects have long been familiar with the quasi-periodic order. The use of this order has so far been proven in the decoration of three historical monuments of Iran, the oldest of which is the Gonbad-e-kabood of Maragheh and belongs to the late sixth century AH (late Seljuk era (Seljuks of Iraq)). The main question of the research is whether there is another (older) building in Iran that has decorations with a quasi-periodic order? This article, with the hypothesis that Iranian architects have been familiar with this particular geometric order at least since the early Seljuk period, aims to study the knotted decorations of the Taj al-Molk dome (481 AH), which is one of the most important buildings of this era. Is, put. Research method This article is based on descriptive-analytical research method and logical reasoning; according to which, the geometric infrastructure network in the knotted decorations of the previously studied buildings has been compared and has become the basis for achieving new results in this research. Comparing the order in the designs of Taj Al-Molk dome with the structure of quasi-crystals, it was found that at least one of its internal nodes has an arrangement with a quasi-periodic order (of the seventh-degree rotational symmetry type). Thus, this is the oldest architectural example of the art of geometry with quasi-periodic order in Iran, which has been identified and introduced so far, and the use of quasi-periodic order in Iranian architecture dates back to the late fifth century AH.

Appropriate structural and physical design has been one of the climatic strategies of traditional houses in interacting with nature. Over many years, these houses have tested various types of designs and have now reached a stable structure and have obtained some reproducible principles. This way, not only have they affected the health of the users directly and positively, but also, they have prevented energy wastage, rectified the unhealthy conditions in internal spaces, reduced environmental crises, etc. These principles, however, have been disregarded in the structural aspects of spaces in the modern architecture. Bearing this in mind, the present study aimed to recognize the geometric and proportional patters as well as the standards being employed in the structures of central courtyard, winter halls, and the seasonal rooms designed based on the cold climate. The connections between various spaces were also investigated based on their structural features so that by comparing climatic criteria, we can get to a sustainable designing pattern based on the structural patterns. We can also recognize the most common nature-friendly spatial ratios in this region and make use of them to meet the needs of the modern era. In the current study, 12 traditional houses belonging to Qajar era were investigated. In so doing, the needed information was collected from the spaces affected by the cold climate via field observations and the obtained data were classified. Then using computational methods, logical reasoning, and qualitative as well as quantitative analyses, a series of geometric proportions and spatial relations were detected. The results of the analyses regarding the most common ratios, dimensions, and areas were indicative of the high compatibility of spatial patterns with the cold climate. More specifically, some spaces that are used for similar purposes in special seasons of the year have similar proportions and shapes. The differentiation between the spaces has only been limited to winter and summer. The details of the structures designed for winter have been attended to relatively more. Therefore, the structural patterns employed in the past can be used for designing buildings in the modern era. By doing so, we will be able to reduce most of the energy wastage.

The concept of human dignity means honoring the essence and existence of man as God's highest creation. This concept can also be spatially interpreted in urban planners' programs and interventions. For example, it would seem to be possible to distinguish between neighborhoods who provide higher levels of human dignity for their residents than those who do not meet this criterion. Old and traditional neighborhoods of Iranian cities, may have weaknesses in meeting the new expectations of residents because of infrastructure degradation and changes in urban needs. However, they are more attractive than new neighborhoods yet because of their respect to some qualities. This study aims to answer the question that what are the criteria of human dignity and have the newly built neighborhoods (case of Hakimieh in the west of Tehran, Iran) succeeded in preserving human dignity at least as much as the old ones (the case of Iran Street neighborhood in the central historic context of Tehran)? Accordingly, this paper is developmental comparative research. The definition of the criteria of human dignity is based on the opinions of Muslim scholars, as well as the works of non-Muslim scholars. Data collection has also been done through the archival and field survey methods. In this framework, some questions have been formulated to form a semi-structured questionnaire to measure each criteria of human dignity (derived from the provided theoretical framework). In each of the two neighborhoods, 100 questionnaires (a total of 200 questionnaires) were completed. The sample size was estimated using Cochran formula and random sampling. It should be noted that the two neighborhoods had similar conditions in terms of land prices and income levels, but they were differed in time of constructions. The results of the survey show that the criteria of human dignity as a characteristic of the desirable Islamic city in the traditional and old neighborhood of Iran Street have been realized more than the new and modern neighborhood of Hakimieh. Findings show that the Hakimieh neighborhood is not far from the traditional Iran Street neighborhood, in terms of physical facilities and services (measures of intrinsic dignity such as "facilities for education" and "level of well-being and infrastructures"). However, according to spiritual values of dignity (such as "unity" and "participation in charities"), Hakimieh is significantly weaker than Iran Street neighborhood. As a result, it may be possible to claim that purely physical approaches to urban planning (such as providing services per capita) have failed to generate sufficient human dignity in the newly formed neighborhoods. Future studies can first replicate this assay in different neighborhoods of Tehran and other cities of Iran. Secondly, they can evaluate the programs and human dignity in them: programs such as comprehensive plans, renovation plans, and other interventions in the residential contexts.

With the arrival of Islam in Iran, the knowledge that had a strong connection with religion flourished in this land. Although in later periods schools were established independently from mosques, because of the religious studies in schools, the connection between mosques and schools was recreated again and they were called mosque-school in Islamic architecture. The integration of the two functions of mosque and school led to spatial innovations and creativity in the architecture of these buildings. Therefore, the architecture of these buildings had quite a special importance in the history of Islamic architecture. This article is based on the assumption that the body of Iranian schools from the Seljuk period to the Qajar period has evolved; It seeks to find the structural characteristics of Iranian schools in each historical period and also the evolution of their spatial arrangement by examining the models. For a better understanding and more specific analysis, the evolution of the spatial arrangement, typology of the structural system, and the relationship of traditional schools were conducted for the mentioned schools. This typology includes topics like structural system, spatial layout, structural communications, how to connect educational and worshiping (prayer) areas, methods of defining space (closed, open, and covered). The data were initially presented using a descriptive method and then they were evaluated through an analytical and adaptive method, and in terms of historical-interpretive approach, it was accomplished with typological analysis method and using library sources, collecting data from historical books, mapping, documents and receipts reading. Study results show that schools in each historical period in order to meet the needs of students, have found specific structural characteristics and this has led to spatial changes, including residential, educational, and worshipping areas. For example, the porches of traditional schools initially had an educational function, and students gathered on the porches to discuss. In some cases, they also had been used for praying purpose. As a result, according to the present study and the case studies, the body of traditional schools in terms of the characteristics of the main components (porch, dorm, madrasa, etc.) and spatial arrangement, have passed evolutionary developments during the Seljuk period, Timurids, Safavids, Qajar.

Beauty is related to experiencing beauty events, which has different beauty experiences among people due to different circumstances, however, understanding beauty is incredibly difficult. On one hand, the public agree that beauty is considered a value as far as its particular manifestations are pleasing, on the other hand, as it is worth studying, it is considered an educational issue. Moreover, as it is a living object of social development, it is also regarded as a cultural topic. An artistic work, whether a result of one's work or a product of the artistic innovation of a group, appears due to inspirations or advices of a society and necessarily resembles the color of society. Undoubtedly, features of artist's life and even his/her physical features are reflected in his/her artwork, but reflection is not direct, and indeed it can be recognized and measured after passing through filtering of society. The beauty of urban environment as a living space, experienced by a wide range of people every day, is one of transcendental needs of human and functions as a stimulus for his flourishing. Therefore, in forming and designing the environment, category of art and its relation to aesthetics is of high significance and becomes a valuable and purposeful phenomenon in the society. Although aesthetic values differ between various cultures and communities, if these values are in conflict with cultural issues of society, they will create rational, accepted, and emotional norms of society. In addition, considering undeniable relation of any designing and shaping human life environment, like designing environment with art and also the relation of this reformulations with spiritual concepts of beauty, the concept of "aesthetics" which is in fact basis of philosophical and theoretical designs, becomes of great importance. On the other hand, urban buildings and spaces as an identifier of Iranian cities, have been shaped under the influence of Iranian-Islamic artistic and thought patterns over many years and have provided opportunity for public cooperation and interactions and in present era, with evolution of architecture and urbanism, process of designing and creating urban spaces has declined and a defective role of national identity and Iranian-Islamic culture is manifested, which indeed, ignoring these issues in designing has led to lack of originality and validity of the design. Therefore, this study attempts to consider the mentioned importance and answer vital questions of " what is the theoretical position of fundamental aesthetic values in two views of the West and Iranian-Islamic world?! What is practical application of an overview of the fundamental aesthetic values in Islamic-Iranian architecture and urbanism?", Thus, the current paper investigates theoretical concept of fundamental aesthetics values, to identify Iranian-Islamic fundamental aesthetics values and explain functional status of fundamental aesthetic values in creating Islamic-Iranian architecture and urbanism as well. As this paper attempts to deepen fundamental aesthetic values in creating Islamic-Iranian architecture and urbanism, it is considered basic research. Since urbanization is an interdisciplinary field, subject of aesthetics can be examined in the humanities and school sciences (theoretical and practical wisdom) and in science (physical dimensions).
This research is developmental and functional in terms of purpose and approach (characteristics and nature of data) and qualitative nature and methods; it is a description of type of content analysis and in the section of theoretical framework is interrogative. The information is collected by generalizing to field of Iranian-Islamic architecture and urban planning with method of deductive reasoning seeks to explain basic values of aesthetics and provide a new classification appropriate to principles of creating Iranian-Islamic architecture and urban planning. The collection of data and qualitative information in this research is also using written scientific documentary sources and libraries in order to explain conceptual model of research.
In a general conclusion, it can be said that today in Iran, beauty is either imitated by Western models or there are many shortcomings in applying the principles of Iranian-Islamic aesthetics.
This is due to the lack of a true understanding of fundamental values of Islamic Iranian aesthetics.
Therefore, a suitable framework should be created for architects and urban planners, who can extract desired criteria by considering basic values of aesthetics. For this purpose, studies have been done in previous studies and theoretical basis to assess direct relationship of aesthetics factors. These factors show relationship between fundamental values of Iranian-Islamic aesthetics and types, criteria and sub-criteria of aesthetics. Therefore, findings of research on fundamental values of aesthetics in Islam include four main categories:1. Reasonable aesthetics 2. Sensible 3. Reasonable based on sensible, and 4. Sensible based on reasonable. Furthermore, in order to evolve the fundamental values of aesthetics, types of aesthetics are needed, these include: 1. Logical values, 2. Meaning and codification values, 3. Aspirations and logical ideas respectively and 4. Emotional and moral contexts values. These values which are directly related to fundamental values of Iranian-Islamic aesthetics and Iranian-Islamic aesthetic criteria, are related to practical application of an overview of fundamental values of aesthetics in Iranian-Islamic architecture and urban planning. Since aesthetic criteria are basis for assessment, to identify and select t fundamental values of aesthetics, these criteria include; Harmony (purposefulness, proportionality, balance, order, symmetry, correspondence), meaningfulness and perception (spiritual influence, equation, contrast, free will, disinterestedness), absolute self-existence of God (hierarchy, unity, ideal of embodiment, concentration, harmony, peace, vicinity, sophistication), emotional pleasure (relationships between shapes and forms and colors, pure manifestation of emotions and feelings) and stability and identity (piety, inclusion, freedom, connection with past and future, emergence of nature) and are directly related to types of aesthetic values. Thus, architecture and urban projects can offer new patterns in terms of Iranian-Islamic culture and employ creativity of designers. This was done by creating a logical relationship between aesthetic values and application of values in theoretical field of architecture and urban project.