نشریه پژوهش های معماری اسلامی
سال یازدهم شماره 2 (پیاپی 39، تابستان 1402)

The issue of the ultimate goal in Islamic architecture, contrary to contemporary views, is not so vague, and to consider "divinity" as this goal would be less controversial. However, this term can take on very variable meanings, and the main issue of the present study is to refine the variable meanings and reach the correct framework from the perspective of Islam. This paper aims to study the role of nurturing architecture from new angles and make its connection with the spiritual dimension of human life clearer. In search of a new theory for reading the mosque in Islam, this paper first criticizes the aesthetic and epistemological approach to the role of the mosque from the perspective of the traditional text and as an approach that places the body or space of the mosque in the position of the spirituality and points out that it lacks the necessary authenticity from an Islamic point of view. Then, by proposing an "instrumental" approach to the role of the mosque in achieving the spirituality instead of a goal, the issue of the relationship between the concept of the mosque and the philosophical discussion of technology can be raised, which opens a new window to understanding the relationship between Islam and architecture. Therefore, while creating a new possibility to include Islamic principles in the design of the mosque, in terms of preventing religious distortions in the mosque and other religious spaces, it can also lead to a more effective approach. In this study, among the five architectural connections as a means of presence, the background connection of the most compatible situation with the Islamic requirements in the field of the mosque is advanced, the design consequences of which should be examined more carefully in the future.

The term “resilience” in the field of architecture and urban planning is a new concept that has recently been considered by experts and theorists in this circle. This phrase (resilience) has spread during time and the other aspects and dimensions related to urban communities such as social, economic, etc. have been also considered. The most important part is that spatial aspect. This dimension deals with the resilience of urban spaces that is continuing of the existence while preserving their identity during historical various changes. One of the types of urban spaces that despite its various environmental changes and crises throughout its history has desirably continued its life are The Grand mosques. So this question is posed that what factors have led to the resiliency of historical mosques over a long period of time? Therefore, this study be posed to investigate the Jameh Mosque of Isfahan and factors that have caused this urban space being resilient. The research method is descriptive-analytical method and content analysis approach. Initially, with the method of deductive reasoning and referring to reliable sources, two social and physical resilience factors were extracted from the theoretical concepts of this field and presented as indicators of the conceptual model of spatial resilience and then it was evaluated by examining the research case study for which was chosen the Jameh Mosque of Isfahan. In general, the effective factors in the spatial resilience of the mosque can be mentioned as follows: Physically resilience; fistly, it would be permeability which has increased resilience. And concerning the second, it could be readability 3. Flexible construction of the mosque through the appropriate ratio between mass and space, modulation (standardization) along with unique and special elements of the mosque (this is significant factor whether in an architectural unit or on an urban scale) 4. Strength in the construction of the building through design, execution And suitable materials have become possible and with the continuous restoration of the space, which has made it possible to update and adapt the function of this urban space, has caused the improvement of the physical resilience of this mosque and consequently its spatial resilience. From a social point of view; 1. Existence of various uses through the flexible form and universality of space to fit contemporary needs, mixing cultural, economic and religious uses in space, which facilitates the performance of today's uses in the body of yesterday. 2. Possibility of access and movement from this space to adjacent uses. 3. Existence of environmental comfort in this space, which is due to the air conditioning and away from pollution (air, sound) caused by the sub-climate in this space and other facilities in this space. 4. Paying attention to aesthetic factors in the design of the mosque, which is a motivating factor for the continuation of activities in the mosque 5. The unique identity of the mosque, which has been obtained due to the existing historical, cultural and social values. 6. The sense of belonging and attachment of the visitors to the place, has caused the continuation of the use of this space and subsequently the spatial adaptation of this historic mosque. These factors, which are components of the spatial resilience model structure, are categorized in eight general categories. As a result, this research indicate that spatial resilience is eight factors behind this.

The modern architect places a lot of weight on his status as an artist and heavily relies on changes like unique and self-aware language. Different intellectual foundations are effective in the production of form in architectural studies, which can be categorized in many areas, including conscious and unconscious. The researcher is attempting to determine how much the conscious mind and how much the unconscious contributed to the production of form during the contemporary era and the Safavid era, respectively. Two historical-comparative and documentary guidelines served as the foundation for this research, which was carried out using a qualitative approach. The study environment consists of documents that discuss the conceptual foundations of both the Safavid and contemporary eras. Based on the votes provided during both eras, it is important to consider the relationship between form production and creativity. As a result, a comparison was done using this index and the variables that affect it. Intellectual and artistic creativity has an unconscious nature, while scientific and logical creativity has a conscious nature. The comparative findings demonstrated that in Safavid architecture, the artist himself is transformed and finds new creativity throughout the creation of his works of art. To guide the soul in its substantial motion and to build a suitable platform for the realization of its transcendental powers, or, in other words, to lay the foundation for the immateriality of the soul, is the responsibility of the artist in the reciprocal relationship with his created product. The science of rational man is a sensual science. The Safavid era had rich and powerful intellectual roots in the unconscious process, which had an impact on the production of forms in architecture. Sacred art, in contrast to modern art, places meaning before style. Author architects discuss the phenomenon as a whole, as well as the contradictions between context and flexibility. From their perspective, however, the audience of the work is what matters since they bring the text to life, not the architect who merely recreates reality. They discuss intuition, existential experiences, and the unity of human nature. However, there is no information available regarding the nature of this encounter, the identification of the existential reality, or the advancement of it in the direction of a singular nature. Given the volume of information available to him, the architect must prioritize what can be resolved in his mind. Additionally, Eisenman believes that this individual expression occasionally promotes isolationist inventiveness without consideration for a unified order. Based on these foundations and their analysis, it is possible to conclude that it is urgently necessary to use the unconscious process in the creation of form in order to enhance the quality of the design and make it appropriate for the environment. This can be accomplished without placing the shape in its actual context by taking into consideration the inconsistencies since the architect's capacity to fully and completely comprehend the values and concepts in the universe and connect to the subconscious is constrained. Contextual construction compatibility is the result.

Plaster motifs in the architecture of the historical house of Boroujerdi have been used not only for decoration of the house but as symbols to convey certain concepts. The diversity used in these plaster works is very impressive and expresses the valuable architecture of its era in the city of Kashan. In many historical houses of Kashan, which mainly belong to the Qajar period, stucco motifs can be seen in different areas of the house. This grand house, the house of Boroujerdi, has one of the highest ranks in terms of the abundance and multiplicity of motifs. The main goal of this research is to document as much as possible about one of the most important arts of the Qajar era, plaster art. As the first step, we classified the plaster motifs Based on their form and design. Secondly, we counted the motifs and recorded their locations. Finally, we investigated the hidden symbolic concepts in each motif. The present research was conducted using descriptive statistics and content analysis based on field observations, and matching the data with the concepts obtained from library studies. In this study, various information-gathering techniques such as observation, survey, imaging, and coding were used. Our observation discovered a great diversity of plaster motifs picturing objects, plants, fruits, animals, people, and extraterrestrial beings (Jinn). In addition, there were some filling motifs in the background including Khotai motifs. We were able to find 450 figures scattered in 8 locations, including the entrance, alcove, the north side of the courtyard, the decorative gable, the main hall, and the east and west rooms next to the main hall. The motifs concepts were taken from ancient myths, religious beliefs, professions, and occupations. However, a number of motifs are also created under the influence of Western art.

Problem expression: 

The manifestation of modern thinking in urban life and, consequently, the spread of the culture of individualism and civic indifference in recent years, has faced problems for urban dwellers such as isolationism and reduced social interactions. Therefore, people's need for places for social interactions and psychological needs has become one of the necessities of urban life. Thus, recognizing human beings and how they relate to others as a social being, as well as examining potential camps and capacities for social action in order to achieve this, is very important and is one of the factors that many planners and city managers consider. For this purpose, in recent years, the issue of social interactions has been of great importance due to its impact on factors such as social cohesion and solidarity, responsibility and sense of belonging of residents, supervision and social security. To this end, many efforts have been made to create a suitable environment for the creation or increase of social interactions. In this regard, the focus of the planners has been on spaces such as local parks, social hangouts, neighborhood centers which in most cases have not been able to meet expectations. Meanwhile, mosques have been neglected due to their potential capacity to accept diverse functions and have long played a significant role in social interactions among residents. These inaccuracies have persisted to the point that mosques that have been the center of social interaction and interaction are currently content with only their religious role.
The Objective of research: In this research, an attempt has been made to examine the status of mosques and the effect it has on social interactions between residents.

In order to achieve the objectives of the research, the present research approach is case-oriented. For this purpose, The Shahshahan neighborhood of Isfahan has been studied in order to achieve the goals of the research due to a large number of mosques. The present study is observational in terms of nature, descriptive-analytical, and data collection tools in this research. The statistical population of this study was selected according to Cochran's formula of 95 people, and the Spearman correlation coefficient was used to analyze the information.

Findings of the research:

 In order to evaluate the social interactions of the residents of Shahshahan neighborhood of Isfahan, four indicators of neighborhood members' knowledge, social contacts, social trust, and intimacy, and social relations, which are extracted from the theoretical literature of the research, have been used. According to the information obtained, the amount of social interactions in the Shahshahan neighborhood can be evaluated as average. Also, in order to investigate the role and position of mosques on the level of social interactions in the Shahshahan neighborhood of Isfahan, first, the level of presence of neighborhood members in mosques has been studied. According to the information gathered, about half of the members of the Shahshahan neighborhood have a small presence in mosques. Also, according to the observations made, many mosques in the the Shahshahan neighborhood are inactive, and most of the mosques that are active in the neighborhood have only been content with their religious role. Then, in order to measure the role of mosques on the social interactions of the residents of the neighborhood, criteria were developed for this purpose, and the role of the mosques of the neighborhood on the interactions and interactions between the members of the neighborhood was examined. The results show that mosques have a relatively significant impact on the social interactions of the residents of the Shahshahan neighborhood, and more than half of the statistical samples have stated that mosques are effective in their social interactions with their neighbors and all their neighborhoods. Finally, in order to investigate the role and position of mosques on the level of social interactions of residents of the Shahshahan neighborhood of Isfahan, Spearman correlation coefficient has been used to investigate the intensity and relationship between indicators. The findings show that there is a relatively high correlation between the presence of neighborhood residents in mosques and the impact that mosques have on social interactions between residents. Also, by accordance with different levels of social interactions, mosques can promote social interactions among residents to the highest level due to their ability to accept multiple maps as well as their capacity to accept and attend different sections of society. The results also show that more than half of the population of statistical sample of their social interactions in mosques as much as the conversation with members of the neighborhood and about 25% of the statistical sample expressed their level of social interactions in mosques at the highest level of social interaction (collective action). Have done. This means that the level of social interactions in mosques is at a high level, and these spaces also can strengthen social interactions among the residents of the neighborhood. Therefore, a deep understanding of the functions and functions of this sacred space, as well as a detailed and analytical look at the unique features of mosques and their use in today's cities can be useful in promoting social interactions between residents and increasing environmental quality.

Ashura rituals, as one of the important components of Shiite culture, arise from a historical fact that has gradually acquired a social nature. These rituals, like any other social phenomenon, have unique features that will have their own spatial effects throughout history. the localization of the ritual matter depends on going through a long historical and social process. This research seeks to examine this historical and social process by recognizing the nature of ritual from the perspective of social sciences such as anthropology and sociology to find different aspects of how the physical and spatial manifestations of each of these aspects Explain the ritual and explain how the historical and social process of localization of the Ashura ritual. For this purpose, theoretical and historical data are reviewed based on a research method called qualitative content content analysis. Based on this research method, an open coding is performed based on the nature of the ritual, which provides a three-dimensional definition of the ritual. This study shows that the ritual as a metaphor is a reflection of the culture of a society and at the same time as a disciplinary matter is a pattern of behavior and regulatory system and in addition a dramatic matter can be It counts. Then, by classifying the historical data based on the above-mentioned open coding or the same aspects of the ritual, the basic concepts of analysis in research are produced. These concepts illuminate the spatial and physical manifestations of the emergence, metamorphose, and historical evolution of each of the metaphorical, disciplinary, and theatrical aspects of the ritual. Finally, by summarizing these concepts, the themes or the final results of the research can be obtained, which represent the historical process of localization of Ashura rituals. The findings of this study show that the historical process of localization of Ashura rituals in the history of post-Islamic Iran has gone through three different historical periods. Each period can be identified based on how the metaphorical, disciplinary and theatrical aspects of the ritual took place. Also, how these aspects emergenceed, metamorphosed and evolved leads the Ashura ritual to create different spatial features. The first period coincides with the reign of Albuyeh in the first centuries AH. During this period, the emergence of the disciplinary aspect of Ashura Rituals led to the establishment of lamentation tents in the Bazaars of cities. In this way, the first step of localizing the Ashura ritual is formed by producing pointing ritual spaces in the bazaar as the heart of the city. Also, the emergence of the metaphorical aspect of Ashura mirrors takes place in this period, but ritual from this perspective does not have the opportunity to appear in space until the second stage, ie the Safavid period in the ninth and tenth centuries AH. In the second period, with the evolution of the metaphorical aspect, rituals are performed in the private spaces of homes. These private spaces are associated with the establishment of the Recitation of Rawza tradition. the Recitation of Rawza tradition is also the cause of the dramatic aspect of Ashura rituals. The evolution of the disciplinary aspect of the religion in this period, with efforts to expand and control local conflicts at the same time during the performance of Ashura rituals, causes the ritual matter to be located in the city streets as a platform for mourning groups. Eventually, in order for the government to control the performance of rituals, these routes end in government squares. The third period is contemporaneous with the Qajar period, in which ritual spaces acquire the character of a theater and a museum, which is due to the evolution of the metaphorical aspect of ritual. In this period of dramatic development, the ritual in the last stage of its localization process leads to the expansion of the construction of Tekyeh's and Hosseiniyah's based on the spatial and physical pattern of Khanghah's of Sufies and circular axes of movement of mourning groups. In this way, the movement of mourning groups started from a local Tekyeh and after crossing the streets and squares of the city and Bazar, it ended again in the same original Tekyeh. The localization of ritual in the third period leads to the creation of classified, feminized, museum, and theatrical ritual spaces, and forms the last stage of this historical process.

Thought that has had an Iranian identity is a linking that was lost in the formation of cultural identity of the contemporary spaces that can have been a role in the architecture, and urban planning and be transfer to the future. There are concepts of wisdom over the time that it cannot reach to its sublime place with the superficial interpretations. This article seeks this question that what are the relation among the concepts of Molla-sadea- Shirazi's philosophical viewpoints and how does it interpret in the urban spaces? The purpose of this essay is to identify and analyze this polymath's points of view, as well as their applicability to the adaptation of a distinctive Iranian urban design. It is possible to create Iranian architectural and urban spaces and maintain them in the spaces as a kind of an Iranian cultural identity unit by examining the notions of wisdom and corresponding to the place. This study is conducted on a grounded theory method, and contains logical reasoning with a content-analysis approach. Using ATLAS.ti, it and codding of data, also it contains summarizing and analyzing the original texts, the studies of urban design, questionnaires. The main concepts were coded in three stages in open, axial and selected codes. The concepts of Iranian Bazaar with the axial codes are correlated to the concepts of selected codes. The concepts of unity, substantial motion, gradation, and mimesis are divided as selective codes. One of the findings of research shows that “Vaajeb-al-vojood” the existent by necessity, just like its originality and personal unity has the unity of gradation with the beings of world, its intensity and weakness is different that the entities of this unity are formed with the substantial motion of the creature. The formation of this unity in the urban space that emerges can be understood spatially as substantial motion in the form of fluidity and dynamism of the space, gradation in the form of hierarchy in the space, introversion creates unity of space and integration with the surrounding urban context, and mimesis of Sadra. Beyond the word of imitation with connecting the imagination of the artist to the world of idea and mimesis of this word, the integrated architectural and urban space emerge.

Traditionalism as an approach in contemporary philosophy has a highly critical stance towards modernity. The opinions and critical views of traditionalists towards modernity in various fields, including the philosophy of art, have caused their views to be taken into account in the urbanism and architecture. Although almost none of the famous traditionalist theorists were architects or urban planners, their serious criticisms of modernity, has helped to shape the concepts such as the desanctification of the city space and the "secularization" of space and time. Also, Burkhart and Seyed Hossein Nasr works on Islamic art and the pathology of Islamic civilization have been created seriously prominent and influential in urbanism and Islamic architecture, especially in Iran. At the same time, the opinions of traditionalists have faced serious criticism. This article tries to make an assessment of the achievements and shortcomings of this school, especially in the field of Islamic Iranian urbanism, by examining the traditionalist viewpoints and the criticisms leveled at theme and analysis of the effectiveness and capability of traditionalist viewpoints in the process of realizing the Islamic-Iranian city. This article reviews traditionalism according to its terminological definition. The above-mentioned traditionalists have suffered extremes and excesses. In this article, it is tried to introduce other approaches of fundamentalist traditionalists who have expressed the comprehensive and deeper relation between Islam and the creation of artworks, architecture and urbanism. It is also necessary to introduce these approaches for further and complementary of this research.  This research came to the conclusion that a large part of the achievements of traditionalism in contrast with modernity is in the position of criticism of modernity, using the method of library documents in the information gathering stage and the method of logical reasoning in the analysis and inference stage. In such a way that the pathology of the adverse consequences of modernity in urbanism and architecture has been able to inspire and motivate many thinkers, experts, professors and decision-makers; However, in practice and in terms of realization and achieving the Islamic city, it has not been very successful. In this text, an attempt was made by exploring and examining this issue to reach an approach for the realization of the Islamic city.