فهرست مطالب سلمان نقره کار

Learning from the values of traditional Iranian architecture and architectural ornamentation is a way to improve the quality of our today's architecture. The first step of this way is to understand the appropriate method of reading architecture and architectural ornamentation. In recent decades there are various studies on Iranian architectural decorations with different methodologies and approaches. This study aims to seek a way of reading ornamentation in Iranian architecture through content analysis of existing studies. So, the main question is: How can we achieve a model for reading, learning, and creating ornamentation in Iranian architecture? In this qualitative research, we have followed an interpretive approach and used a content analysis method to analyze data obtained from a literature review. The results indicate that there are three sources for reading ornamentation: 1. through the examination of the works themselves, 2. the personality of the traditional craftsmen, and 3. reading non-architectural documents such as cultural sources or literature. There are also eight perspectives to consider ornamentation: 1. historical evolution, 2. ornamentation in a particular type of architecture (mosque, house, bazaar), 3. technical and restoration, 4. semantic-philosophical, 5. materials, 6. colors, 7. patterns, and 8. inscriptions. So, the model of reading and creating Iranian architectural ornamentation includes four layers; 1. material, 2. color, 3. pattern, and 4. inscription. All the layers together as a system create quality, beauty, and meaning for a place. Literature review shows that few studies have addressed all four of these components in an integrated manner. However, the spatial quality of Iranian architecture is the result of the synergy of all four components. This research suggests a comprehensive method of recognizing and using the four ornamentations by addressing both formal and semantic aspects.

This article marks the outset of a comprehensive series dedicated to evaluating architectural works in Iran and across the world through the lens of Islamic principles, with the ultimate objective of producing a scholarly book on the subject matter. Specifically, the initial phase of this article delves into the influence of cultural deviations on the architectural design of temples and places of worship from an Islamic perspective. The discourse commences with an introduction encompassing the categorization of divine and non-divine architectural schools, followed by an exploration of the reasons and justifications for evaluating architectural works worldwide within the framework of Islamic culture. In addition, the concept of prayer, characterized by its authenticity, formative nature, evolutionary potential, and optional aspects, is expounded upon to establish criteria for identifying suitable and preferred locations for prayer. Subsequently, the article examines various profound elements within architecture, including spatial and geometric concepts, appropriate and inappropriate embellishments, semantic and symbolic styles, as well as the integration of shrines within cultural and climatic contexts. To substantiate these principles, the evaluation extends to authentic mosques from Iran's Islamic era, featuring notable examples such as the transformation of the four-arch fire temple into the Izadkhast Mosque, the Jame'a Mosque of Isfahan, and the Imam Mosque of Isfahan. Additionally, non-authentic and heretical mosques before and after the Islamic Revolution in Iran are assessed, with notable cases including the Al-Javad Mosque, University of Tehran Mosque, Al-Ghadir Mosque, Tehran Carpet Museum Prayer Hall, Valiasr Mosque in the south of Daneshjoo Park (both its old and new designs), and the Imam Khomeini Mosalla. Employing a holistic and comprehensive research methodology anchored in Islamic sources and foundations, this study adopts a combined qualitative and quantitative approach, considering the causal relationship between ideas and phenomena. The infallible sources of this research are the Qur'an and the Sunnah of the Infallible Prophets, while fallible sources encompass individual reasoning and the consensus of experts. The validity of rational propositions is substantiated through logical reasoning, while narrative propositions are supported through the interpretation of authentic sources. The findings of this research unequivocally demonstrate how belief systems and cultural deviations exert unfavorable and inappropriate effects on the religious practices, behavior, and rituals of worshipers, ultimately impacting the intricate and overarching structure of prayer halls.

By accepting the tendency of the world to evolve around the axis of the pure Imams (Peace be upon them) as examples of “perfect human”, it is important to know the architectural features of the perfecting architecture of their holy shrines. Ashura opens a gate of light to the inside of the Qibla and luminous city of love. The qibla is a sign not to be lost the path. And this is how the signs became important in the holy shrines. Islamic art and architecture is expression of God's word. And religious spiritual inscriptions are the most prominent symbol that is connected like a bridge from the sensible world to the universe of meaning by manifesting truths.
In this article, in response to the question that "Religious-spiritual inscriptions as enduring media with what conceptual-formal pattern, have expressed the original religious concepts in epic-religious architecture?" We have dealt with the dome of the holy shrine of Imam Hussein, which is the point of connection between earth and heaven and a symbol of justice. First, by reviewing the types of decorative and artistic calligraphy, in order to know the type of them and artistic form and understanding the content of the inscriptions of the dome, and then by the method of illustration and field interpretation and then by analytical-interpretive method, it is clear that the holy inscription of the holy shrine has been prepared as a symbolic medium in accordance with the uprising of Imam Hussein. Meanwhile, Surah “Fajr” in the scroll inscription of the dome, with a height of 5 meters, as a surah related to Imam Hussein (AS) in the circular geometry of the center of the dome is located; the height of the leg and itself to the top is 14 meters. The type of calligraphy shows the art of tholth calligraphy by Mohammad Hossein Shahid Mashhadi, a prominent Qajar calligrapher in 1373 AH, who also succeeded in writing inscriptions in the holy shrine of Imam Reza at that time. The concept of the four bergamot inscriptions on the base of the dome, includes thanking God for the success in decorating and gilding the dome, deals with the period and the founder of the construction.
Finally, and according to the plan to elevate the holy dome of Imam Hussein at the present time, the offer of this article is to add the mention of brotherhood and unity of the two nations of Iran and Iraq in the terracotta inscriptions of the dome and repeat Surah Fajr in the scroll inscription of base of the dome.

The Islamic revolution was formed by the Imam and the Ummah in continuation of the path of the divine prophets with the ideal of "good life" for the society. According to the leadership of Hakim, the stages of development of this revolution towards the "modern Iranian Islamic civilization" include the five stages of Islamic "revolution, system, government, society and ummah". Now we are on the threshold of the second step of the revolution in the "Islamic State" stage, where the pillars of the system should be organized in practice and based on an "Iranian Islamic model" of progress. As one of the pillars of the government, which is in charge of "education, research and technology" in the country, the Ministry of repentance ministry should take a direction in this direction. The purpose of this research is to search for clues to start this transformation in the field of architecture. The research question is "What should an architect at the level of the Islamic Revolution know and be able to do about architecture?". The specialized scope of the research is lesson planning and syllabus of architecture courses at the undergraduate level, as a basic document of the repentance ministry in architecture schools. During a rethinking of the definition of architecture and architect, it is possible to have a redefinition of "architectural education and training of architects" and make a new plan for architecture faculties at the level of the Islamic Republic, in such a way that it is in line with the Iranian Islamic development model of the country. be Also, in order to better explain the difference between this view and the current attitude, a critique has been made on the approved program of this field with the method of content analysis using "fish spine" modeling. The results of the research show that the curriculum and the subject of architecture courses should be divided into two parts "Islamic and Iranian" and in each part four pillars "organization, place, human and environment" based on "Islamic wisdom and appropriate to the Iranian landscape" » Be redefined and trained. It is obvious that the efficiency and effectiveness of this transformation in the program is the training of professors who, as officers of this jihad, are trainers of competent architects for the formation of competent architecture, which comes from the pot of the same emanation that is in him.

Without a proper definition of the right way of “living”, we can not talk about the good form of “housing” and the desired quality of “living space”. The research hypothesis is that “living container” and “lifestyle” have a reciprocal effect. Man’s life includes his fourfold relationship with “God, self, others and nature”, which, if based on Islamic teachings, can be said to have been achieved by the Muslim way of life. And “architecture” has the attribute of “Islamic” to the extent that it facilitates it. The aim of this research is to achieve principles for such “architecture” on the scale of “residential complex”. The research question is “What principles should we follow in designing a residential complex that lays the groundwork for an Islamic lifestyle?” To find the answer On the one hand, during conceptual modeling, nine key components of a residential complex were explained. Then, during library studies and content analysis methods, different approaches to “Islamic housing” were categorized and analyzed in two ways: “quantitative and qualitative”. From the third path, the characteristics of the Islamic way of life were obtained from the point of view of Allameh Javadi Ameli - as an Islamologist based on research; accordingly, the residential complex includes four main areas: “housing, roads, service space and green and open space”. The result of the research is the achievement of “design rules” of each of these nine elements that make up the residential complex, which is expressed in the form of “negative and positive principles”. In the current situation of the country, where due to the people’s need for housing, the policy of the “National Housing Production Movement” has been proposed by managers, the achievement of this research can be the guiding principles in designing a residential complex for designers. It should also be a basis for teaching architecture and training architects, especially in the course “Residential Complex Design” (Design 5).

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.

Review and change in architecture education, firstly periodically and secondly in the current situation of the country, is a necessity. Because of the current program and topic are defective in two parts. In the "theoretical arena", the impact of "Doctrines of Islamic Wisdom" on the foundations of education is small and the program has not been revised, changed and modified after the initial compilation, in accordance with the "indigenous needs of the country" in a dynamic and intelligent way. That is, it is not in harmony with the ideals and values of the revolution, nor with the realities of the country and the needs of the people. In the "practical field", the mechanism of implementing architectural education is not a purposeful system and does not work as a whole in order to fully develop qualified architects. The result is that graduates of this field, after the training course, do not achieve the balanced growth of individual human resources (actual goodness) nor do they have the efficiency of the architectural profession necessary to meet the needs of society (current goodness). The low level of architectural quality of the country today, both in terms of science and technology, as well as in terms of art and the fact that the works have their own originality and identities, is a proof of this claim.  Solving this problem requires reflection on the Architecture curriculum. In this regard, the Council for the Transformation of Humanities and Arts informed the Ministry of Science of the four approaches of "updating, localization, efficiency and Islamization" as a basis for review and transformation, and it was decided to review the Architecture curriculum and topics based on these approaches. The purpose of this study is to find practical solutions to the effectiveness of these four approaches on architecture education. The research question is "What are the solutions to achieve this goal?" For this purpose, by selecting the courses "Introduction to Architectural Design" and by the combined research method "Logical Reasoning and Case Study", exercises were designed and tried to have a relative comprehensiveness, then it was performed with the participation of students and with the technique of "content analysis" The answer to the question was revealed.  The studied samples are from two groups of students in the introductory course of architectural design 1, 2 and 3 in Teacher Training University. The research findings indicate that a fundamental change in order to achieve this goal should be made in the three main pillars of the course, namely "purpose, content and teaching method". Accordingly, by designing "enriched exercises", while developing the three skills of "understanding, creating and expressing architecture" in the student, it is possible to provide the ground for orienting these skills in line with the four mentioned approaches and "updated" engineers. And "efficient" and trained people to serve "Islamic Iran".

Understanding the invaluable history of Iranian archi tecture and utilizing its sustainable bases, principles and patterns can help us improve architecture both in the present and in the future. To understand Ira nian architecture, it is essential that we can read it thoroughly and correctly; but before that, we need to have a comprehensive definition of it. So, the main question of this research is: How should we read Ira nian architecture? And that question gives rise to two more questions: What is Iranian architecture? And why should we read it? To answer these questions, we first surveyed experts (in two groups: researchers and designers) for their viewpoints on Iranian archi tecture. The collected data were analyzed, catego rized and codified in three groups: the definition, the necessity and the method of reading architecture. The findings are presented below as based on the three research questions:  What is Iranian architecture? The resulting data were coded into five categories: architect, goal, material, form and context. In this step, based on the codes, we adapted Aristotle’s the ory of the “four causes of being” to develop a concep tual model of architecture including its four causes (material, formal, efficient and final) and its different types of contexts (natural, social and formal/physical). This model is aimed at finding an answer to the ques tion “What is Iranian architecture?” and serves as a framework for the other two questions.  Why should we read the history of Iranian architecture?   The collected data about the necessity of reading architecture were coded into three categories: ex tracting the principles, exploring the patterns and uti lizing those principles and patterns in contemporary architecture.   How should we read Iranian architecture?   By answering the previous two questions, we have approached the answer to the third question. Identi fying the goals of reading and the relevant factors will guide us in reading architecture. To reach a practical method for reading architecture, we have drawn on our experiences in teaching university courses in ar chitectural history as well as student activities. We will propose a five-stage reading process (description, analysis, criticism, instruction and practice) and three stages of reading (before, during and after visiting a building). Finally, we will present a checklist of the necessary activities for reading Iranian architecture and lay out the results of using the proposed reading method in five areas of architecture including educa tion, research, production, media and policy-making.

All children are born in pure and perfectionist nature. In fact, training and attitude of their family and community makes people courageous and decent or faded and indecent. The opinion of many education professionals is that the human person is formed in the first six years of his life. Given that the human spirit is flexible at the time of childhood, and as the human becomes larger, its flexibility reduces, it should be child development fields provided. Due to the significant impact the environment as one of the factors affecting child development, Especially the impact of architectural space In improving physical and motor abilities and Also, children's mental, emotional and social development, In order to design a space that meets the needs of children, we need to know the exact characteristics of the child's development. Since the teachings of Islam are the guide to the development of human perfections and this guidance guide addresses all aspects of human existence and life, Here is the question that the Islamic thought of what solutions are offered on a child's development environment. Given the changing pattern of traditional family life in recent decades, pre-primary education spaces are emerging as a real need, and we should recognize that the characteristics of a suitable kindergarten for the development of a child are based on Islamic teachings. The purpose of this article is to provide Islamic principles and patterns for the design of kindergartens. In this article, we tried to use the Islamic approach and the concept of growth from the viewpoint of Martyr Motahari and Ibn Sina, With the method of logical reasoning and interpretation and analysis of the principles, goals, and educational methods of them, to conclude the components and environmental qualities of appropriate place for the child's development. And Ultimately, the principles for designing the child's space in accordance with these qualities and conditions are extracted. The main goal of development from the view of Islam and the Quran, as well as muslim scholars, is divine proximity and succession that is considered as the ultimate goal of Islamic education, and education provides the path to the goal of growth. Given the ultimate goal of man, to reach the path of development, muslim scholars explained goals, principles and methods. Among those, there are some things that can be effective in the quality of the place (here's a kindergarten), In this study, the quality and environmental factors enumerated. For example, according to the principle of "group training" as one of the educational principles of Ibn Sina, it is possible to use game-based learning methods that allow participation in group activities. Therefore, it is necessary to create a child's develope field by creating flexible spaces with dimensions and shapes and suitable furniture for forming small and large groups. In the field of architecture, in order to realize these environmental qualities, we need methods and tools, for this purpose, we have outlined the principles of designing the physical environment in various fields (Physical planning, materials, interior design, etc.). In fact, the experience of each person in their lives and the skills they acquire is related to the environmental conditions and the result of the interaction between the person and the environment in which he lives. The design of special spaces for children such as kindergartens is important because during these years the child is more affected by the environment, While most of these spaces in Iran are not suitable for children. The physical environment with its elements such as color, texture, bright shadow, light, sound, form, etc., creates different spatial qualities and affects the child's body and mind. In this way, in accordance with the environmental factors include principles such as spacious and massive spaces, create outdoor amphitheater and use U-shaped center-shaped forms for furnitures outdoor and indoor . It can be said that kindergarten in Islamic thought is a place for child's developement in the direction of divine proximity. Obviously, human and environmental factors are effective in the child's development, therefore, by interpreting and analyzing the goals, principles and methods of Islamic education, we highlight the environmental qualities that are effective in develope, and thus we have introdused principles for architectural designing kindergarten.
Given the relationship between man and himself, God, society and nature, these principles can be summarized as follows:1- Relationship between child and himself:- A space for child privacy, such as under stairs or small cottages.
2- Relationship between child and god:- Laying coach' prayer room exposed to the children's View.
3- Relationship between child and society:- Shared dining for children and coaches and parents.
- Social spaces for group play and training.
4- Relationship between child and nature:- Use natural materials.
- Create wide openings at the child's eyes.mentioned, we draw the principles for
designing the child's environment for the purpose of his development. For example above, we can

“Islamic-Iranian Model of Architecture” is the strategic scape proposed for future of architecture of Iran. So guiding higher education courses towards this goal could be seen as their mission. In this respect and among architectural graduation courses the course of “architectural technology” has the potential to take leading place because it is attached directly to institute of technology as progressive force of the world today. But this may be its weakness as well as the technology tends to deny any locality in its nature. In its syllabus the current architectural technology course has been ill-attached to cultural priorities. So most recently a two-credit unit is added to its content called “Wisdom of art and technology in architecture”. It seems that the main mission of this class is to describe the technology from the view point of Islamic Wisdom so that prepare an appropriate theoretical stand for architectural technology students. This article is aimed to draw a conceptual framework for technology within Islamic system of world-view.

So at first it is tried to locate religious view amongst context of philosophy of technology. In this respect the four-part categorization of Carl Mitcham is taken as main framework of discussion where technology is seen from four directions: physical products, types of knowledge, forms of procedures and goals. He makes a differentiation between religious technology, craft technology and scientific ones. To make a proper relation between Islamic views and current philosophy of technology another division of Mitcham is also taken into account: humanities views versus engineering ones. Humanities philosophy of technology refers to those attempts of philosophers who try to make descriptive insights to essential qualities of man-made tools so the traditional branch of Hikmat (philosophic work of Muslims) can be interpreted as a kind of engineering philosophy of technology. These philosophic analyses try to make a spectrum of creative force from God to human and describe why all man-made world is related to unity of the world. There is no obvious critical debate among traditional philosophic works of Muslims. Three subdivision here are Mash’a’ philosophy of Farabi and Ibn-e-Sina, Ishraq of Sohravardi and the composite reading of Molla Sadra that their influences on debate of technic are respectively considered in Ehsa-o-loloom (Farabi), FotovvatNames (unknown authors) and Resaleh-Senaeieh (Mirfendereski). The critical stand point of humanities branch could be traced among some current attempts of Islamic intellectuals who are originally affected by western critical views. These works are categorized in three groups: social oriented ones are those who see some weakness in Islamic society relation with new technology but put the blame on Muslims’ social approach not modern technology. The so-called Islamic enlightment throughout 150 recent years pursued this way. Among this group Ali Shariati’s thesis of four human’s prison is studied here. The second approach that could be called new-realism that is affected originally by works of Islamic cleric Allame Tabatabaii and then rational positivism of Poper is mainly known with name of Abdolkarim Soroosh who after a modest criticizing of modern technology without denying its positive effects, puts self-protection and independent will towards non-consumerism society as main tool for damping negative effects of new technology. The third approach is a Heideggerian one merged with intuitive school of Sohravardi and Ibn Arabi. Its proactive leader was seyyed Ahmad Fardid and until now has its own followers. In terms of technology this approach is more Heideggerian than Islamic and sees the rescue from evil force of modern technology unavailable unless a great change occurs in in human ontological world.
All six approach described here have some basic weaknesses for current situation either from descriptive view or from critical perspective especially in terms of architectural technology problems. So a new approach is designated here that looks for a fundamental map of relation of three major players: Islam, Human and Technology. Three keywords are used to reach to a basic platform for the debate: humanized Idealism (Kamal), ethical duty orientation (Taklif) and intellectual religious scrutiny (Ejtehad). The first term (Kamal) makes the main criteria of human change in the natural world and describes why the God (Allah) not only allowed the mankind to make changes in nature but also wanted him to do so. But Kamal is at the same time a restrictive term in Quranic view because it makes dependence among all creatures so that the growth of them is linked to each other.  This semi ethical meaning of Kamal is strengthen by more ethical concept of Taklif. Taklif in Islamic context in contrast to Kantian sample is not an ultra-real one but is a deep real and objective phenomena that draws brilliant lines between various rights and duties of not only humans but also all creatures. Here four basic types of Taklif in Islamic view are used to make the main model of ethical evaluation of technology that are four responsibility of human: responsibility for Allah, for the self, for the others and for the environment. Each of them has its own content in Islamic context and has a specific relation with technology that makes them very appropriate for the aimed model-making. Here otherness of every four is considered priory to unity of the “I” and them. So the responsibility is definable and evaluable. Finally this new approach is summarized in a table that can be used for weighting technological inventions in architecture.This table views every technological changes from to basic point:

1. If the technology is harmful for any of the for basic rights.

2. Whether it is generative for the four human relations or not. All evaluations are linked to the Islamic life style but the models of this text can be seen as independent from Islamic context as well.

Documenting architectural heritage means collecting and classifying documents related to architectural masterpieces; this will be useful in educating the architects and also in helping documentation institutions such as Cultural Heritage Organization or the municipality. Fulfilling this task in documentation institutions requires financial and human resources as well as adequate facilities. This cannot usually be carried out because of potential limitations or, in some cases, is carried out poorly with low speed and inferior quality. Moreover, in most faculties of architecture, it is necessary to study architectural sample works which requires providing documentation of such buildings by students and with professors’ help. It seems that capacities in teaching architecture can be enhanced in order to meet the needs of the aforementioned institutions and help such studies be carried out more effectively. This paper aimed to study the “documenting architectural heritage of Iran” using “educational and research capacities of faculties of architecture”.
The adopted research method reflected upon “what, why, and how questions on documentation” and used researchers’ ideas or related institutions to explain a conceptual framework. Then, architectural courses (BA and MA levels) as well as the capacities for each course were analyzed and finally the relationship between these two was discovered; and therefore strategies to achieve this goal were mapped out. Finally, as an example for the application of this proposal, the potential capacities of documenting architectural heritage in Kashan were analyzed in both scales, introducing “the campaign of documentation of Iran architectural heritage by faculties of architecture” as a national strategy.