فهرست مطالب maryam kamyar

A Study of Geometry in Islamic Architecture by Professor Golroo Najibaaghlou is a valuable work in the field of Islamic architecture.  This book has a detailed preface, a brief introduction, and five main sections. As it is known from the introduction of the book, this book was originally written for a non-Iranian audience.  The first purpose of writing this book is to try to moderate public belief about geometry and the stages of compilation and discussion in Islamic architecture.  Another purpose is to correct the negative view of the geometric documentation of Islamic architecture in the West, because such a view has created a kind of reluctance to equate the works of Islamic architecture with the great works of classical Western architecture.  In addition, Najibaaghlou wants to reject and respond to Western criticism that reduces Islamic architecture to the level of an unedited work.  In the final chapter of the book, Najibaaghlou looks at the compiled documents of Islamic architecture from a Western perspective and highlights some of the missed points of geometric sciences, including clarifying conceptualization, recording, and transferring architectural design in the Islamic world.

Based on Islamic era sources, inscribed robes were one of the valuable art works during the Ale- Buyid period that were gifted to courtiers in official ceremonies as a sign of honor for their loyalty. These robes normally contained the name of the ruler. In the Ale-Buyid period, a combination of both Shi’a and Iranian-Sasanian led to the creation of a new style of art. From the remains of that period, number of textiles with inscriptions was discovered from two enclosures of Broj-e Nagharekhane and Bibi Shahrbanu in Ray. According to archaeological reports, the scripted textiles were used as shrouds or to cover graves. The inscriptions are in both plain and ornamental Kufic styles and in most of the cases, beside its function to convey a massage, had decorative functions too. Based on 25 scripted textile pieces from Ale-Buyid period which mostly were discovered from Ray, this research attempts to reveal the meaning and also the literature sources of the inscriptions. The data has been collected through library studies. This research shows that the texts contain prayers, ethical massage and some poems from Arab poets from the first Hijri to the Ale-Buyid period. In some cases, embroidery has changed the shape of the letters to create a rhythmic pattern in the text and for this reason; the text is illegible or contains a visual or written error. This shows that writing was as important as its content. Most of the fabrics obtained based on the content were robes, and the content of the inscriptions often had an individual audience and a prayer sentence.

In Buyid period textiles became fairly valuable artifacts as a result of silk fabrics production in Iran. Royal textiles were produced from silk and the inscriptions were either embroidered or woven on them in Kufic or Naskh scripts. The main question in this research is that how the Buyid culture exerted influence on this kind of textile. Incidentally, it is aimed to see how the Buyid period culture affected the textile production in all aspects including motifs, inscriptions, contents as well as their function. The present research has been carried out on the basis of studying 26 inscribed textiles discovered from the tombs in Ray. The data of the research has been collected from library sources. The analysis method in here is both quantitative and qualitative. Adopting a descriptive methodology, the present study has attempted to analyze the dual view in the mentioned period. According to documents, the textiles were used as shrouds and also to cover the tomb and in some cases as a material buried with the deceased. Some of the literature documents also confirm that in the Buyid period aristocracies were buried with silk textiles. The relation between the content of textile inscriptions and their motifs is another issue to be discussed here. Furthermore, it is attempted to see how such elements were related to the function of textiles as shroud and as a material buried with the deceased. According to the evidence, one of the clear factors affecting the Buyid textiles is the combination of both ancient Iranian features and those of the Islamic culture. In Ray textiles, motifs would be classified into four main subjects, including trees, birds, riders, human beings. Most of the motifs have symbolic meanings to the human values, afterlife, the eternity of human and the next world. Most of the inscriptions have religious contents. The motifs reflect the attention to the ancient Iranian culture while the inscriptions show the religious view of the Buyid governors. The result shows that the contrast between the pre-Islamic visual motifs and religious contents could be considered as a result of cultural and religious combination which was dominant in the Buyid period.

The books of the Wonders are one of the most important pictorial encyclopedias in recognizing thoughts, beliefs and customs. The narratives of these books are influenced by religious and ethnic factors, historical events, inventions and discoveries such as the arrival of tourists, Iranians traveling to distant lands and the translation movement. What is called miracle writing today refers to texts that have their roots in the oral culture of the people and have been compiled in the form of encyclopedias. In this article, while reviewing the tradition of miracle writing in Iran, we have introduced and studied one of the illustrated manuscripts of the book The Wonders of Creation by Qazvini which is kept in the Bavaria Library in Munich, Germany. Numerous copies of this book are kept in libraries, museums and private collections. The manuscript that has been studied in this research was produced in 678 A.H. and is the oldest available copy of this book. The method of this research is descriptive-analytical along with library study. Considering the fact that the author of the book (Qazvini) was alive at the time of the book's publication, this issue has been considered in the visual analysis of 467 drawings and 44 line drawings in the text; the painter has depicted what has been described in the text and has avoided making any additions. The drawings depicted in the main text of the Wonders of Creation are completely in line with clarifying the meanings of the text.

Investigation on modern history of urban planning in Iran shows that there are three approaches in the subject under “Modernism and Westernism”, “Traditionalism and anti-Westernism”, and “Adopt and Adapt”. Proponents of the first approach believe in encouraging methods to use the external concepts. The second, is the idea about cultural and religious values, thereby everything with nontraditional orientation is rejected. In the third approach the thinkers believe that if the parts of tradition are synthesized by modernity, culture and religion can adapt themselves with the development. The purpose of this study is to evaluate the adaptation of traditional urban design patterns of Islamic-Iranian cities in incompatible district of new Iranian cities (spontaneous settlements) and to focus on the application of the third approach in the current situation of Iranian cities. On this basis, the method of comparative analysis has been applied to survey the differences and similarities between historical districts and spontaneous settlements. Studies show that there are rather similarities among physical - spatial parameters (such as structural and environmental criteria) between the two types of districts; because both of these residential districts formed as organic structures that are unstable against unexpected risks and earthquake. However, there are the differences between these two types of districts in organized and formed periods. Despite historical districts that have been consolidated and organized during hundreds of years, spontaneous urban textures formed quickly and without any plan and planning. Meanwhile, the historical districts have usually integrated townscapes and unique materials such as clay, bricks or stone, while this character (integrated townscape and unique materials) never have been seen in the spontaneous settlements. There are similarities in economic and socio- cultural characteristics between residents in the two the types of districts. The residents living in poor economic condition, but under a very strong socio-capital and traditional beliefs; There can be seen several socio-cultural and particularly religious characteristics in people of historical residential districts that are similar with the spontaneous residential places, such as “strong relationship among families, friends”, “hospitality”, “mutual relationship among family members”, strong religious beliefs and the needs for privacy and security. However, these communities are different in some principles such as quality of life and spatial and physical qualities especially in favorable and beautiful urban landscapes. So it can be extracted and adopted excellent principles from traditional and historical districts and adapt them to the inappropriate modern urban districts. With regard to the existence of these similarities, we explain applicable principles of the spatial characteristics and designing quality in the historical district of Yazd to apply in Baghshater District in Tehran as a spontaneous settlement. Findings show that we can use several solutions to reconstruct this zone included: 1) land readjustment as the suitable solution in Baghshater District with regard to the familial residential pattern in historical zone of Yazd such as Fahadan District. 2) Focusing on the traditional concept of mutual relationship in residential houses. 3) Emphasizing on the hierarchy of The entrances and exits of the residential units.

Environmental crises are one of the major challenges that human community is facing. Different schools have expressed different solutions to solve these crises, for example: Conservationism, Preservationism, Social Ecology, Animal Rights, Land Ethic, Ecofeminism, Stwardship, Sustainable Development etc. Sustainable development is a recent solution of human society proposed in response to inappropriate human exploitation of the environment. Sustainable development has been defined in many ways, but the most frequently quoted definition is from Our Common Future, also known as the Brundtland Report: «Sustainable development is development that meets the needs of the present without compromising the ability of future generations to meet their own needs. It contains within it two key concepts: the concept of needs, in particular the essential needs of the world›s poor, to which overriding priority should be given; and the idea of limitations imposed by the state of technology and social organization on the environment›s ability to meet present and future needs.»

All definitions of sustainable development require that we see the world as a system—a system that connects space; and a system that connects time. In the extensive discussion and use of the concept since then, there has generally been a recognition of three aspects of sustainable development: Economic: An economically sustainable system must be able to produce goods and services on a continuing basis, to maintain manageable levels of government and external debt, and to avoid extreme sectoral imbalances which damage agricultural or industrial production. Environmental: An environmentally sustainable system must maintain a stable resource base, avoiding over-exploitation of renewable resource systems or environmental sink functions, and depleting non-renewable resources only to the extent that investment is made in adequate substitutes. This includes maintenance of biodiversity, atmospheric stability, and other ecosystem functions not ordinarily classed as economic resources. Social: A socially sustainable system must achieve distributional equity, adequate provision of social services including health and education, gender equity, and political accountability and participation.

However, there are still environmental crises and pollutions in the world, and failure to fulfill its goals would be owing to the roots and fundamental view of this approach to the human and environment as well as the relationship between human and the environment. Therefore «Human» should be studied in Western Philosophy.

Islam Religion has also recommended specific procedures for the use of nature and human relationships with it. The Holy Quran, The Sunnah, wisdom and Consensus are four fundamental sources of rules and laws. They contain provisions on how to best handle the environment and ensure sustainable development. God Almighty made all other creatures and blessings in the universe (e.g., water, air, animals, plants, inanimate creatures, the earth, sun, moon) accessible to human beings. That means that human beings are entitled to utilize and search for these resources to build their own lives and the universe, in accordance with God’s instructions.

This article compares these two thoughts (Sustainable Development of Islamic religion) through a descriptive-analytical method. The methodology of this research is descriptive-analytical. The present article first investigates the relationship between human and the environment during classic era (Ancient) and Middle Ages and also its evolution to the Modern Ages and then, implies to the Sustainable development and its characteristics. Next, human and the environment are defined in Islamic philosophy and texts, and the relationship between them will be also explained. Finally, the relationship between human and the environment will be compared under these two thoughts.

It has been shown in the present research that changing in the concept of human and the replacement of human with God in the Universe is one of the causes of environmental crises. The solution to overcome this problem is changing the people’s attitude to the concept and position of modern human. Sustainable development accepts the so called definition of Human during Renaissance, and then focuses on the sketchy concepts regardless of the causes of these crises. Sustainable development wants to fight against the pollution and environmental degradation through those ruling patterns causes such environment for human, and wants to get the help of the same methods and procedures of destructive development.

Thus, From the perspective of Islam, nature is a living existent, intelligent with reason; although it has been created for human, but human is not allowed to use it all that wish, because it is trusted to human and human, as the “Steward of God” must be trustee to the other creations of God and do all its assignments. While the focus of sustainable development is regarding the fact that nature is a place for the growth and development of human and it must be also used by the next generations. Meaning that, nature is not respectable by itself, but also it is important due to its function. This is why it is not clear how to use it and human community has different interpretations of exploitation of the nature, since there are different views on the human prosperity and development. The results show that there is a need to the revolution and changing conceptions of human and also re-illustrate nature and human relationships to resolve these crises. The place of nature and human within the universe must also be revised.

Ghahve Khane painting is influenced by Naghali (narration) due to the atmosphere of narrating religious and mythical narration stories. Examination of sound and illustration adaptation in this type of painting, considering the influence of Naghali on Ghahve Khane painting, is the subject of this research. Ghahve Khane painting is divided into three categories by content: “martial”, “religious”, and “lyrical”. Naghali is also divided into three categories in the Iranian dramatic arts based on the form of performance and its theme: “narration of Shāhnāma stories”, “narration of historical stories and myths”, and “narration of religious facts”. Considering the limited sources of Naghali, Shāhnāma stories and popular narrations, paintings with the same subject were chosen ,so similarities and differences of narration in painting and Naghali were explained. A special moment of the story is illustrated in Ghahve Khane paintings; a moment that the narrator’s voice is limited in ascending or descending interaction considering the sound graph. Four paintings of Hossein Gholer Aghasi with audio narration chart of Master Torabi were comparatively studied in this article. This research reveals that Ghahve Khane painters prefer to illustrate the picture in ascending or descending interaction (tragic stories) due to attraction of the picture and the moment transformation of stories that has a greater influence in comparison with the beginning, middle, and end of a story; the moment that is observable by the audio chart (sound graph).

Usnprecedented crises of human beings such as social، family، spiritual، and environmental crises are some examples of identity crisis in the contemporary times. Urban identity moves towards a kind of conceptual loading on all urban phenomena that widely uses cultural-value system process. A city enables citizens to find their identity in the course of structural and motional processes in the experience of urban space. Using western models in the current urban spaces ofIranhave led to disruptions in its context without any attempt for any harmony. Such disturbed conditions have been also appeared in social relationships in the residential context: Development of living in the suburbs without development of citizenship is an aspect of social crisis of housing and social behavior inTehran. The above effects result in abnormal behaviors that automatically extend to the social chaos. Statistical studies of this research in modern types of residential context of the suburbs ofTehranare followed that have been designed in the form of residential complexes to stabilize multicultural and multi-ethnic societies in the suburbs. These textures are encountered with a non-homogenous cultural reality and have been exactly appeared when national identities are mostly threatened. This research includes residential complexes of Parand Satellite Town that have been seriously included in the urban design of Iran under the influence of developed societies and frequency of anti-social events has been calculated in this type of housing. The present research has been analyzed the details of social abnormalities crisis and shows that residential complexes which do not have a clear cultural identity are in line with antisocial behaviors. This will lead to an identity crisis (characterized by social alienation) that may be problematic if it is not prevented.

This article aims at studying the geometrical proportions of five types of most outstanding designs of Safavid carpets as one of the most important styles in carpet art of Iran. This research has been conducted using geometric methods of translation of measures and finding the basic module for identifying the proportions in carpets for to determination and comparison of modules with each other. Then the findings of the research have been compared with reference geometrical proportions of the Iranian geometry. Ultimately, the findings of this paper have been compared with special proportions present in decorative arts of the Timurids, Ilkhanid, and Seljuk periods, which possess special and specific proportions according to researchers, in order for determining the origin of this system of proportions. The results indicate that the carpets have general geometrical proportions. Such proportions include certain proportions between the pattern and dimensions of carpets.

Naghsh-e-Jahan square is the strongest and most exact spatial composition in the recent Iranian architecture. The appearance of Msjed Shah on the south part of the square is so definite and firm that has enforced its authority and dominance in a special spatial territory and has given meaningful personification to the collection. This unity is obtained by implementation of exact geometric relations in designing the collection. Obviously, a philosophical and cosmic geometry whose discovery is the start of new recognition of Iranian architectural philosophy. Processing method is a research in signals and symbols and investigation in geometrical cohesion and consistency of such signals and symbols, with surety concerning the basis of spatial geometric relations in the ancient architecture of Iran and thematic comparison of symbols and relations existing in the space. Discovery of the hidden geometry of the environment on the square proves that using a module that is created based on ancient Architectural spatial philosophy of Iran, tries to have a great impact on human and existing relations in the space at the presence of cosmic symbols and well-reasoned mathematical relations.