mehdi momtahen

The roofing technique known as  Jack Arch which featuresa brick- arched roof on top of steel I-beams, is one of the earliest specialized building techniques from Iran's modernization period that has not been thoroughly researched . While contemporary structural engineers in Iran often regard it as an indignant method,, architects haveshown increasing interest in it. Many years ago, the late Latif Abolghasmi, aprofessor of the University of Tehran, advocated for this technique as an indigenous Iranian technology, though his claims were not well-documented. This research investigates his hypothesis using a historical interpretation approach.;. The findings reveal that the Jack Arch technique has three different origins in early modern Europe duringthe nineteenth century: England (Jack Arch), Germany (Prussian arch) and Spain (Catalan roof). The Jack Arch was initially used for fire proofing  textile factories,  the Prussian vault originated from  traditional waterproofing methods for  wooden structures at the basement level, and  the Catalan vault continued  a traditional system possibly rooted in  Islamic  Spain or Mexican indigenous practices.In Iran, the adoption of this technique has two main sources: a popular origin: continuing from Iran’sadvanced vaulting systems ,and an engineering origin, in the early Pahlavi period by German and Anglo-American engineers in factories and governmental buildings. Prior to the arrival of foreign engineers, this method was common with wooden beams, creating a historical link to steel usage.; Compared to the Jack Arch, the Iranian counterpart is unique due to its construction without form-working. In comparison to the Prussian vault, the Iranian type exhibit more elaborated brickwork, whereas  the German type seldom uses formwork. The Catalan Vault shares many similaritieswith the Iranian vault, not only in form-working but also in the technique’s purpose. However, ithasno historical connection with contemporary Iran, and its brickwork is muchsimpler than that of Iranian vault. In addition, the thin brick layering technique called ‘LaPoush’ in Iran, seen in  some Catalan vault, does not rely on the brick's inherent resistance as the Iranian vault does.As a result, Abolghasemi's hypothesis is partially confirmed: the technique is not unique to Iran, but the Iranian variant does not have a foreign origin..Western engineering significantly  catalyzed its development, particularlyevident in factory constructions  where the brickwork is exposed without plastering, unlike in residential buildings where it is flattened and plaster. The technical superiority of Iranian works, especiallyin popular buildings such as local mosques and trading centers, showcases  fine brickwork and sophisticated methodsfor concealing steel beams, meriting recognitionas cultural heritage from Iran’s early modern era.

The traditional architecture of Kashan poses unique features in various aspects, one of which is the use of local materials. Due to the increasing importance of the debate on sustainability and the significant impact of materials on building sustainability, the role of local materials in the environmental sustainability of traditional buildings was investigated in this research. In this regard, first, by studying available references, the indicators showing the environmental impact of materials in different stages of their life cycle, including extraction and production, transportation and storage, construction, operation, demolition, and recycling were collected. Then, through field studies in the historical context of Kashan and library studies, the local building materials were identified and evaluated by the above indicators. Evaluation of each indicator was done with a different method such as collecting numerical data, qualitative analysis, or developing a questionnaire. Finally, based on data analysis using the Likert scale, materials were rated on a 1-5 scale for each indicator in order to perform a qualitative comparison between materials from the point of view of compliance with environmental sustainability indicators. The results of this research show that among the studied materials, including mud, stone, gypsum, lime, plant materials, and metals, mud is the most sustainable material with a score of 83 out of 85, and metals are the least sustainable with a score of 37 out of 85. Examination of existing analyses and the scores obtained shows that the most important factor contributing to the low score of metals is its complex manufacturing process and the need to go through processing stages in the factory, unlike soil, which requires the simplest production method without complex processes for preparation.

The history of popular architecture of Iran has rarely been a subject of academic inquiry. These are buildings that were built by ordinary people not social or mental elites. During transitional period of modernity (the up-down modernization early Pahlavi era) numerous small mosques emerged in the religious city of Qom. It was happened while Reza Shah’s plan for unveiling Iranian women as well as closing social religious rituals was running. In this study at first the contextual causes of such social resistance are analyzed. The first step of the study was searching for mosques founded during that era. It was done by field enquiry so 47 examples were documented and 8 of them that has limited changes comparing buildings, were selected for more studies. From spatial point of view two general patterns were found: mosques without courtyard (unlike traditional courtyard mosques) and mosques that were built on top of old water-storages (Aab- Anbar). These two phenomena along with other minor phenomenon of mezzanine in mosque were historically analyzed searching their roots. The search was lead to the patterns of Takiyeh in some cases and in the case of Aab-Anbars it was found that this pattern is specified to the city of Qom. The dictatorship of RezaKhan was lead to emotional effort to keep religious atmosphere within neighborhood so as not to be prevented by governmental forces. While every old community had a specified water-storage with its tank raised over ground, there was an opportunity to use it as a place for religious gatherings. Then turning towards the matter of form, structural and technological characteristics of theses mosques were taken into account. So some patterns were put as subject of deeper enquiry: exposed brick vaults with fine detailing on steel I-beams and iron-pipe columns as well as long vertical or lateral windows. Another found subject was fixed library shelves in these mosques. The mentioned columns were in some cases pipes of transferring oil. The creative thinking behind use of in-hand modern elements has many lessons for contemporary conflicts of localization while the identifiable character of the form of these mosques as specified religious space makes them valuable for study in current circumstances.

The history of popular architecture of Iran has rarely been a subject of academic inquiry. During transitional period of modernity (from late Qajar dynasty to the early Pahlavi era) some small commercial complexes emerged in larger cities of Iran that were largely distinct from traditional elements of Bazaars specially Tymchehs, but they were not completely copied from European examples. Here through interpretative-historical research method and based upon original documents and contextual reasoning, the roots of emerging of such mediatory commercial architectural patterns are studied. Three foreign patterns are discussed as model for these commercial examples: Badestens of Ottomans, Russian passages and Parisian arcades. Other than some internal factors are also analyzed and amongst them are demolition of houses for new street, conflicts of Reza Shah with bazaar merchants, the role of travelers to the West, the impact of new architectural technologies and the extension of traditional architectural patterns. The effectiveness of every factor is studied and documented for the examples of the city of Qom.

This study tries to establish a relationship between variants and invariants of the humans’ nature and flexibility of architectural technology through con ceptual model making and rational reasoning. Therefore, at first a four-part model is constructed to describe extremes of flexibility concept in architec ture. This model is based on two axes: the first axis shows the place of human constants due to its rela tion to subjective space or objective one. The second covers the changes of human environment from its durability point of view.  Then a basic model of hu mane invariants and variants of different schools of philosophy and anthropology is proposed. Another basic theoretical problem is an architectural one that is how an architectural product responses to varia tions of its surrounding, whether human or environ ment. Here three fundamental views are deter mined. In the first one, a building is condemned to destroying through time to time. This view is well known from John Ruskin. Such a demolishing process could only be delayed not diminished. There is an opposite view that considers the technology of con struction as an ever-proceeding being that makes humane and the natural environment to follow it. Such a view was a norm through high-modernists such as Le Corbusier. Smart architecture approach of recent decade is a new version of this old approach. The third alternative is the one that puts human at the center of the problem of technological change of architecture. Here the building technology is consid ered as a tool for the human to make a harmony with nature (his nature or the absolute nature). The main criterion of development of the technology of build ing is its co-operating with human changes not vice-versa. In light of the findings of this study, flexibility of architectural technology could be achieved in three ways: the first approach builds on those views that put their emphasize on metaphysical invariants. The opposite approach derives from those that have no believe in metaphysical invariants and instead claim of existing objectified basics in the material world. This puts emphasize on changing technology. The third approach is a somehow moderate one. Here pattern-based flexibility is accepted to fit hu mane pace of change. A case study is conducted in Lorestan on the dwellings of the local nomads, namely Kula. It shows that in vernacular setting the all three mentioned approaches are active. In fact, in indigenous architecture the absence of explicit theo ries and rules makes it possible to all aspects of hu man existence (from deep mentality to deep materi ality) to be revealed in constructed thing as life-tools or technology of life. So, in architectures that have explicit foundations (such as traditional or modernis tic ones) there is only one aspect of human invariant that finds its response in architectural com ponents (that is, specified only to one of three men tioned aspects of flexibility), while in vernacular architecture this response is a holistic but weak one. This weak ness goes back to the inexplicitness of metaphysical horizon of the decisions. Whilst in man-made meta physical systems (i.e. philosophical ones) non-social base of the vision leads to one-sided relationship.

This research is aimed at reviving the positive aspects of extended family households. The impacts of extended family living on housing design are studied in two steps. In the first step, the history and precedents of extended family housing are explored in both traditional and modern societies. Aside from courtyard houses, numerous other models of extended family housing are introduced and it is shown that there are many such architectural models within and outside the Islamic societies. With the reinterpretation of the “extension” of family, many alternative types of modern communities and housing can also be regarded as relating to this study. In the second step, research was conducted on Afghan immigrants to recognize their extended family conditions as an ideal model within the Islamic context and the feasibility of its contemporary reproduction. The selection of Afghans for the study was reasonable for their relatively long presence within Iranian society. Ultimately, thirty-six families were selected with semi-snowball sampling. The ethnographic study was done in two stages. At the first stage, data was collected through direct observation, open-ended questions, semi-open-ended questions, and interviews with families. For the second stage, in-depth interviews with three of the thirty-six families were conducted. They were those families whose life experiences covered almost all ranges of extended-family lived memories.  Data analysis was done through three conceptual frames: mental-emotional persistence, behavioral duration, and bodily (physical) continuity within new houses. The study shows that people with previous experience of extended family living inside traditional houses not only preserve their emotional relationships with those behavioral patterns but also try to regenerate those space-behavior patterns inside the not-so-compatible modern house designs.

This article is about value-based foundations of internalizing of geometry in young students of architecture. Training of geometry has long been an important part of architectural education that can be pursued back up to ancient Egypt and Babylon. But in modernity it has passed a radical change from a sacred one to a value-free job. But more precise look will show that this value-free claim has not been of real truth. Here via interpretative-historical analyze it has been shown that four basic values are historically attached to the geometric facts of architecture that all of them have affected architectural education. The four value-giving areas of human life are the transcendental, the individual, the social and the materialistic ones. Putting emphasize on every of the four as canon of value makes a different type of architectural training system of geometry. In this study five types of geometrical approaches towards architecture upon value structures are introduced: 1. the absolute geometry: this approach refers to mathematical view of geometry and could be traced back to Platonic academy. But in its relationship to architecture the absolute geometry is linked to Aristotle’s conception of geometry and its Islamic followers such as Avicenna and Farabi where he considered form as a production of the mind upon given information of the object. He sees form of no value-based content or meaning.  This aspect of form could be realized in contemporary paradigm of parametric design while it has its counterparts in 19th century model of education of architects i.e. the tradition of polytechnics; 2. Geometry as a mirror of the transcendent: it has been the main stream of geometrical thought in Islamic world as well as some other traditional civilizations. But in the contemporary time it was modern movement that put such a heavy value on form a distinct platonic view of le Corbusier. It has its base in enlightment thinking of Ledoux and Bulee. In the field of education this was crystallized in Bauhaus style where Platonic volumes had their transcendental place as highest reference of creation; 3. Geometry as manifestation of the subject: this trend can be linked to Romantic thought. In Romanticism the hidden part of Kantian self was perceived to be emerged in artistic work of hand. So the hand drawings and sketch found a special attention from artistic architects. This view has been extended into current educational content of architecture. But it has its counterparts in primitive architectural analysis. The homology of body, home and the universe that Eliade among others presented is a semi-subjective theory of geometry for vernacular architecture. Presentation of self via hand sketch has a symbolic use in architectural education today; 4. Geometry as the manifestation of nature of the materiality: it is another product of Aristotle’s geometric thought that was manifested in his conception of the term of “form” but in contemporary architecture formalist movement of deconstruction and other critical theories is based on self-referring formal composition of either absolute formal components or synthetic collage. Architectural education of some Avant-grade schools such as AA school of London follows this current of geometric bias; 5. Geometry as united nature of the world: ancient view of Pythagoras about numerical order of the world has been an examplary vision for some traditions of architecture. Molla Sadra’s theory of existence presents a different unity concept between human and nature. In currnt times some other theories claim this role of geometric order that unites world of subject with nature. Christopher Alexander’s view in “Nature of Order” proposes such a vision to geometric value of artifacts that can make them like living beings. In terms of architectural education apart from vernacular tools of cultural transmission could be traced in works of Alexander’s followers.

Creativity is a concept that is counted nowadays as a person’s most valuable characteristics. It is highly important in the literature of architectural education and the profession. Its normative place in architectural design makes it an essential subject of study. The “meaning” of this concept is put into question in this paper due to its source of normative value. The research method is a theoretical debate based on an interpretive strategy in conjunction with rational reasoning and conceptual modeling. A three-dimensional model is introduced to present all logical aspects of a comparative study of creativity within modern and traditional philosophical stances. In the two other dimensions, the “ontological” and “ethical” aspects of creativity are studied, as well as the “precedent-based” vs. “non-precedent-based” architecture. The ontological study refuted, or at least, questioned the claim that there is some phenomenon as creatio ex nihilo (creation from nothing), which is valid in both traditional as well as modern stances. Therefore, creativity always incorporates prior knowledge, with the difference lying in the tacit or explicit representation of the source of creativity. This could also be related to the contextual or non-contextual source of inspiration. This distinction is investigated in traditional and modern structures of the Shrine of Hazrat-e Ma‘sumeh. Lastly, the ethical value of the deductive and inductive nature of architectural creation is discussed with reference to modern as well as Islamic points of view. It is concluded that there is no ontological difference in traditional or modern thinking regarding creative activity and that the point of departure pertains to the ethical aspects, making either explicit or tacit source of creativity preferable. In this paper, it is shown that from the Islamic stance, explicit precedents are considerably valued over tacit precedents.

When mysticism entered the Persian poetry and romantic themes were combined with mystical ones¡ they were applied as symbols to express mystical meanings¡ so that it caused disagreements between some Sheikhs and persuaded them to write the books and treaties¡ to give some definitions and justifications of those terms according to their schools. This article intends to analyze the ideas of some Sufi Sheikhs such as Hojviri¡ Ahmad Ghazali¡ and ''Einul Qozat Hamadani about the terms and themes of describing the beloved¡ and it is limited to such terms as Zolf (hair)¡ Chashm (eye)¡ Khadd (cheek)¡ Khal (mole) and Abru (eyebrow). Hojviei''s idea about these terms is based on juridical and religious views especially while discussing on Sama''; Ahmad Qazali describes the states of the lover and the beloved in a coherent way to express a certain system and Einul Qozat Hamedani explains these terms in different situations and concepts¡ by citing some verses from the viewpoint of mysticism and introducing the Shahed.

Feasts and Festivals are ceremonies held by various peoples and nations in order to put on display their indigenous and unique cultures. Persian peoples, too, have their own unique and peculiar customs while celebrating Norooz Festival, just like Arabs who observe their own festivities during Eid al-Fitr and Eid al-Adha or the beginning of the lunar calendar or year; and so do Christians, Jews, and Zoroastrians observe certain rites for their respective New Years. Thus, the present study aims to investigate the origins and roots of Persian and Arab feasts and their role in relations with these nations. Such ties are noticeable and should be studied in different periods of Arabic literature from the pre-Islamic period, through the Islamic and Abbasid era. Norooz is also discussed during the Sassanid period, after the Arab conquest of Persia, along with the impact this Norooz tradition had on the economic and political life of Persians and the subsequent literary restoration and development that occurred in the revival of Persian poetry and prose in the Islamic period.

Prayer, worship, the highest in relation to my best with God. In this matter, people do not behave the same. Idolize prophets, imams and leaders, is leading in this direction. Prayers Imam Ali (as) in Nahj, sample and appropriate means to achieve this goal. By studying these rituals such as praying to God and the beginning and end of citing and praising him, praying manner similar to the structure of the issue, as in matters of belief, moral, public and state interests, general gifts, money limited and other valuable results obtained.

Leyli & Majnoon are from the famous lovers in Arab and even world literature whose love story reflects in most of the nations’ literature. Kurdish literature is not an exception and the poets around the world paid special attention to love stories and depict it in their poetries especially in the odes since ancient years. The present article tries to study Kurdish contemporary poetry and survey the poets’ knowledge qualitatively and quantitative.

Shafie’ Kadkani and Adonis are modernist contemporary poets who have similar spirits and their poetry language is close to each other. Both were grown in villages and nature. Both were deeply interested in classic literature and poetry and composed in the same style and then tended to modern poetry. Shafie’- Iranian contemporary poet - and Adonis – Arabian contemporary poet - talk about humanistic and social poetry by nature. They express their thoughts and perceptions and beautiful universal phenomena attractively and pleasantly. The present article attempts to study common myths in these two poets’ poetries.

Ilia Abu Mazi lived in twentieth century and in the imitation toward to innovation era. Although he did not have a deep philosophy in his poetry he outstripped Thomas Aquinas who lived in thirtieth century. This philosophy was one the most important ones in that era which the church had accepted it. Abu Mazi was completely pessimistic; although the life stream can destroy any thing in its way but the abovementioned poet could overcome it. The hometown was like a black paper which ignorance and cruelty could be seen everywhere. His pessimism was similar to Khayam’s and the present paper tries to study the similarities and differences of these two poets.

In Jungian psychology, there are some important expressions like unconsciousness, introversion, extroversion, and archetype posed all of which are employed in recent discussions of literary criticism, especially psychological criticism and the mythical one. The external personality and attitude are those things that Jung called them persona or mask, but he believed that all humans have also an internal attitude and personality which is in terms of their unconscious world. There are deep layers of active creativity in Mohyeddin Ibn Arabi's spiritual journey in this article, in which the works of the contemporary poets such as Ahmad Azizi, Sohrab Sepehri, Shamloo, as well as Hedayat's Blind Owl are specifically examined.

Perhaps the oldest epic narrative genre and kind of not, but certainly the most dominant genre in the ancient and medieval periods, respectively.Epics and myths in all cultures and subcultures, either orally or in writing is seen.Epic myths in some cultures continue to feed them.World literature is full of mythological elements Hmasy-. This epic literature in Iran and Germany in the "Shahnameh" and "Anthem Nyblvngn" clearly visible.Both in terms of language and cultural domain, and the common elements of these Indo-Zhrmny are there.In this paper the authors try first and then in the form of a detailed history of both the study and comparison Qhrman- Super Hero (Rostam and Siegfried), outlooks, different perspectives and common characteristics of these two immortal epic of epic literature and Germany pay.

Remember the mention of God is answering the call of nature . Because clay is human nature to love God . Different interpretations of the above verse Lak Vrfna Zkrk ( Anshrah / 4) expressed in this paper describes an approach - different interpretations of this document and review we conclude that the order of mention in this verse , the holy Prophet ( pbuh ) and famous conjoin them and called out the name of Allah, the Prophet and the five prayers on the Prophet 's mission is to facilitate the work of all the special gift of God to the Prophet ( PBUH ), respectively.

Since 1920 decade، psychoanalytic critique، has been a wide style of psychological critique whose assumption founded by Zigmond Freud (founder of psychoanalytic school). In stating psychological revolutions، structure offered by Freud had three prominent roles: id، Ego and super ego. These three create personality structure classes of each person and with regard to precise research in each of them، one can find the person individuality and mind in each moment. Molana’s thoughts effect on Masnavi style، is very similar to the effect that Hanry Bregson’s philosophy and his ideas on time has have on present century writing novel current and emevging mind fluid current style. Dialectic and Paradoxical currents of consciossness and uncoensciosness in Maulana''s story – telling path، caused to pass him from three psychological steps and survive a track of this passing in Masnavi stories. In this article، it is tried to show how and why he passes from id to ego and super ego in Ayaz and his having shop to Charoq story.

The works completed based on social commitment refers to a set of works that reveal the ugliness and tyranny of the oppressors in different political, cultural, economic and social fields and seek to transfer these concepts with an artistic language to their audience. In line with this, study of reflections of social commitments and the thoughts related to the home country in the works by committed artists is a valuable and remarkable investigation by the researchers of literature and sociology. This paper attempts to study the social commitment and home country-related thoughts in the poetry of the committed poets in the 20th century, namely Iqbal Lahoori and Abu al-Qasim Shabbi, and to introduce the common points and different thoughts of these two in the field of literature of resistance. In this study, the opinions and thoughts of Iqbal Lahoori, the Pakistani poet and scholar who is the last well-known Persian-writing poem in India, are compared with the thoughts of Abu al-Qasim Shabbi, the young Tunisian poet. It should be mentioned that anti-colonialist thoughts have a special place in the political poems of these two poets. However, Iqbal relied on his own philosophy and tried to awaken the Muslim nation, while Shabbi founded his revolutionary thoughts against colonist powers based on strengthening the will and determination of people in the world.

Maulana animals and their tales to tell And teach the doctrine of moral, philosophical and mystical art of the poem, Analogy, password and wish to create beautiful images and words in a beautiful park exhibits, and the Kenai, proverbs and folk beliefs about each animal uses to express this doctrine. Accordingly, the present paper a comparative study of two pet spiders and bees have studied the Quran and the Masnavi.

Woman is another face of human in the world. She is the main section of essence house and the leveler of the life way. The reflection of the past social beliefs and imaginations about woman had a key and determining role in persian and Arabic literature. To extent that most of these poets mentioned their latent and requests by love to woman and they emphasized on women''s spiritual issues such as: education، freedom، bounty، contentment، righteousness، art، mysticism and so on. This emphasis resulted from the differences of the contemporary persian and Arabic scholars to woman compared to other groups and its result is manifested in most spiritual، humanistic and social issues. To extent that in most cases the women poets selected male، imitative and unclear recognition language for themselves. The present study tries to investigate the poets and scholars point of view about woman.

After the age of predecessors and dependants some figures became very famous in recitation of holy quran and were recognized as specialist among others. One of these experts was ebne-kathir maki who has been reported by many narrators to be the the main figure in this connection. Among these narrators are bezi and ghonbol who have been referring to him more freguantly and have gained fame in this connection. This study aims at investigation the proper rules of correct recitation.to fulfill this goal, at first ebne- kathir is characterized and then bezi and ghonbol,s method of recitation as the main narrrators of ebne- kathir is investigated in two holy suras namely, nesa and maedeh

In 20th century, In the order of feminist liberating, an expression comes to an existence called «female literature», that in the decade at 80th and 10th in the form at: female literature critics: «casts a shadow on Arabic literature. Even though, with the Majarity at inventor and initiator women, in the field at literature, But this expression still is in doubt. And even this doubt exist is in women''s writing so this is why this expression is a challenging expression among agreeing and A disagreeing. Discrepancy about this expression mostly is in this case that: Daes female literature mean that kind of literature that the females make it? Or Daes it mean that it is a kind of literature that women write that encourage the society to stand against the make wit''s a kind of literature that it''s subject is female. Basically there any literature called» male literature «or femle literature», or what exist is a human literature nat make or female what does this expression really mean? Feminist literature? Literary female or female literature.

Literature witnessed in the last two centuries frequently monetary approaches that led to philosophizing in the global literary wealth, Which were collected during the persistent centuries of human history. It is these approaches can be noted structural literary criticism that address the impact of literary structure. In this article we look at it from a new view as we speak for a short Women''s criticism of the latest cash curriculum.

In the Holy Quran، Allah has employed certain concepts that would make it possible for human beings to understand divine ideas. Among these concepts، one can refer to time and its components. Some Quranic verses even refer to the motion of the sun and the moon and the emergence of day and night and these are a number of the many Quranic miracles. This article studies the concept of time and its multifarious dimensions in different Quranic verses.