فهرست مطالب mohammad sheikhol hokamaei

From the Achaemenid era to the Qajar era, mid-way residences were built to serve various military, trade and residential purposes. In central Iranian regions, residences were formed around a courtyard, with the central courtyard serving as the pivotal link. Some mid-way residences not only had central courtyards but also contained other yards, serving in relation to the main courtyard. Considering the significance of side yards in meeting residents’ needs, it is increasingly important to examine these spaces in Robat and caravanserais. The goal of this study was to investigate the role and function of elements around side yards in Robats and caravanserais. This study raises the questions: “Which factors have formed multiple courtyards in these buildings?” “What are the reasons behind the similarities and differences of side yards in Robats and caravanserais?” This study used library sources such as books, articles and documents to explore space patterns using theoretical foundations and descriptive-analytical methods. Findings revealed that four factors of climate, privacy, intimacy (residence-related) and services contributed to establishing side yards, with each involving some subspaces. Robats and caravanserais feature different characters and are nearly identical from a functional point of view. A comparison of side yards’ functions indicates similar spaces and functions, which differ from each other structurally and spatially. Results have demonstrated that Robats have followed no pre-determined plans in their construction plans, with their yards sequentially formed along each other based on different periods; caravanserais, however, had predetermined plans and had their spaces constructed based on implementation designs.

The discipline of the structure of a complex has a direct relationship with the observance of hierarchy in it, because the architecture of mosques is no exception to this, and this principle has been observed in the structure of these buildings. The value of this sequence, in addition to creating spirituality in a non - verbal way, provides the ground for human excellence and leads him to his goal. The importance of this sequence in accordance with the functional and physical characteristics is effective in strengthening the mental image of a person and he can feel this issue in a tangible way in different stages of passing from inside to outside the mosque. During his motion to the correctness Mosque of hierarchy caused him to Effect on his activities and the mental image formed in him to establish an emotional connection between him and the place, which is interpreted as a sense of place. The sense of place is formed to a degree that, based on the discovery and decipherment of the hierarchy created, will create a sense of remembrance and belonging. Sense of place is the product of human exchange with the environment and vice versa, which has a great impact on behavior and performance and will provide the basis for his familiarity with the surrounding place. The more physical symptoms in the environment, the better the viewer can relate to the environment. Physical elements are so important that they can turn space into a place to show a new structure. The difference between space and place produces a character that the viewer can better understand by understanding the difference. Acquiring such cognition creates more permanence in the individual chr('39')s mind and creates a sense of place. Components such as body, activity, and mental image represent the place model. The body is a representative of human tradition and thought that can organize the space. With the correct understanding of the body, space can be better understood. Grutter states that the body should be chosen to represent the content and idea of the design, and to express spiritual bodies, a suitable visual body should be chosen that is understandable, and these interpretations point to the importance of the language of the space body. Codes received from the body are effective in orienting people in the environment. Without guidance in the environment, a person can be guided to the destination and reach the goal with his first presence based on perception of the body. It can be said that the person is constantly decoding in order to better understand the environment. Human interaction with the physical environment will tell him what behavior he has shown in the environment and how to take advantage of the non-verbal communication of the environment. According to canter chr('39')s model, in order to better understand the physical elements, we turn it into three physical components: horizontal, vertical and opening, and analyze them. The analysis makes it possible to see the hierarchy in such a way that it understands the codes and signs manifested in it and based on the signs obtained from the hierarchy, its activity is as stillness, movement or Do silence with movement in the mosque. The purpose of this study is to investigate the changes in the sense of place in mosques and the answer to the question how time has affected this sense in mosques? To study this question in more detail, the mosques of three historical periods of Qajar (Safar Ali and Seyed Hamzeh mosques), Pahlavi (Nabi Akram and Tabatabai Hakim mosques), Jomhuri Eslami (Vali - Asr mosque and Tabriz University mosque) were studied. In the research method section, the question is examined qualitatively and using library resources such as books, articles, technical documents of mosques and field work and by presenting a research model based on the physical form of mosques and evaluating it based on hierarchy and analysis of physical elements. Affecting the sense of place studied. The findings indicate that some of the physical elements in the mosques have changed over time and this has diminished the physical richness of the hierarchies. In addition, the elimination of hierarchies in some mosques does not make sense of place and the user cannot perform the required activities in space That user inactivity will not provide the mental image needed to create a sense of place. The results show that change or elimination of hierarchy in Tabriz mosques with other parts of Iran was not unexpected because the difference in climate in Tabriz caused this difference On the other hand, hierarchies and sense of place in the mosques complement each other so that changing the sequence of hierarchies in each period causes the user activity to change from static to move less mental image of space and the link between the hierarchy. And it will diminish the sense of belonging.

Sufism and Khanqah buildings are an integral part of Iranian architecture history that was considered a center for promoting Islam and its expansion in different regions for centuries. Many consider Khanqah as one of the charity buildings; because these buildings often provided the required welfare amenities for the settlement of sufis, travelers, and people of that region, such as a chamber for resting and settling, a kitchen for preparing daily meals, a mosque, school, caravanserai, cistern, etc., Having these services all together was beneficial for a Sufi, whose job was praying and mysticism, a traveler, who intended to settle in his way, and poor people. Khanqah systems were formed in various ways from an architectural perspective over their lifetime due to their status, manner, and in the period of different governments. Studying and recognizing its various aspects reveals the latent dimensions of these buildings built in any land once upon a time. Timurid era was the last period of the history of Iranian architecture in which the khanqah system, as an essential pillar in terms of the history culture and architecture, played a determining role study of which seems necessary. The nature of khanqah must be considered disregarding a place for mysticism and praying because khanqahs were often associated with the society and linked to significant urban facilities, such as mosques, schools, caravanserai, baths, etc. In recent years, few studies have been done on the aspects of the formation and architecture of the khanqah. The lack of sufficient study in this regard raises questions about its architecture. The current study aims to analyze the cultural context of Sufism and identify the patterns of khanqah system formed in the Timurid era in central Asia, Southern Asia, and a part of contemporary Iran. This research was a descriptive-analytical study. It was attempted to identify the aspects of the cultural history of khanqah by examining library sources, such as books, papers, historical and architectural evidence, recognize khanqah spaces and draw patterns of khanqah in the Timurid era by analyzing technical architectural and research documents. Research findings show that khanqahs of the Timurid era consisted of a central core, such as a main dome house or courtyard that other spaces were formed around them as a result of which the khanqahs of this period were built based on two patterns: single-buildings and complex-Arsen.