architecture

God describes Himself as the Light of the heavens and the earth in the Quran (Allah is the Light of the heavens and the earth) (Quran 24:35). The concept of light holds significant importance, as evidenced by the existence of an entire surah dedicated to it (Surah 24). Despite the crucial role of light in mosque architecture, contemporary mosques often neglect this essential element, which plays a key role in their design. The current focus on quantitative aspects and the disregard for the semantic dimensions of natural light in mosque spaces highlight the need for further study to create more qualitative spatial experiences. Accordingly, the present study aims to assess the qualitative presence of light and propose practical strategies for integrating high-quality lighting in contemporary mosque architecture. This study identifies the qualitative characteristics of light based on Quranic texts, extracted through the interpretations provided by Islamic philosophers regarding Quranic verses and an analysis of the implicit meanings within these verses. Based on these attributes, seven fundamental principles of qualitative light have been derived: the principle of existential authenticity, the principle of existential hierarchy, the principle of justice, the principle of abstraction, the principle of permanence, the principle of guidance, and the principle of signification. The corresponding architectural messages in Iranian-Islamic mosque architecture include unity, movement, homogeneity, ascension, endurance, guidance, and implication. To examine the relationship between the quality of daylight in mosque spaces, the study selects Sheikh Lotfollah Mosque, Imam Mosque, Hakim Mosque, Rahim Khan Mosque, and Seyyed Mosque—mosques distinguished for their design emphasis on natural light in creating a spiritual atmosphere. This research follows a descriptive-analytical method based on both field studies and library resources.

Water is a symbol of creation, purity, and prosperity in many cultures, including Iran. Due to its critical importance, water has been revered and considered one of the four essential elements for life. Throughout history, Iran has faced water shortages and droughts, leading its people to develop mechanisms to preserve and distribute water for human use. One of the primary water sources in Iran is the qanat system, which was first invented and constructed by Iranians. Qazvin, a city historically struggling with water scarcity, began using qanats during the Ghaznavid period. This article examines the architecture and structure of qanats, with a focus on the qanats of Qazvin, utilizing a descriptive-historical approach.

More than five decades of preparing urban plans in the form of guiding and comprehensive city plans in order to create a balanced and coordinated physical development environment, but due to some reasons, they have not achieved all the main goals, which include the inability to He pointed out the control of the increasing trend of conversion of agricultural lands and gardens to residential and other uses. The purpose of this study is to evaluate modern architecture in the form of urban development plans in reducing urban segregation and its consequences on agricultural lands in Zanjan city.In terms of its nature, this research is of the type of mixed research with an exploratory approach, and in terms of its purpose, it is of an applied type. The statistical population also consists of two groups of experts from Road and Urban Development Department and Agricultural Jihad, 30 people were selected based on the snowball method, and they were citizens of Zanjan city, and 142 people were randomly selected from different neighborhoods.The findings from the Delphi method and the one-sample t-test, which was the result of distributing the questionnaire between two groups of elites and citizens; It represents the consequences of modern architecture in not paying attention to open and semi-open spaces and removing the courtyard and replacing it with a balcony, which is one of the results of housing downsizing.The results of the research have addressed the pathology of urban development plans in the downsizing of urban dwellings along with the lack of attention to the urban garden system and its consequences in changing the use of agricultural land. Therefore, the proposal of this research is to include the urban garden system in urban development plans, which to a large extent prevents the sacrifice of prime agricultural lands in favor of garden houses.

Architecture and music are two artistic fields that are created and understood by humans. All forms of art, in their ultimate expression, open a path toward abstraction and experience. Based on this definition, many similarities can be found between these two arts. In the creation of architecture, the artistic imagination and mental forms of the artist, through the element of ambiguity resulting from the use of symbols from tangible forms in the construction of buildings, lead the work to the boundaries of abstraction, a realm in which music holds a prominent position. The aim of this article is to examine the historical and transformative trajectory of the conceptual relationship between the two arts of architecture and music throughout different historical periods, where this relationship and influence can be discovered and interpreted in the architectural buildings of each historical period, reflecting the distinct characteristics of that era. The issue addressed in this article is one of the most significant aspects of the connection between these two arts, which facilitates deep communication between them—namely, the practical and aesthetic considerations of these two arts. It seems as though something in the atmosphere and quality of the musical and architectural spaces of the past has changed in the present. Considering the nature of the research subject, the methodology employed in this thesis is a quantitative-qualitative descriptive-analytical approach. Utilizing qualitative content analysis under an interpretive-historical perspective and comparative analysis, the study identifies the fundamental variables present in the theories concerning music, architecture, and their conceptual connections. This research, with a formal and content-based approach throughout the Qajar historical period, examines three characteristics—rhythm and tempo, pitch, and texture—in architecture. Through the analysis of five case studies of prominent buildings from the Qajar period, particularly in architectural facades, it can be stated that the works in both architecture and music possess a rich language and rhythmic, melodic expression. When the outstanding examples of the Qajar period were examined, it was discovered that common concepts such as harmony, proportions, rhythm, and structure are effectively utilized in both disciplines, influencing the designers.

During the Safavid period, Western culture infiltrated the traditional world of Iranians. The development of relations between Iran and France, changes in power structures, diverse tendencies, nationalistic and militaristic inclinations of Reza Shah, and so on, led to significant transformations in the social sphere of that era. These changes also influenced the architectural realm of homes. The aim of this research is to understand the physical structure of homes in Khorasan during the transitional period (late Qajar period and early Pahlavi period); this understanding focuses on the mass-space system. The main research question is: what are the architectural characteristics of Khorasan homes (from the perspective of the mass-space system) during the transitional period? This research is exploratory and has been conducted using both historical and descriptive-analytical methods. Data has been gathered through documentary and field methods. Among over 200 identified historical homes in Khorasan provinces, 35 significant homes in Mashhad, Firuzeh, Neyshabur, Sabzevar, Torbat-e Heydarieh, Boshrooyeh, Ferdows, and Birjand have been selected as exemplary samples. All samples belong to the late Qajar and early Pahlavi periods. The research results indicate that Khorasan homes during the transitional period had an inward-leaning tendency with low density, limited entrances, and indirect access to the house courtyard. Although the political, social, and cultural events of that era led to transformations in lifestyle, they did not have much impact on the architectural structure of homes in the eastern regions of the country. Perhaps the factors of religion and distance from the capital kept the architectural structure of homes immune to the deliberate societal changes that were taking place on a national level.

The concept of “manifestation” (Tajalli) is one of the fundamental concepts of Islamic wisdom and mysticism, which has its roots in the Holy Qur’an and the traditions of the innocents (peace be upon them), and from this passage, it enters the tasteful language of Muslim mystics, especially Ibn Arabi, pay special attention to it. they do. With this description, since the issue of manifestation in art finds a special place in mystical discussions and since one of the basic principles of the art of calligraphy is indeed “refinement” (Sh’an) and until the rust is not removed from the heart and refinement is not achieved, an image in it will not be manifested; Therefore, it seems that through the expression of this concept of manifestation, a close bond is established between mysticism and calligraphy. Based on this, the current research has tried to answer these two questions: 1. What is manifestation and what is its place in our sacred and mystical texts? 2. What is the relationship between manifestation and the theoretical foundations of Islamic calligraphy, especially “refinement” and “dignity” (Safā)? In order to reach a clear answer to these two questions and to establish a bridge between mysticism and Islamic calligraphy and to find the mystical dignity of “manifestation” in it, therefore, first the meaning of manifestation in religious sources such as verses and narrations was discussed and then in mystical texts (according to Ibn Arabi and mystics before him) has understood its meaning. In the following, the category of sanctity in calligraphy is discussed and based on the twelve principles governing it (according to the text of Babashah Isfahani’s Adab al-Mashq), the connection of “manifestation” with “refinement” and “dignity” in Islamic calligraphy and its relationship with its beauty (Hosn) is examined.

One of the important issues is how to communicate and interact between spiritual and material culture; Architecture as a material culture has a wide range and the wideness of this range has made it related to many sciences, some of which are a subset of occult sciences and shows the influence of spiritual culture on material culture. This research seeks to answer how different branches of occult sciences are used in different stages of the formation of architecture, and it is written with the aim of analyzing a part of the relationship between occult sciences and architecture, citing the history and geography texts, which has been overlooked by other researchers. Therefore, this research with a descriptive-analytical approach tries to examine the relationship between architecture and occult sciences from various aspects. The findings of the research show that during the foundation stage of cities and buildings, the sciences of constellational power (a branch of Himiya) were used, and for the construction of buildings, Kimia, Simya, Himiya, Limiya and Rimya were used; Also, during the exploitation phase, talismans have been used as additional elements of architecture in the form of sculptures, paintings and inscriptions. The documents show that among the occult sciences, the role of talismans in architecture and urban development has been more than others, and additional elements of images and inscriptions have been the main tools used in architectural spaces, which magicians and talisman makers use for different purposes such as protection, prosperity or to conquer people. These talismans in the form of images include human, animal, bird, strange creatures and astronomical images.

The architecture of all lands, including Iran, has always been in a deep connection with culture, and it can be seen as an expression of the thoughts and values of the society. One of the important periods of Iranian architecture is the Qajar period. The changes in the architecture of this period can be analyzed under the influence of two groups of external factors (Western influence) and internal. In this article, the focus is on internal factors and to obtain data related to the subject, the travelogues of Europeans who traveled to Iran during the Qajar period were used.The research method used in this article is the content analysis method, which is based on first-hand historical data, namely Ferangian travelogues who were in Iran during the Qajar period. For this purpose, 22 travelogues were used.According to the reports of tourists, one of the characteristic features of buildings in this period was their short life. In this article, this issue has been investigated in relation to cultural, social, political and governance conditions.By examining the data obtained from the travelogues according to the physical characteristics of the buildings and the cultural, political and social characteristics of that period, it is shown that unpredictability and insecurity in the society can indirectly affect the buildings and lead to the formation of a type of short-term architecture that It prepares the ground for being influenced by the architecture of other cultures and societies.

In recent years, the quality of urban tourism spaces has gained significant attention in various fields of study. This research aims to answer two key questions: (1) Which criteria play the most and least significant roles in enhancing the vitality of tourism spaces? and (2) Which of the two studied sites, Hafezieh or Saadieh, exhibits higher levels of vitality? To address these questions, content analysis was used to identify seven key components of vitality, derived from existing definitions and expert opinions in the field. Following the identification of vitality indices, questionnaires were distributed and collected at the study sites, and the gathered data were analyzed using SPSS software. The comparison of significance levels between variables revealed no significant differences between the two locations in terms of vitality.

Introduction

Islam as the law that guarantees human happiness, has set certain principles and rules to purify people's beliefs and actions, which frees people from vain desires and useless thoughts, and guides them to a purposeful life. The purpose of this article is to recognize and analyze the importance, necessity and practical examples of architectural design patterns in Islamic teachings. Conducting targeted scientific research in order to explain architectural design patterns based on Islamic teachings will lead to a healthy lifestyle, improvement of working relationships, prosperity of engineering services and avoidance of deviations.

The research method in this research is descriptive and analytical, and its contents are collected in a library and using internet resources.

The most important patterns of architectural design that are more consistent with Islamic teachings are: using correct beliefs, relying on divine values and paying attention to Islamic identity, paying attention to the spiritual and spiritual dimension of man, avoiding luxury and aristocracy, avoiding showing off, seeking fame and boasting in Building construction, paying attention to nature, wind and sun, paying attention to the sanctity and importance of housing, paying attention to the size of housing, the importance of building strength, accuracy in apartment building and living in apartments, the importance of the value of modesty, preserving privacy and sanctity, preserving the value of privacy, observing the rights of citizens, paying attention To children, the elderly and the disabled, avoiding the vices of citizenship, respecting people's rights, not respecting the neighbor's property, observing the rules of openings and windows, not imitating the western culture and paying attention to the rules of the facade of the building.

The religion of Islam, which has plans for human happiness and success in various dimensions, has not overlooked architecture and its position and has provided various recommendations in this regard. The verses of the Quran and the traditions of the infallibles (PBUH) show the importance and necessity of architecture and the models derived from it in Islam. Islam explains the unique indicators of suitable and suitable housing for a Muslim man, paying attention to each of them ensures human happiness in this world and the hereafter. Paying attention to these indicators and its practical examples well indicates the awakening of Islamic identity and the protection of human values in it. This type of architecture, which took on a more objective existence with the advent of Islam, gradually suffered serious damage due to familiarity with western culture and its imitation. In this direction, engineers should take into account Islamic teachings and model the architecture of the past Muslims, and reduce the resemblance to the infidels and the dominance of western architecture.

The quality of teaching largely depends on the teaching qualifications of the instructors especially in skill-oriented fields like architecture, as well as the quality of graduates who are capable and possess the necessary skills for the professional environment. Visiting lecturers, alongside faculty members, are responsible for quality teaching at universities. However, there is no regulation from the Ministry of Science, Research and Technology regarding their recruitment and qualification assessment. To this end, this study aims to evaluate the criteria for assessing the competences of visiting lecturers at universities by examining the form used at the National University of Skill as a case study. The research is practical in purpose and descriptive-analytical in nature. The sample included 115 students and 55 instructors, and for analysis, SPSS22 software, ANOVA, and t-tests were used. The findings indicate that cultural activity components have the least impact, while feedback from instructors in face-to-face interviews has the greatest influence on teaching qualification. It seems essential to standardize the qualifications of instructors through regulations by the Ministry of Science, Research and Technology, and the criteria for recruiting visiting lecturers should be flexible enough based on the field and mission of the university.

The purpose of this study is to analyze and identify the factors affecting the sense of place in shrine buildings and to improve these factors for a deeper understanding of the sense of place in these buildings. The research method was descriptive-analytical and the sample size was determined based on Morgan table of 78 people. What distinguishes this research from its similar researches is the analysis and study of the components of sense of place in Ali Ibn Mahziar's tomb as the most significant shrine building in Ahvaz, which has not been researched in this field so far. The results of Pearson test, while confirming the correlation of all criteria and sub-criteria with the sense of place, show; The variable of peace and spirituality has the highest and the variable of security has the lowest correlation with the amount of sense of place. According to the results of regression test, perceptual and physical dimensions have the most effect and functional and social dimensions have less effect on inducing a sense of place in the shrine. The results show that in addition to the four components of physical, semantic, social and service, other components are involved in creating a sense of place in tombs and religious buildings. Therefore, it is possible to deepen the sense of place among pilgrims in pilgrimage buildings and religious tombs by providing more grounds for both physical and semantic components.

Considering the ever-increasing growth of technology and the rapid process of its changes in the world and the need for special attention of the armed forces organizations, it is necessary for the operational organizations of the armed forces to create the capabilities needed to deal with the increasing threats. Therefore, it is necessary to review their organization as a complex system and look at its architecture. Today, architecture in organizations has turned from a good thing to a necessary thing. The present research has tried to use the DODAF architecture framework and consider the operational, system and technical views and add another approach to it under the title of strategic or foresight approach and use DOTMLPF capability model to write and edit the doctrine, organization and the structure, training, systems and equipment and weapons, the command, human resources, infrastructure and finally, the policies, strategies and core capabilities of the organization.This research, which is in the category of qualitative research, is classified as the descriptive-analytical research, in terms of the method of collecting information, in terms of the type of research, it is classified as a development- practical research and in terms of research design, it is classified as prospective research. By conducting studies, using theoretical foundations and targeted interviews with experts, it has achieved its desired results in a theoretical saturation form and has presented a model for the architecture of the armed forces' operational complexes.Since the size of the statistical population is limited due to the specialization, the statistical sample in this research is considered to be the whole number.

With the emergence of Islam, religious architecture gained significant importance, and the mosque became the successor to previous places of worship (Zomarshidi, 1995, p. 9). This shift has played a crucial role in the significance of congregational mosques, making them stand out even more than other mosques in terms of decorative inscriptions (Sedaghat, 2008, pp. 19-18). These inscriptions reflect the architectural transformations of mosques as well as document significant cultural, economic, social, and political events throughout various eras, providing valuable information. This article discusses and recognizes the architecture and inscriptions of the Congregational Mosque of Qaen, which is one of the important mosques from the Timurid period in South Khorasan Province. A review of previous research reveals that there has been no comprehensive study focused on the architecture, inscriptions, decorations, and formation of the Congregational Mosque of Qaen. Therefore, considering the importance of this building, conducting more thorough and complete research on it will not only clarify its characteristics but also enhance our understanding of the culture and architecture of Khorasan. The main questions of this research are:What time period is covered by the inscriptions used in the Congregational Mosque of Qaen?
What subjects are encompassed in the content of these inscriptions?
 

Architecture of the Congregational Mosque of Qaen:

The Congregational Mosque is a two-iwan rectangular structure. The entrance iwan is located on the eastern side. Beyond the entrance iwan is the courtyard, where, on the opposite side of the entrance, another iwan and a prayer hall (shabestan) can be seen. On both the northern and southern sides, there are small iwans with a depth of two meters flanking the entrance iwan on the east side of the building. In part of the courtyard, there is a sundial as well as a water reservoir (payabi). The main iwan of the mosque, situated on the southwest front of the building, is a masterpiece of architecture, with two prayer halls constructed on either side. The decorations used in this iwan include brickwork on the main facade, featuring both horizontal and vertical patterns with geometric designs, while the surfaces below the ceiling of the iwan are adorned with geometric and arabesque patterns, as well as muqarnas. A total of 15 inscriptions have been identified in this mosque, the oldest of which, dating back to 796 AH, is located inside the main iwan and contains an Arabic text stating that the order to construct the mosque was given by Jamshid ibn Qaran ibn Jamshid ibn Ali ibn Ashraf ibn Qazi Shams al-Din Ali al-Qayeni in the year 796. The inscription reads:“This construction has been undertaken as a charity for the sake of God by the humble servant of God, Nizam al-Haqq wa al-Din Jamshid ibn Qaran ibn Jamshid ibn Ali ibn Ashraf ibn Qazi Shams al-Din Ali al-Qayeni in the months of the year 796.”
Inscriptions number 2, dating to 921 AH, concerns the collection of taxes from the people. Inscription number 3 is dated 1046 AH and pertains to a trust of water from a qanat for the mosque. Inscription number 4, also from the year 1046 AH, discusses tax exemptions for certain segments of the population. Inscription number 5 relates to repairs made to the mosque during the reign of Shah Suleiman Safavi in 1098 AH by Haji Muhammad Hossein. Inscription number 6 pertains to the construction of a wooden pulpit for the mosque, dating to 1082 AH. The subsequent inscriptions are from the Qajar period, starting from 1246 AH and continuing to the most recent one, which dates to 1993. These inscriptions, written with ink and color on plaster and mostly found beneath the iwan, include the names of the master builder, the painter, and the scribe, as well as prayers and poems commemorating the significance and grandeur of the mosque. The last inscription (number 15) is related to a tombstone that is placed on the outer wall next to the entrance iwan on the western side of the mosque.
 

Construction Inscriptions: The inscription labeled Number 1, which indicates the construction of the building, and inscription Number 6 (the pulpit) are classified as construction inscriptions. These two inscriptions are historically significant because they specify not only the date of construction but also the names of the founder, builder, and artist.
Endowment Inscriptions: An examination of the endowment inscriptions reveals the religious thoughts of the people. Inscription Number 3 states that land should be cultivated, and its proceeds are to be endowed to the mosque. At the end of the inscription, prayers are offered for the king and the owners, along with a curse on anyone who alters the endowment.
Governmental Inscriptions: Another category of common themes in the inscriptions includes government orders and decrees that were installed in buildings for public awareness. Inscriptions Number 2 and 4 fall under this category. Inscription Number 2 also features Persian words alongside verses from the Quran. Perhaps the inclusion of a Quranic verse served to bless and confer respect upon that inscription, thus preventing its destruction.
Restoration Inscriptions: The oldest of these inscriptions is Number 5, which begins with a portion of verse 18 from Surah At-Tawbah. Inscription Number 7 was written during the restoration of the building by Karbala’i Ishaq Qayeni. Inscription Number 8 is also related to the restoration, placed within a floral frame with two other inscriptions on either side, containing poetry written by Gholamreza Zaker about the majesty of the mosque’s arch. Inscription Number 9 concerns the restoration of the building and contains verses praising the greatness of the mosque. Inscription Number 14 is the most recent restoration inscription in the mosque.
Prayer Inscriptions: In addition to the use of Quranic verses in the inscriptions, there is a group that contains written prayers. Inscriptions Number 11, 12, and 13 are part of the prayer inscriptions, created during the Qajar period and featuring red and black ink on plaster.
Narrative Inscriptions: In the Congregational Mosque of Qaen, inscriptions Number 7 to 10 belong to this category. Inscription Number 7 contains a stanza from a poem in Saadi’s Gulistan. Inscription Number 10 features a poetic line emphasizing the importance of prayer. Inscription Number 8 is a stanza describing the grandeur of the mosque's iwan, spiritually comparing it to Al-Aqsa Mosque. Inscription Number 9 describes the vastness of the mosque's iwan using the literary device of exaggeration. The tombstone inscription Number 15, located at the entrance iwan on the western side of the mosque, includes verses related to the Day of Resurrection, though much of the text has become illegible due to weathering.

The inscriptions of the Qaen Mosque can be divided into two groups based on their temporal context: the first group pertains to the Timurid and Safavid periods, consisting entirely of stone inscriptions related to the construction of the building, government orders, endowments, religious objectives, and restorations of the mosque. The second group is later and primarily associated with the Qajar period, focusing on the restoration of the building and encompassing the area beneath the southern dome chamber.
The studied inscriptions, alongside governmental and restoration texts, include Quranic verses, prayers, names of God, the Prophet, Imams, as well as the names of craftsmen such as the architect, stonecutter, painter, and endower. Understanding these inscriptions is particularly important for identifying the art and local artists throughout various historical periods. The inscriptions from the Safavid period hold significant value, not only for their aesthetic aspects but also as indicators of the political, social, economic, cultural, and religious conditions of that era.

Ethics is the knowledge of how to live. Moral values are one of the most important factors in the formation process of Islamic architecture. Architecture is an arena for the emergence of individual and social life and the expression of moral values. Paying attention to the existential moral values of man and society is one of the basic needs of the formation of the environment and human life. Considering the effects of the environment as one of the effective factors on the moral education of the child, we need a detailed understanding of the characteristics that affect the moral education of the child so that we can design an environment that helps the moral development of the child and actually education Follow the child's morals. Here, the question is raised, what strategies and solutions have Islamic teachings provided regarding a suitable environment for the moral education of children? And what are the characteristics of a suitable kindergarten for the moral education of a child based on Islamic teachings? Accordingly, the aim of this research is to provide principles and a model for kindergarten design based on moral teachings. In this research, it has been tried by referring to Islamic teachings and with the method of logical reasoning and their interpretation and analysis, the environmental components and architecture of a suitable place for the moral education of children have been deduced and presented.