جستجوی مقالات مرتبط با کلیدواژه « معماری اسلامی » در نشریات گروه « فلسفه و کلام »

 Today, researchers in the field of production of Islamic architecture are in the first step, ie the production of theory, which is the first pillar of the process in the field of production of science in architecture. Therefore, the higher education system of the country should provide a platform and capacity for the mechanism of theorizing in universities to be systematic and in the right direction. It seems that the modification of educational topics based on theories of theory production in the humanities will be useful in achieving this. Based on this, the present study tries to introduce and use one of these approaches called descriptive-analytical method called added philosophy (surveillance theory) to review the educational subject of undergraduate architecture to create the capacity for theorizing and in this regard classify courses. Theoretical architecture considers two historical and logical approaches and the separation of architectural science and architectural effect in each of the approaches is necessary and proposes the connection between the two approaches as the main goal of theoretical courses.

Titus Burckhardt, on the basis of philosophia perennis, proposes a model for reading Islamic art which helps understanding it without violating its fundamental rules. Its point of departure is an understanding of inadequacy of modern methods in the reading of traditional cultures. Models that are unable to show and bear the spiritual foundations of the traditional world. In this regard, he shows how architecture , like other traditional arts, is able to analyze and show the mental horizons and the world of the traditional human being. An architecture in Islamic world is a complete reflection of Islamic culture, since Muslim architect breathes in an atmosphere full of Islamic theosophy and the taste of his audience is also shaped in this atmosphere.The characteristics of Muslim architect’s faith , which was formed and nurtured in this space, are undistinguishable part of Islamic architecture tradition; and these characteristics give unity and meaning to the whole of Islamic architecture in the first place. He mixes his skills with faith and sacred knowledge and sees his work as a way to materialize God's will on earth. This approach transcends simultaneously creator and constructed and removes profane aspect.

The purpose of this article is to look again at the design of children's hospitals based on the principles of Islamic architecture; Because the construction of rich and valuable buildings that, in addition to satisfying human needs, can give him peace and remain valuable for many years is a fundamental issue in the field of architecture. In this study, architecture, the place of Islamic art and beauty, human personality and his need for secrets and needs were discussed. Keeping in mind that architecture tries to symbolically remind him of the real place of man in existence, the spaces of medical centers and the visual effect of colors and pictures on the peace of the patient and the doctor were investigated in the field and in the next step , the design with images, motifs and lines used in Islamic architecture was suggested and given to people in the form of a visual questionnaire. The results in the qualitative and quantitative part of the research showed that people consider the use of Islamic culture and architecture in hospitals and children's treatment centers to be useful, and also suggest more suitable and better designs than what was presented in the initial study in the questionnaire.

Human agency, both in creation and in recognition of architectural space and their interaction with the space, has been affected by the hidden harmony that is generated in the space, which turns the architectural space away from its static state, stillness, and lifelessness, and the core of the harmony is indeed the “unity”; that is, multiple parts find unity and totality within a whole that creates a sense inside, which fits the aesthetic desire and indeed the internal human self, because the human self seeks unity and suffers from multiplicity, diffusion, and conflicts (Ardalan et al., 2011). In fact, it might be acknowledged that architecture as a created work secretly involves the creation of multiplicity and turning it into unity in interaction with humans. Given the idea of the unity of existence (waḥdat al-wujūd) in Islamic mysticism, a world is portrayed that is, first, divine and spiritual, where the song of holiness resonates, and second, it involves a unity by which all multiple parts are unified, or more precisely speaking, all that exists is a manifestation or representation of the one unified reality. In this way, art in general and architecture in particular might come to have a different color. Unity of existence is evident in architectural work in the Islamic world, but the character of this unity is not adequately discussed. A genuine perception of unity in architectural space is not confined to external senses. To the contrary, in its higher degrees, i.e., internal senses, it affects the observer. The goal of the present research to identify the nature of this unity and how it occurs. The question of our research is as follows: are Ibn ʿArabī’s views of unity applicable to architectural space, and what material grounds are prepared in architectural space to attain the unity? To answer the question, we begin with an overview of Ibn ʿArabī’s mystical view, where the question of existence and knowledge of unity is discussed as the foundation of Ibn ʿArabī’s mysticism.According to our surveys, the issue of whether Ibn ʿArabī’s account of unity is applicable to architectural space has not been properly addressed in the past research. Instead, issues of the unity of existence and multiplicity within unity have been discussed separately in philosophy and architecture. Moreover, the architectural literature tends to focus on corporeal, visual, and symbolic aspects of architectural parts in the realization of unity. In the present research, we drawAssociate Professor, Department of Architecture, Faculty of Architecture and Urbanism, Tabriz Islamic Art University, Tabriz, Iran (Corresponding Author). This article has been extracted from the course "Wisdom in Islamic Architecture" in the Faculty of Architecture and Urbanism of Tabriz Islamic Art University. on Ibn ʿArabī’s views about the questions of existence and knowledge of unity as the foundation of his mysticism to tackle material and perceptual grounds in the Islamic architectural space to examine the move from multiplicity to unity.

Methodologically speaking, the present research is descriptive-analytic, adopting the qualitative research approach. Qualitative research involves identification of the relevant references, studies and overviews of the written sources, comprehension of their meanings, and extraction of the relevant material, establishment of relations between issues, and providing descriptions and analyses of them.

Creation of multiplicity in architectural space and its transformation into unity has been effective in attaining an understanding of the existential unity, such that this understanding in architectural space was a determinant of the degree of the work’s life, and was somehow a cause of its existence. In fact, to attain such a unity, the human presence and existence in the space is undoubtedly what engenders a motion toward its recognition. Accordingly, the move from multiplicity to unity in architectural space implies physical movement (translocation – ocular) and semantic movement (mental movement). During the movement in architectural space, the observer’s physical movement turns into visual movement, which in turn results in reception of a series of regression and connections in the observer’s mind, leading to his or her mental movement. However, once the observer begins to recognize and see signs, it enables him or her to move in the world of imagination to attain unity. In fact, genuine unity is obtained through human imagination.

There is a remarkable correspondence between perceptions of existential unity in both philosophy and architecture. On Ibn ʿArabī’s account, imagination is perception of images in the soul after having seen something. Indeed, imagination is the intermediary between dualities. So in his view, human imagination is capable of attaining unity in the world that is abstracted or detached from the sensible world (existence of multiplicity). Furthermore, in the unity of existence, finding the existence is the same as coming to exist, where the finding is through intuitions and revelations. In the Imam Mosque of Isfahan (or the Shah Mosque), manifestation of the pairs [imagination being in pair] in space provides a bedrock for the observer’s intuition and revelation of unity through a definition of hierarchies and qualitative geometry based on the principle of the centrality and symmetry and existence of light.

In Islamic architecture, the architect must be face all the issues in architectural design. Create quantitative & qualitative issues by observing the principles & rules of the process. The architect must create the architectural structure with geometry through art & based on theoretical reason. Architecture has numerical & theoretical dimensions, because it is for the human being as a thinking being, it has qualitative dimensions. The architect must pay attention to the quantitative & qualitative dimensions in creating the architectural building. Traditional Iranian architecture has quality dimensions that include the wisdom of philosophers & Islamic thinkers of Iran. These topics are combined with the basics of other topics to work. Islamic architecture is called Islamic because it combines with the principles of Islamic wisdom & philosophy in uses it. In order to underst& Islamic architecture, wisdom must be examined in the process of creating an architectural building. The truth of the function of wisdom in the process of creating an architectural structure is an important issue. Wisdom in the science of architectural geometry can mean Coded truths that include the Coded structure of architecture. The Coded truths in Islamic philosophy are the same as the divine truths. God provides knowledge of divine truths to thoughtful & knowledgeable human beings who seek the truths of the universe. Thoughtful human beings become aware of the divine truths of God to the extent of the power of their intellect & perception. Islamic architecture in the l& of Iran has always used the principles & subjects of geometry in external & internal science. The use of geometry is superficial in maps & decorations & inwardly it is an architectural building in general form & body. The geometry used in the Islamic architecture of Iran has been done by Islamic thinkers, mathematicians & Scientists. Geometry in architecture increases the strength of the architecture & its beauty. Geometry has used wisdom in creating the beauty & function of an architectural building. An architectural structure is successful when human beings can meet their biological & spiritual needs through it. A skilled & professional architect can use all external & internal issues in creating an architectural building with wisdom. Geometry must also consider beauty in creating an architectural building through wisdom. Knowledge of geometry & wisdom is very important in creating an architectural building. Architecture as a traditional profession needs wisdom in geometry. In this article, the subject of geometry has been studied & analyzed from a scientific & artistic point of view. Also in this article, the subject of wisdom in geometry in creating an architectural building has been studied. Wisdom in this article is in the form of theoretical wisdom & practical wisdom. The point is, how does mathematics in geometry combine with artistic & aesthetic subjects? & How to create architecture using wisdom? In the present age there is no connection between the subjects of mathematics which are used rationally & the subject of wisdom. This is also seen in the science & art of architecture today. In the past architecture of Iran, there was a deep connection between mathematics & wisdom. In the past architecture of Iran, the connection between wisdom & mathematics in creating geometry has made the architecture of beautifuly & also its proper functionaly. In the science of wisdom, geometry has a meaning in the form of a code & this code has external & internal meanings & truths. The facts in the codes are not normally recognizable by human beings. The code of geometry is in the structure of the universe & has divine truth. Geometry in this world has a trend towards beauty. Wisdom in science belongs to Islamic philosophy. The meaning of wisdom in Islamic philosophy is knowledge & awareness that has been created through reasoning. Argument arises through deep thought in the human mind.

Methouds & Material:

In this research, the views of Islamic mathematicians in the form of mathematics & wisdom have been studied. Islamic mathematicians include the following.Mohamad Bouzajani; Abu Nasr Farabi; Ibn Sina, Akhavan Al-Safa & Jamshid Kashani. The subject of the research method is to obtain geometry & wisdom from the perspective of mathematics. How to transfer geometry from visual and numerical dimensions to the practical world has been analyzed in this method. The success of riddles in the past must be examined in terms of wisdom and geometry. The research method of writing in mathematics and numerical subjects is deductive. The Grounded theory method has also been used in dealing with historical situations.

In Islamic architecture, geometry has been associated with wisdom. Wisdom in geometry has created a beautiful and functional architectural space and decorations. Geometry in the wisdom of Islamic architecture has a sacred place & has hidden secrets. Wisdom & geometry in architectural building, in addition to creating decorative roles in a general & specific way, has led to the recognition of the divine truth in the hidden layers of architectural construction. Accordingly, geometry in Islamic architecture has caused the symbolic identification of the truth of existence and the display of the hidden world. The geometry inside the architectural building is like a code that must be known. In Iranian Islamic architecture, geometry has been used to be aware of divine knowledge as well as to reveal the hidden truths of the divine world in the external world. Geometry has used wisdom for this issue.

Geometry is hidden in Islamic architecture as a mystery & truth. Geometry in its process shows real tangible subjects along with hidden subjects. Geometry creates awareness of the external & internal codes contained in the architectural building. The geometry of the codes in creating the architectural building in which wisdom plays a role can be identified & informed. In addition to a few topics in Islamic architecture, geometry deals with many qualitative issues. Theoretical wisdom & practical wisdom in understanding the science of geometry can in fact distinguish the outer world and the inner world. Geometry causes the objects that exist in the world of imagination and mentality to become a visible world & human beings can see it with their physical eyes. Geometry creates a logical connection between the external world & the internal world. This logical connection creates a balance between the worlds. Using the balance of geometry, he can distinguish the facts of existence. Geometry in Islamic architecture makes quantities & qualities conscious to man externally & inwardly.

The present study deals with the comparative study of Islamic architecture in the views of Titus Burckhardt and Oleg Grabar. Since the spiritual wisdom of Islam is manifested in the form and meaning of its arts, it seems that some scholars have neglected its various aspects in explaining the Islamic architecture’s meaning. Traditionalists with a semantic approach consider Islamic architecture to be influenced by the essence of Islam and historians consider Islamic architecture to be a continuation of Byzantine and Sassanid Art. Assuming that,despite the methodological differences in Burckhardt and Grabar's approaches,they explain Islamic architecture according to the role of religious component. The question is what influence their views have on the definition of Islamic architecture? Findings show that Burckhardt believes the formation of architecture and its elements have been derived from the Islamic traditions while Grabar refers to Islam as a cultural component along with historical and social ones.

The recognition of history and architecture of mosques can pave the way for understanding Islamic civilization. The Umayyad Mosque in Damascus is considered one of the masterpieces of the Islamic architecture, and knowing its history and architecture can be useful in shaping the Islamic civilization. This article has been written using a descriptive-analytical method and in the form of a qualitative study; and also it seeks to answer the question of what role did the evolutionary course of aesthetic and cognitive components at the level of "diachronic" and "synchronic" play in shaping the aesthetics of the structure of Islamic buildings, especially the Dome of the Rock and the Great Mosque of Damascus. The results show that some of the buildings of the early Islamic period were the result of the combination and retaliation of different cultures, and their aesthetics are multicultural. In this article, the history of building the Umayyad Mosque as one of the great works of the Islamic civilization and also the connection and relation of this great Islamic civilization with other existing civilizations has been studied.

What and how the city and Islamic housing in Islamic teachings require extensive reflection and correct inference in the sources of these teachings. Since Islamic teachings have beneficial effects on biological spaces, including housing, it is important to study and research in this regard. Although the principles of Islam are fixed and irreversible truths that have been laid down for all time, but the farewell is high and ijtihad is necessary. That is, at any time and time, it is necessary for specialist experts to adapt the principles of Islam to the changing issues that occur in time, and to determine what these issues are based on. It is evident that the principles laid down for the housing laid down from this The rule is not an exception and should be recognized and adapted to the rules and conditions of the time. The Islamic teachings presented in the Holy Quran and the Word of the Imams (PBUH) provide conceptual and practical strategies in the form of metaphysical and metaphysical principles, which can be utilized on the condition of observing certain principles and inferences. This research seeks to explain the methodology of extracting and correctly deducing Islamic teachings for designing housing design strategies. The research method of this research is a hybrid method (consisting of qualitative content analysis and rational reasoning) which, using this method and based on the narrative teachings of the school of Islam, hints for the inference of the Islamic teachings for their application in architectural design Housing is said to be a step forward in the pursuit of genuine Islamic architecture. The results of the research show that the main factors shaping the "Islamic Housing" are categorized into three main groups that their coherent and rational content will lead to the emergence of "Islamic Housing". The first factor is the "faith of the city" or the principles of their faith, from which we refer to the "intellectual space". The second factor is the "practical and moral principles" of Islam, from which we interpret the notion of behavior and the third factor in the housing structure, from which we refer to "objective space". This body is created by humans (the intellectual space) and with Islamic behavior (Islamic action and ethics), which explains the relationship between man and the outside world (including society, artistic environment and nature), which leads to the creation of space and environment. Which, while emanating from Islamic principles, refer to these principles and help human beings in the Muslim world.