نشریه پژوهش های معماری اسلامی
سال هشتم شماره 4 (پیاپی 29، زمستان 1399)

The system of the Islamic Republic, like other political systems, is trying to find the right model for the environment In order to make the realization of its political goals possible. Because the political intentions of any military are influenced by its vision of the originality of the individual or society, the role of this issue in the appropriate environmental model for the Islamic Republic needs to be pondered. Therefore, this study has been conducted with the aim of examining the concepts of individual and social originality in the system of the Islamic Republic and the appropriate environmental model for achieving its goals. To this end, this study seeks to answer the question of what factors affect the freedom and control of the environment in the Islamic Republic system and what model it should follows? The method of this research is a comparative study that has examined the types of governance systems and various environmental conditions in it with the tools of logical reasoning. For this purpose, three main steps in research have been designed. In the first step, the types of environment in liberal and social systems are examined based on the originality of the individual or society. In the second step, the originality of the individual or society in the thought of the Islamic Republic system is examined and the role of this belief in the creation of the environment is introduced. In the third step, multinature environments are introduced as an efficient model for expressing the characteristics of the studied free environment in the Islamic Republic system. Finally, it introduces a suitable environmental model for the Islamic Republic system and was concluded that the studied free environment is a suitable environmental model for the realization of both individual and social originality in the Islamic Republic which through regional identities in the environment and based on culture and original architectural patterns of each region is realized. In this case, the studied free environment simultaneously meets the needs of governance, peoplechr('39')s individual tastes and desires, and the temporal and spatial conditions of the environment. Because microcultures in religious governance are influenced by collective unity and the teachings of religion, the whole environment in Islamic society will be united with a variety of environments in their own configurations that derive from their religious identity. Therefore, environmental perspectives that express the features of multinature in the environment can be used as a model for theorizing about the quality of the emergence and evolution of the environment in the Islamic Republic system.

The realization of the concept of 24-hour city and urban nightlife has been controversial from the very beginning, even in the original source, the western cities. Adherents of the 24-hour city believe that the nightlife increases economic prosperity, presence of urban spaces, security enhancement, space branding, and etc. In contrast, opponents do not recommend the nightlife in cities for reasons such as energy wastage, occurrence of crime and offensive behaviors, environmental damage, increasing individuality and reducing social cohesion, and etc. Survey on existing examples of the nightlife in different cities suggests that a single pattern for nightlife cannot be imagined. In each society, according to requirements and facilities, general culture and social relations, and even the policies of the governments and the urban managers, different examples of the urban nightlife have been obtained. The introduction of this concept into the Islamic societies - including Iran - has also posed challenges to the urban management and citizens, including whether the same western concept of the 24-hour city and the nightlife can be realized in Iran? To what extent do those concepts and goals conform to Iranian-Islamic culture and lifestyle? And basically, what is the relationship between the concept of the 24-hour city and the nightlife with the Islamic instructions? And so the urban nightlife has had serious proponents and opponents in Iran. A review of theoretical literature of the 24-hour city, based on the Islamic instructions and the local and the cultural capacities, can probably provide inference of the 24-hour city and the urban nightlife in accordance with the Islamic lifestyle and cities of the Islamic countries, including Iran. The present study seeks to answer the above questions with qualitative method and to provide a pattern of the 24-hour cities and the nightlife based on the Islamic culture and the local capacities.

One of the main reasons for the deviations of human schools in the East and West of the world, especially the modernist and postmodernist currents that were created in Western culture after the Middle Ages and the Renaissance, has spread around the world to the present day. These are the deviations that have occurred in the divine religions, especially Judaism and Christianity, by the believers of these religions. Authoritative Islamic sources (Divine Word and Tradition of the Infallibles) have explained and analyzed these deviations. An example of such distortions is the Christianchr('39')s belief in concepts (God, the Prophet, manchr('39')s relationship with God, the Prophet, the ulema, society, and nature). In this paper, the effect of these deviations on one of the most important elements of human civilization, namely (human places of worship) and as a special example (cruciform churches) from the Islamic point of view, based on theory (Salam) has been interpreted and analyzed. The theory (Salam) divides human processes such as the construction of a place of worship into five general stages (ideas, motivations, and methods of the architect-artist, to create the body of the work and the effects of the work on the audience) and the effect of the deviations of each stage to the stages. Next, he interprets and analyzes the creation of the architectural work and its effects. In this theory, it is stated that the prophets and divine schools have provided innocent resources and bases for the first three stages of human processes with titles (beliefs, rules and ethics) and the fourth stage requires specialized ijtihad and creation of works by human beings in The world has nature. Thus, the existing problems in the form of civilizational works, including (the crucifixion churches), are the result of deviations in (beliefs, rules, and ethics) created in Christian culture. The present study is fundamental and the research method of this research is documentary and based on reliable primary and secondary sources and well-founded Islamic principles (analytical and interpretive) as well as the four Gospels and early Christian texts. In conclusion, the effects of Christian deviations (doctrinal, behavioral, and methodological) on the body of cruciform churches in terms of dimensions (geometric-spatial ideas, arrays, and symbols) have been evaluated and analyzed.

The home as the oldest and closest human shelter has a direct relationship with human culture. The connection between culture and architecture is more pronounced in vernacular residential architecture. Vernacular houses are the result of choices and adaptation of humans to the environment over time. They have evolved from the evolution of human experiences against various cultural, natural, biological, and economic factors. Human beings are always in the position of choosing different subjects of their lives. But what is true is that people usually choose things in different situations that are consistent with their mental structures, and at the same time, the result of that choice can meet their needs. It can be assumed that human culture is the basis of its various choices. Choosing is, on the one hand, influenced by the environmental conditions, which, basically, the type of response to these conditions influenced by cultural variables and attitudes of individuals.Therefore, the main question is the question of what, how and why the effect of the «choice» factor, especially cultural choices, is on the formation of the vernacular house›s structure in Ardebil. The purpose of this study is to understand the semantic dimensions of the vernacular houses of Ardebil and to analyze the role of cultural choices in shaping of spatial_ physical and behavioral patterns, and in organizing the structure of houses. Accordingly, a number of houses belonging to the middle class of the city from the late Qajar and early Pahlavi periods in the traditional context of the city of Ardabil were chosen as a case study. Then the physical dimensions and cultural and behavioral components related to their inhabitants were extracted. The methodology of this research is qualitative. The method of data collection is field studies, documentary studies, and semi-structured interviews. The method of analyzing data is descriptive-analytic based on the rational reasoning method and qualitative content. The research steps are pursued in four steps: in the first step, the «basis of choice», which consists of two sections: «environmental factors» and «basic assumptions of culture» or the third level of culture, are explained; In the second step, the «Indicators of choice», which include the second-level variables of culture, such as do›s and don›ts, norms, rules, expectations, and valuations, were analyzed; In the third step, the «manifestation of choice», which are examples of the Indicators of choice as «meanings», were examined; And in the final step, «Impressions of choice» or Patterns of space and patterns of current behaviors related to housing were analyzed. Following the above process in the formation of the structure of vernacular Ardebil houses in the late Qajar and early Pahlavi, the results were as follows: Environmental factors such as economic bottlenecks and cold climates formed meanings such as courtesy, self-sufficiency, foresight for the winter and ... as examples of choice indicators. These factors have had a great influence on the physical structure and discipline of the residential spaces of vernacular Ardebil houses in all three macro, middle, and small scales. For example, the orientation of the building, the establishment of the kitchen inside the house, the use of thick walls of brickwork and double-glazed windows, the presence of minimal spaces (consisting of a linear extension of a two-part pattern of the atrial chamber), simplicity in the components of the building, the use of indigenous materials and ... . Social and cultural commonalities such as worldview, religion, values, and beliefs, and ideals in the homogeneous and traditional Ardebil community of the time have shaped such meanings as the need to preserve kinship and neighborliness, the importance of the structure and position of the family, and norms and values such as religiosity, traditionalism, veil, Empathy with the people was in the minds of the people. The physical implications of these meanings are building houses of the same spatial pattern, without indicating superiority and isolation from other buildings, observing Islamic norms in the construction of houses, adopting solutions to privacy in houses, and so on. On the other hand, the behavior settings, the type of use of spaces, spatial divisions, territories and spatial boundaries, the relations of spaces, the use of communal spaces, etc. have also been influenced by valuations, norms, requirements, and the necessities of cultural factors. In sum, it can be said that culture in two stages affects human choices in relation to the issue of housing: 1) The basic assumptions or variables of the third level of culture (Figure 1), determine and explain the range of choice options for individuals. 2) Indicators of choice or second-level variables of culture (Figure 1), by defining a set of values, requirements, and necessities, generate meanings and orientations for the basis of choice, including environmental factors. This will prioritize some options against other options. Hence, human choices can be considered «cultural choices». Cultural differences are one of the most important factors influencing people›s choices. This means that differences in the culture of different societies create different meanings in people›s minds that create different behavioral and physical- spatial patterns. The research process of this paper for the recognition of vernacular Ardebil houses can be used as a model for understanding the structure of other houses in other regions and cultures. However, the method used in this research will have different results for different climates and cultures. However, given the fact that many variables of the basis of choices, such as climatic conditions and some of the basic assumptions of culture in different societies, have remained constant over time, one can use the results of the analysis of the structure of vernacular houses to improve the housing situation today in order to help make the house more consistent with the ecosystem, climate, and culture of societies.

Problem expression: 

The manifestation of modern thinking in urban life and, consequently, the spread of the culture of individualism and civic indifference in recent years, has faced problems for urban dwellers such as isolationism and reduced social interactions. Therefore, peoplechr('39')s need for places for social interactions and psychological needs has become one of the necessities of urban life. Thus, recognizing human beings and how they relate to others as a social being, as well as examining potential camps and capacities for social action in order to achieve this, is very important and is one of the factors that many planners and city managers consider. For this purpose, in recent years, the issue of social interactions has been of great importance due to its impact on factors such as social cohesion and solidarity, responsibility and sense of belonging of residents, supervision and social security. To this end, many efforts have been made to create a suitable environment for the creation or increase of social interactions. In this regard, the focus of the planners has been on spaces such as local parks, social hangouts, neighborhood centers which in most cases have not been able to meet expectations. Meanwhile, mosques have been neglected due to their potential capacity to accept diverse functions and have long played a significant role in social interactions among residents. These inaccuracies have persisted to the point that mosques that have been the center of social interaction and interaction are currently content with only their religious role.

The Objective of research: 

In this research, an attempt has been made to examine the status of mosques and the effect it has on social interactions between residents.

In order to achieve the objectives of the research, the present research approach is case-oriented. For this purpose, The Shahshahan neighborhood of Isfahan has been studied in order to achieve the goals of the research due to a large number of mosques. The present study is observational in terms of nature, descriptive-analytical, and data collection tools in this research. The statistical population of this study was selected according to Cochranchr('39')s formula of 95 people, and the Spearman correlation coefficient was used to analyze the information.

Findings of the research:

 In order to evaluate the social interactions of the residents of Shahshahan neighborhood of Isfahan, four indicators of neighborhood memberschr('39') knowledge, social contacts, social trust, and intimacy, and social relations, which are extracted from the theoretical literature of the research, have been used. According to the information obtained, the amount of social interactions in the Shahshahan neighborhood can be evaluated as average. Also, in order to investigate the role and position of mosques on the level of social interactions in the Shahshahan neighborhood of Isfahan, first, the level of presence of neighborhood members in mosques has been studied. According to the information gathered, about half of the members of the Shahshahan neighborhood have a small presence in mosques. Also, according to the observations made, many mosques in the the Shahshahan neighborhood are inactive, and most of the mosques that are active in the neighborhood have only been content with their religious role. Then, in order to measure the role of mosques on the social interactions of the residents of the neighborhood, criteria were developed for this purpose, and the role of the mosques of the neighborhood on the interactions and interactions between the members of the neighborhood was examined. The results show that mosques have a relatively significant impact on the social interactions of the residents of the Shahshahan neighborhood, and more than half of the statistical samples have stated that mosques are effective in their social interactions with their neighbors and all their neighborhoods. Finally, in order to investigate the role and position of mosques on the level of social interactions of residents of the Shahshahan neighborhood of Isfahan, Spearman correlation coefficient has been used to investigate the intensity and relationship between indicators. The findings show that there is a relatively high correlation between the presence of neighborhood residents in mosques and the impact that mosques have on social interactions between residents. Also, by accordance with different levels of social interactions, mosques can promote social interactions among residents to the highest level due to their ability to accept multiple maps as well as their capacity to accept and attend different sections of society. The results also show that more than half of the population of statistical sample of their social interactions in mosques as much as the conversation with members of the neighborhood and about 25% of the statistical sample expressed their level of social interactions in mosques at the highest level of social interaction (collective action). Have done. This means that the level of social interactions in mosques is at a high level, and these spaces also can strengthen social interactions among the residents of the neighborhood. Therefore, a deep understanding of the functions and functions of this sacred space, as well as a detailed and analytical look at the unique features of mosques and their use in todaychr('39')s cities can be useful in promoting social interactions between residents and increasing environmental quality.

In the far pasts, Turkey was one of the countries with diverse civilizations. It has been rich and affected by Byzantine architecture of the architectural view point. The entry of Islam into Turkey and the formation of Islamic governments during the Ottoman era led to the formation of a particular type of Islamic architecture in Turkey. The architecture of Turkey mosques is one of the most prominent Islamic architectures, especially in Istanbul. This research is based on the assumption that the architectural pattern of Turkey mosques is a combination of the early Islamic, Iranian and Turkey native mosques architecture. The rooting the architecture features of Turkey mosques are the subject of this study that it is addressed the influencing the Turkey mosques architecture on the early Islamic mosques the architecture, a rich architecture with a long Byzantine and Greek before entry the Islam and the advanced Islamic civilizations architecture in the neighboring Turkey, such as Iran.The architectural features of the Turkey mosques generally include the naves in facing  to the Quibble, the presence of the mosque in the neighborhood, the entrance of the courtyard to the house dome on the direct axis, the coordination of the geometry of the columns with geometry of the plan and the organization of the spaces in the direction of the Quibble, dividing into naves efficient space with a human scale, the use of the light element under the house dome and the creation of spiritual space, the enormous half domes that strengthen the main dome, external image formed by multiple domes, pencil-shaped structures, Byzantine domes, use The geometric floriated and calligraphy on the stone are the porticos for threshold and naves entrances. The rooting above architectural features of this research is leaded to the discovery the architectural pattern of Turkey mosques. This research is conducted using library research method and texts review and analytical-description model.In the mosques of Turkey, there is two vital factors of architecture, namely light and space, and their effect on each other and the central dome such as vast shadowing or baldachin on four huge stones, and two concha’s domes surrounded by it, and windows located at the base of the central dome to cause enter the light rays to the building, creating a spiritual atmosphere and cause think that itchr('39')s suspended in the air and does not rely on place. The light in the Turkey mosques has caused the material and spiritual world supernatural link together. the light shine in the space is prevented the attention to the detail of spectator, and this rotatory motion is invoked the eternity of a component to other one.Architectural features of Turkey and Ottoman mosques are dome-shaped nave, cylindrical and conical minaret, carvings and engraving as embellishment, decorations of the entrance facade at veranda and portico roof adytum and open spaces scene with triple porticos adjunct to the nave.Emphasis on the imitation of the Arabic style with the Iranian manner and style in Turkey mosques, Iran for threshold and the ultimate entrance the nave to mosque, and the emphasis on dome-shaped space has been preferred to covered mosque without the courtyard due to Turkey climate. Applying the dome-shaped forms has Anatolian root. The use of geometric motifs, floriated and calligraphy on the stone was influenced by Byzantine art. In Turkey mosques, there was a hierarchy of entrance to the courtyard and its surrounding porticos, and sometimes outside the mosque courtyard and direct entrance into the nave. In Turkey mosques has integrated the dome space and the nave and is created four column nave that dome is located in the center and above of the mosque. In fact, the architectural change of Turkey mosques was an ancie archy of entrance to the courtyard and its surrounding porticos, and sometimes outside the mosque courtyard and direct entrance into the nave. In Turkey mosques has integrated the dome space and the nave and is created four column nave that dome is located in the center and above of the mosque. In fact, the architectural change of Turkey mosques was an ancient background in its architecture that has the Greek and Byzantine background on the one hand and the effects of Achamenian and Sassanid Iran on the other hand, and Islamic concepts with the background of the minority Asia of this land eventually established the Ottoman period and can be said that the Turkey mosques architecture is also due to the geographical location of Iranchr('39')s style.

Architecture is the product of different contexts؛ so, the way of dealing the builders of a building with the architectural elements, has different semantic and physical manifestations in different contexts, despite the similarity in general. As an example, the light in the Shia religion of Islam is a symbol of the divine essence and expression of existence and it has always been considered by Muslim architects. To the extent that the spatial perception of many buildings of this period, regardless of the semantic position of light, leads to an incomplete understanding of space. This is especially visible in the design of religious buildings in general and mosques in particular. The mosque, which is the manifestation of the most ideal religious ideas and the most complete symbol of Islamic architecture, has been the best place to observe and study the theoretical and practical connections of its builders. However, today, in the construction of mosques, the role of light has been reduced only as one of the climatic elements and only for the function of lighting. The semantic aspects of light as they existed in the past are no longer known. The premise of this research is that light has appeared in the architecture of Isfahan in the Safavi period by emphasizing the semantic principles of the art. So the aim of this study is investigation of the qualitative characteristics of the presence of light in the architecture of Sheikh Lotfollah Mosque in Isfahan. The statistical population of this research is the mosques of the Safavi period in Isfahan. Among them, three mosques of Sheikh Lotfollah, Hakim and Imam have been studied. The research method of this study is descriptive-analytical and case study. The required data for this research have been collected through field observations, photography and library studies and have been qualitatively analyzed. After a semantic study of the presence of light in Sheikh Lotfollah Mosque, a three-dimensional hierarchical system was identified. This structure includes three stages of separation, transfer and connection (pause, ‌movement and emphasis) in the design of this building. A system that seeks to move from matter to spirituality, to move from darkness to light, to move from heaviness to light, and to move from the underworld to the world of divinity. The result is an all-spiritual space in which the presence of God is felt everywhere.

The Chalabi Oghlu Shrine with a mystical-spiritual space is one of the structures which is based on the fundamental thinking of the mysticism. And these concepts have influenced the formation of the architecture of this collection. Archetypes are universal facts that derive from human unconscious mind and are integrated in to human conscious mind as a global collaborative information in the form of imagery.The concept of an archetype appears in areas relating to behavior, historical psychological theory, and literary analysis. To break the gap between the apparent and the hidden part of their minds, and to understand the archetypes, humans need the sources, such as symbols, myths, dreams, and memories. Archetypes start appearing when they find content, because they are  empty and have no meaning without content and on themselves alone. Architecture is a medium for the expression of human collective unconscious, universal myths, dreams and memories which act as a symbol in architectural spaces. One of the key archetypes that has been introduced in Jungchr('39')s analytic psychology is the archetype of "process of individuality" that deals with spiritual questions about the meaning of life and the goal of creation. The purpose of this paper is to answer the question of : whether by achieving semantic concepts of these archetypes, can one understand the archetype concepts and how they are objectified in the mystical space of this tomb collection. Based on the purpose of this study, which is the recognition of archetypes semantic concepts, using historical interpretation method, the techniques used in sign perception have been used. The word solouk(a way of conduct in mystical journey) means going, but it is a special kind of going, which has different meanings for different groups. There is a controversy among the mystics about the precedence and steps of solouk(mystical journey).The number of these steps starts from three stages and continues to hundreds of steps. Despite all the controversies, they all agree that the mystic must attain the knowledge of God. With this knowledge he reaches perfection, and this knowledge is obtained by walking through the stages of solouk and desirable achievement. Despite the coherence of  mystical views on the stages of solouk (mystical journey), the basis of discussion and comparison in this research is the opinions of the mystics before the seventh century. In many number of sources, mystical journey has been studied and compared with the archetype of individuality process. Explaining the archetypes semantic concepts, in the gnostic space of the Chalabi Oghlu tombchr('39') collection:1. Archetype "Birth, Death, Reincarnation" The tendency towards the beginning of new life and rebirth has always been of human interest and is one of the most important common concepts created in the collective consciousness of humankind. Jung has also referred to many archetypes in his works, but in the ”Four Archetypes: Mother, Rebirth, Spirit, Trickster” book he gives an example of an archetype that, in most of his other works, has been one of the most controversial archetypes. And that is the archetype of rebirth. In the Chalabi Oghlu Shrine, this archetype has been used in a hierarchical manner and  with physical combination of spaces in addition to the mystical hierarchy, it has been viewed as a symbol of the spiritual path and the desirable end. The path which has started from the entrance and the corridors and the zaviye khademan(cornerstones of the servants) and taliban jannat(cornerstone of heaven volunteers) and with the social activities, which gradually disappears from this state and takes on a personal nature. And After the transition from the spaces of solitary chambers, and samaakhaane(mystical dance chamber), provision is made for entering the tomb. As previously mentioned, this archetype includes within itself innumerable archetypes, such as the individuality process, which is embodied in accordance with mystical conduct in the architectural structure of the Chalabi Oghlu shrine.  2. "process of individuality" archetype As mentioned earlier, the stages of the process of individuality are stated coinciding with the steps of mystical passage which requires knowing the relationship between these stages with the steps taken in the Chalabi Oghlu Shrine and how they are manifested in the architecture of complex.  A. First step: "recall" or "hunt of the self by the inner friend" and confronting Persona (Mask)  In the Chalabi Oghlu Tomb collection: The Poors stage and  The Taliban Jannat(heaven volunteers) B. Second Stage: Meeting the Shadow In the Chalabi Oghlu shrine: Central courtyard, Porch, and solitary chambers C. Third Stage: Meeting Anima and Animus In the Chalabi Oghlu shrine: Sufa (Avon), Altar, House of Jamah (Jam House, and Sama House) D. Fourth Stage: Meeting the "Self" and "Unity with the self" In Chalabi Oghlu shrine: Tomb The physical structure of this tomb complex conforms to the eight levels of mysticism, and the four stages of the "individuality process" archetype. And it is a medium for expressing these truths, which can be manifested in different ways.