Architecture and Urban Design

Nowadays in countries with long history and civilization most of factors that distinguish the historical city is available in the form of physical identity. It always absorbs significant attention of urban planners, residents and visitors and quality of life. It has played an important role in quality of next generation. The objective of this research is to investigate and analysis the components of the city's physical identity in Iranian cities such as Isfahan, Shiraz and Yazd and capabilities of that historical urban identity in field of natural artifact and human factors. Research method is descriptive-analytical with qualitative and quantities approach to recognize and prioritize the factor using AHP analytical hierarchical process that provides a comprehensive and rational framework for structuring a decision problem, for representing and quantifying the Iranian cities , for relating those elements to physical identities, and for evaluating them. This applied study has a de...

Drug abuser patients (n = 104), age ranging from 19 to 42 years, were randomly recruited to investigate the serum levels of trace elements (Cu, Zn, Fe, and Mg), malondialdehyde (MDA), and immunoglobulin (IgG, IgA, and IgM) before and after clinical intervention. Control group also included 104 healthy individuals. Blood samples were analyzed for determining trace elements, MDA, and immunoglobulin using atomic absorption

Decision tree is a widely used technique to discover patterns from consistent data set. But if the data set is inconsistent, where there are groups of examples (objects) with equal values of conditional attributes but different decisions (values of the decision attribute), then to discover the essential patterns or knowledge from the data set is challenging. We consider three approaches (generalized, most common and many-valued decision) to handle such inconsistency. We created different greedy algorithms using various types of impurity and uncertainty measures to construct decision trees. We compared the three approaches based on the decision tree properties of the depth, average depth and number of nodes. Based on the result of the comparison, we choose to work with the many-valued decision approach. Now to determine which greedy algorithms are efficient, we compared them based on the optimization and classification results. It was found that some greedy algorithms (Mult_ws_entSort, and Mult_ws_entML) are good for both optimization and classification.

The different offered definitions of “Neighborhood Unit” in various approaches and viewpoints by different specialized views, on the one hand; and excessive attention to expert-oriented and reduced viewpoints as well as neglecting residents’ perception of the neighborhood on the other hand necessitate providing a complete and exact definition of neighborhood which can cover all approaches and viewpoints. Therefore, this paper applied the content analysis research method – descriptive content analysis- to analyze the numerous important neighborhood definitions meticulously. It scrutinizes two different approaches, specialized views (expert-oriented) and the perceptual approach (resident-oriented) in order to extract the most appropriate and repeated indicators, and finally introduce a comprehensive definition of neighborhood according to these indicators. Result show significant differences exist between neighborhood characteristics according to the definitions given by experts, famo...

Images, signs and meanings are narrated for citizens as a daily story. Then, through such observation an Iranian man -living in 21th century- leads to a perception about the conditions of his city and his society. Urban landscape which is representing to his addressees a variant and enduring atmosphere from a lookout point to a living space has encompassed a collection of signs. This semiotic aspect gives an immediate chance of perception to the citizens.
Today, Iranian citizen – as a main addressee of urban landscapes- has muddled around perceiving liveability and identity from his surrounding urban landscapes because such places rely on the peripheries of modernization instead of practicing its vibrant and dynamic spirit. By the aid of semiotics approach, this article tries to analyzing and interpreting urban landscapes. Besides, it describes causal relations of existent signs with the two matters of liveability and identity. This approach as an option aims to translate sensory and dramatic understandings into analytical structure. Instead of exercising the measuring questionnaires, this research will be based on the researcher himself as a main measuring implement.
Finally, following lines intend to answering some questions containing “what are the contents of comparing urban landscapes affected by landscape architecture with others?” and “are the landscape architectural role achieved in recreation of liveability and identity through today’s urban life? If the answer is yes, how is it come to real? According to the vast domain of the subject, two sequences have selected in of Valiasr Street as case studies within the realm of micro urban landscapes.

شاه عباس اول مانند بسیاری از پادشاهان دیگر، توجهی خاص به مساجد جامع داشت. وی پس از انتخاب اصفهان به پایتختی، سعی در مرمت بازار و مسجد قدیم داشت که با مخالفت زمین‌داران آن زمان مواجه شد. سپس، تصمیم به احداث میدان نقش جهان گرفت و مسجد جامع عباسی را به‌عنوان مسجد جامع جدید شهر، برپا ساخت. در این مقاله، دو مؤلفه اصلیِ مشخصه مساجد جامع، نماز جمعه و اعتکاف، مورد بررسی قرار گرفته‌اند و هدف مقاله، شناخت وضعیت مسجد جامع عتیق، به‌لحاظ اجتماعی و سیاسی، پس از احداث مسجد شاه است. روش این مقاله، تفسیری- تاریخی بوده و از منابع نوشتاری درجه اول و دوم برای حصول نتیجه استفاده شده است. نماز جمعه به کمک فتوای علمای برجسته شیعه در دوره صفویه احیا و اولین نماز، در مسجد جامع عتیق اصفهان برگزار شد. شاه عباس، پس از اتمام ساخت مسجد شاه، نماز جمعه را از جامع عتیق به مسجد شاه منتقل کرد و این مسجد در دوره‌های پس از او نیز محل اصلی اقامه نماز جمعه شد. بحث بر سر جواز برگزاری اعتکاف نیز در همین دوره، موجب کشمکش بسیاری میان فقها بود. علمای هم‌عصر شاه عباس درباره اعتکاف فتواهایی صادر کردند که به موجب آن، در مساجد دیگری چون مسجد شیخ لطف‌الله، مراسم اعتکاف برگزار می‌شد. به این سبب، اعتکاف نیز در انحصار مسجد جامع عتیق نماند. شاه عباس اول با انگیزه اقتصادی و تلاش برای رونق بخشیدن به کانون جدید خود در شهر اصفهان، میدان نقش جهان و مسجد شاه را برپا ساخت و برای مقابله با رقبای این کانون، میدان کهنه و مسجد جامع عتیق، کوشید. نتیجه این کوشش او آن بود که مسجد جامع عتیق در سایه مسجد شاه قرار گرفت و فعالیت‌های مذهبی، سیاسی و اجتماعی مخصوص مساجد جامع مانند؛ نماز جمعه و اعتکاف، از این مسجد به جامع عباسی انتقال یافتند.
Abbas I, like many other Iranian kings, devoted special attention to the Jame Mosques.
Following Isfahan’s election as his capital, he was trying to renovate the Bazaar and
the old mosque, which was faced by the opposition of landowners at the time. Then he
decided to build the Naghsh-e Jahan square and set up the Jame Abbasi as a new Jame
Mosque in the city. In this paper, the two main components of the Jame mosques have
been investigated, Friday prayers and e’tekāf, and its aim is to recognize the status of
Atigh Jame Mosque, socially and politically, after establishing Shah Mosque. The method
of this paper is historical-interpretative and uses the primary and secondary sources to
achieve the result. Friday prayers were revived with the help of prominent Shiite jurists
in the Safavid period and the first prayer was held in Atigh Jame Mosque. Abbas I, after
completing Shah Mosque, delivered Friday prayers to this mosque, and the mosque
was also the main venue for Friday prayers in the next periods. In the same period, the
discussion of withdrawal of e’tekāf also caused many quarrels among the jurists. The
contemporary jurists of Shah Abbas issued fatwas, about e’tekāf, that let it held in other
mosques like Shaikh Lotfollah Mosque. For this reason, it was not confined to Atigh Jame
Mosque. Shah Abbas set up an economic stimulus, Naghsh-e Jahan Square and Shah
Mosque, and tried to boost this new focus in Isfahan to counter the rivals, the Old Square
and Atigh Jame Mosque. The result was that Atigh Jame Mosque was overshadowed by
Shah Mosque, and specific religious, political and social activities of Jameh Mosque, such
as Friday prayers and e’tekāf, were comprehensively conveyed to Jame Abbasi Mosque.

ابوحامد محمد غزالی عارف و فیلسوف و فقیه و متکلم قرن پنجم هجری است که تأثیری شگرف در فرهنگ ایران داشته است. مهم­ترین اثر او کتاب احیاء علوم الدین است که آن را برای زنده کردن دانش­های دینی، در دورۀ عزلت، به نگارش درآورد. موضوع کتاب علم معامله است، از این روی اشارات فراوانی به معماری در آن یافت می­شود. دسته­ای از این نکات در مورد تزیینات و تجمل در معماری و مواد و مصالح در بناهاست. غزالی در صفحات مختلفی از کتاب دربارۀ انواع تزیینات و تجملات در بناهایی چون مسکن و مسجد سخن گفته و اقسام گوناگونی از مواد و مصالح را، اعم از گچ و خشت و آجر و نی، بررسی کرده است. این مقاله محصول دسته­بندی مطالب گردآمده از کتاب و در چهار باب سامان یافته است. در باب اول مقدماتی دربارۀ نگاه غزالی و اندیشۀ وی بیان می­شود. این مقدمات برای فهم بهتر چگونگی انجام پژوهش و استدلال از طریق مطالب لازم به نظر می­رسد. باب دوم در خصوص تزیینات در معماری و حرمت و حلیت آن است. در باب سوم تجملات معماری شامل ارتفاع بنا و متاع بنا بررسی می­گردد. باب چهارم در مورد استفاده از مواد و مصالح، خصوصاً گچ و آجر، است و در خاتمه مبحثی در مورد نگاه جامع غزالی به مواد و مصالح از حیث دوام آن­هاست. تحقیق با روش تفسیری و به شیوۀ قرائت و فهم و تفسیر احیا به واسطۀ خود متن انجام شده است، بنابراین محور این تحقیق کتاب احیاء بوده و فقط برای فهم بهتر این کتاب به دیگر آثار غزالی و منابع درجۀ دوم رجوع شده است. مطابق این مقاله، مصالح کم­دوام از نظر غزالی برای ساختن مسکن بیشتر مطابق زهد است و کم­دوامی مصالح عموماً معیاری برای ارزش­داوری مثبت بناهاست. در دستگاه فکری غزالی، در حالی که تزیینات با رعایت شرایط لازم آن به خودی خود مباح تلقی می­شود، آرایش و تزیین برای زیست زاهدانه مذموم است. آذین مساجد از آن روی که خانۀ خداست رواست و مواد و مصالح به خودی خود عامل ارزش­داوری بنا و بانیان آن است.
Abu Hamed Mohammad al-Ghazālī was a mystic, jurist and theologian, who lived in the fifth century AH, and significantly influenced Iranian culture. His greatest work is Iḥyaʾ ʿŪlum al-Dīnʾ, written in his seclusion period to revive religious knowledge, with the subject being applied knowledge, and hence the wealth of architectural information in it. The book is partly about ornaments, materials, and their ordinances. These are referred to in various parts of the book with various kinds of materials and ornaments examined. The present article starts with introducing Al-Ḡazālī’s views and thoughts, in order to better understand subsequent parts of the research. What follows is about ornaments and its sanctity or otherwise. Next comes a discussion about luxury in buildings with regard to building height and properties. In the next part, the use of materials and their durability is discussed. The research is based on an interpretative approach, mainly reading and interpreting the original text of Eḥyāʾ. Other works of Al-Ḡazālī’s and other sources are used as subsidiaries, though. What this article finds is that short-lasting materials are positively considered by Al-Ghazali in the Zuhd realm. Furthermore, whilst he does not mind ornamentations subject to certain conditions, they are seen as at odds with ascetic life. Ornaments in the mosque are legitimate as it is the house of God, and materials are agents for judging the building and its founders.

Abu Hamed Mohammad al-Ghazālī was a mystic, jurist, and theologian who lived in the fifth century AH and significantly influenced Iranian culture. His most significant work is Iḥyaʾ ʿŪlum al-Dīnʾ, written in his seclusion period to revive religious knowledge, with the subject being applied knowledge. Therefore, it can be regarded as an architectural information reference. This research is dedicated to understanding al-Ghazālī's principles for architecture and its status in Iḥyaʾ. It was done by the Historical-Interpretation approach, reading and interpreting the original text of Iḥyaʾ, and that is why just for mentioning the evidence and having an improved perception of Iḥyaʾ, other al-Ḡhazālī's books and references were used. The outcome of this research is two architectural categories from Iḥyaʾ. These are form and content and the rules of architecture. In Al-Ghazali's opinion, the craftsmen, along with other people, can also make the spiritual journey based on their crafts. He has to do his crafts with the ḏhekr (God's Remembrance), Seek the real contents from the world's forms, construct as an implication to the most beloved, God, and construct the world to construct his hereafter.

ابوحامد محمد غزالی، عارف، فقیه و متکلم قرن پنجم هجری که تأثیری شگرف در فرهنگ ایران داشته است. مهم‌ترین اثر او، کتاب احیاء علوم‌الدین است که غزالی آن را به جهت زنده کردن دانش‌های دینی، در دوره عزلت به نگارش درآورد. موضوع کتاب، علم معامله است؛ از این‌رو، اشارات فراوانی به معماری در آن یافت می‌شوند.
این پژوهش، به فهم آرای غزالی راجع به معماری و شأن آن در احیاء می‌پردازد. تحقیق، با روش تفسیری و به شیوه قرائت و فهم و تفسیر احیاء به واسطه خود متن انجام شده است. محور این پژوهش، کتاب احیاء بوده و فقط برای فهم بهتر این کتاب، به دیگر آثار غزالی و منابع درجه دوم رجوع شده است. این تحقیق، حاصل انتظام بخشیدن به یافته‌های گردآمده از احیاء و استدلال برای فهم آرای غزالی درباره معماری است.
محصول این پژوهش، دو روایت متفاوت از سخن غزالی راجع به اهل پیشه و صانعان است. روایت اول، به وجهی اجتماعی از جایگاه معمار اختصاص دارد. معمار در این مقام، از اهل پیشه است که جزو عوام خلق محسوب می‌شود، بر عوام غفلت غالب است و این غفلت، نگه‌دارنده‌ نظام دنیا. او باید به زهد روی آورد و زاهدانه به پیشه خود مشغول شود. در این سطح، نساختن همواره بهتر از ساختن است و ویرانی برتر از آبادانی. در سطح دوم سخن غزالی، نگاهی دیگرگون حاکم است. در این سطح، معمار، فارغ از شأن اجتماعی خود، می‌تواند سالک طریق حق باشد، از مقام زهد فراتر رود و به مقام محبت، که عالی‌ترین مقام است، نائل آید. او لازم است در این مقام، ذاکرانه به پیشه خویش مشغول شود، از صورت‌های جهان به طریق عبرت، معانی را طلب کند، آنچه می‌سازد دلالت بر کامل‌ترین محبوب، خداوند، داشته باشد و به‌تن، دست به عمارت دنیا زند و به‌دل، ویرانی آن را خواهد.
Abu Hamid al-Ghazālī was a mystic, jurist and a theologian, lived in the fifth century AH, who had significantly influenced Iranian culture. His greatest work is Iḥyaʾ ʿūlm al-dīnʾ, which he wrote to revive the religious knowledge, in his seclusion period and with the subject of “transaction knowledge”, therefore there could be found architectural information in it. This research is dedicated to understanding Al-Ḡazālī’s principles for architecture and its status in Eḥyāʾ. This was done by the interpretation approach, reading and interpreting the original text of Eḥyāʾ. The focus of this research is the book of Eḥyāʾ, and it referred to other Ghazalis and secondary resources only for a better understanding of this book. This paper is the result of organizing the collected findings of Eḥyāʾ and the argument for understanding Al-Ḡazālī’s principles about architecture. The outcome of this research is two different narratives of al-Ghazālī about the craftsmen. The first narrative is about the social status of architect. The architect in this status is a craftsman who is among the ordinary people. Ordinary people’s essence is neglecting and this neglect retains the world’s order. One must be ascetic and devote himself to his crafts. At this level, not constructing is better than constructing and desolation is better than development. At the second level, Al-Ghazali’s view is quite different. By this level the architect, regardless of his/her social status, can be a prosperous servant of God, exceed the institution of asceticism, and achieves the status of affection, the highest authority. He needs to be engaged mindfully in his craft, to seek the meanings from the appearances of the world, build what reminds of the most beloved, God, and develop the world by his body while desolate it in his inwardness.

زمانی که سخن از آموزش معماری در دانشگاه به میان می‌آید پرسش‌های بسیاری در باب شیوه‌ی آموزش وجه عملی معماری مطرح می‌شود. این وجه از معماری در قالب کارگاه‌ها (استودیو، آتلیه) تدریس می‌شود که بخش عظیمی از اغلب برنامه‌های درسی در رشته‌ی معماری را شامل می‌شود. در کارگاه‌های معماری، به‌سان دیگر دروس، مجموعه‌ای معارف، که بیشتر صورت مهارت دارند و گاه از جنس شهودند، به دانشجویان تدریس می‌شود. اما همواره پرسشی مطرح است که این معارف به چه طریق و صورتی باید تدریس شود. دانشوران بسیاری در این باب گفت و گو کرده و نظریات مختلفی راجع به چگونگی برقراری ارتباط میان تدریس وجه عملی و وجه نظری معماری مطرح شده است.
این مقاله در پی یافتن جایگاه منابع مکتوب در تدریس دروس کارگاهی رشته‌ی معماری است. راهبرد مقاله نمونه موردی است. به جهت یافتن پاسخ پرسش‌های این مقاله تلاش کردیم برنامه‌ی درسی دانشگاه‌های برتر دنیا را مورد بررسی قرار دهیم. از نظام رتبه‌بندی دانشگاه‌ها با عنوان QS که یکی از مهم‌ترین نظام‌های طبقه‌بندی دانشگاه‌هاست بهره بردیم. دسته‌بندی این وبسایت در سال ۲۰۱۹ و در موضوع معماری و محیط انسان‌ساخت مبنای این پژوهش قرار گرفت. در این تحقیق پنجاه دانشگاه اول در لیست QS مورد بررسی قرار گرفت. این لیست از دانشگاه UCL انگلستان در رتبه‌ی اول شروع می‌شود و به دانشگاه شانگهای در رتبه‌ی پنجاهم ختم می‌شود. از این پژوهش چنین بر می‌آید که میان فهرست منابع برای دانشجویان و استادان تمایز وجود دارد، منابع به رویکرد دانشگاه و استاد وابسته است، آموزش مبتنی بر سمینار و سخنرانی و کار عملی است و مجموعه ثابت و متغیری از منابع مکتوب در دانشکده‌ها مورد استفاده قرار می‌گیرد.

Matla Al-Shams by Mohammad-Hasan Khan Etemad-al-Saltana is one of the most important geographical books from Nāṣeri Era. The book contains extensive information about several cities and villages in Iran, including the 14 th hegira century's holy city of Mashhad. The present article aims at the investigation and interpretation of an image portrayed of Mashhad by Mohammad-Hasan Khan Etemad-al-Saltana in his book "Matla Al-Shams". To do so, first of all, the importance of Mashhad from the perspective of Mohammad-Hasan Khan in the position of an author and as an individual belonging to Qajar era will be investigated based on the extant evidences. Next, the current research paper's writer tries decoding the significations of "holy Mashhad" in "Matla Al-Shams" and distinguishing their relationship with the holy shrine of Shiites' eighth Imam through interpretation of the proofs and materials existent in the book.

Abu Hamed Mohammad al-Ghazālī was a mystic, jurist, and theologian who lived in the fifth century AH and significantly influenced Iranian culture. His most significant work is Iḥyaʾ ʿŪlum al-Dīnʾ, written in his seclusion period to revive religious knowledge, with the subject being applied knowledge. Therefore, it can be regarded as an architectural information reference. This research is dedicated to understanding al-Ghazālī’s principles for architecture and its status in Iḥyaʾ. It was done by the Historical-Interpretation approach, reading and interpreting the original text of Iḥyaʾ, and that is why just for mentioning the evidence and having an improved perception of Iḥyaʾ, other al -Ḡhazālī’s books and references were used. The outcome of this research is two architectural categories from Iḥyaʾ. These are form and content and the rules of architecture. In Al-Ghazali’s opinion, the craftsmen, along with other people, can also make the spiritual journey based on their crafts. He h...

Aratta is a project being developed as a web-based research tool which allows note taking along with establishment of semantic relations between notes as well as providing reference management services. The idea of Aratta is a combination of social contribution and semantic web concepts. In this project a semantic wiki has been developed to meet the needs of research in the domain of Iranian Architectural History. Aratta deploys a conceptual model for semantic relations which prevents common misunderstandings in Interpretation of Iranian architectural history. The project applies six refinements established based on DC relation element as semantic Meta data.

Keywords: semantic web; social contribution; experts’ contribution; reference management; meta data quality; concrete concepts; DC relation refinements. Social Tagging; Search Engines and Metadata; Quality and Evaluation; Metadata Generation Processes

«رده‌بندی» و «طبقه‌بندی» در علوم همچون ابزاری است که به اتکای آن می‌توان فهم موضوع‌ها و رابطه آنها با موضوع‌های دیگر را تسهیل کرد. هر طبقه‌بندی بنا به اعتباری صورت می‌گیرد و بر این اساس اعتباری و قرارداری است. در چند دهه اخیر در حوزه شناخت معماری ایران و به ویژه در شناخت «خانه» اصطلاحی رایج شده که نشان از نوعی دسته‌بندی دارد: «درون‌گرایی و برون‌گرایی». پرسش اصلی در یادداشت حاضر معیارهای این دسته‌بندی است و به دنبال پاسخْ نظرات مطرح شده در این باره طی چند دهه اخیر مطرح و بررسی شده است.
کلید‌واژه‌ها: رده‌بندی، معماری ایران، خانه، درونگرایی، برونگرایی