عنوان مقاله [English]
Although most kinds of human interaction with architecture are known but the dimensions and details of this interaction, especially in Islamic attitude is not so clear. This study attempted to define the human being, the architecture and capabilities of each and how they interact with each other from the perspective of Islam as well as the relationship
between them in a functional model presented in the field of architecture. Concentrating on the philosophical principles, as the basis of theoretical research, has been the interest of contemporary researchers. Accordingly, attempts have taken place to shape purposeful and fundamental changes in the field of architecture, seeking to achieve practical results in
this area. In this study, the basics of Transcendent Wisdom are considered as the theoretical foundation of research, and correspondence between universe, human and architecture are analyzed based on this consideration. Interaction between man and the universe is the most important topic in the field of creating architectural designs because architects
design their environment in accordance to their viewpoints on this subject. Therefore, to achieve appropriate and qualified architecture we need a good and comprehensive definition of human being, universe, architecture and their relationship. Considering the definition of human, universe, and the capacity of each of them and how they interact with each other, in the context of Islam as well as referring to the vision of Transcendent Wisdom, will help us to present the relationship between them as a practical model in the field of architecture and define qualified architecture. This research, according to Islamic teachings, (especially in the Hadith of Imam Ali) deals with the definition of the human soul and their powers and needs as well as the levels of human soul (Nominal plant soul, Animal sensory soul, rational divine soul, general divine soul) and their capacity, has shown the levels of relationships between the human soul and the universe (Position of
the Divine Nature, Reasonable universe, Universe of Kingdom, Universe of human being) in a model. Using logical reasoning and inferred method of research, this paper tends to prove that qualified architecture should make a communication between the capability of human soul levels and the universe, which will help human to use their perceptual tools (Senses, imagination, intellect, emotion) in order to reach better understanding of the universe. The most important thing about the relationship between man and architecture in this paper is based on the principle that: Architectural space can relatively meet the physical needs of human. Yet, in the case of spiritual needs, architectural space can only be a basis for spiritual perfection of human, because the perfection of man, unlike his physical affairs, is a voluntary and knowingly process rather than a compulsory affair. Research findings reveal that each architectural peace has an existential level of its own, in relate with the existential level of its creator, and it is certified in dependence to its ability in creating the grounds of human acknowledgment towards its being, and human improvement towards perfectness. The present research is a qualitative study, on the basis of logical reasoning. In the first step of this research, the powers and capabilities of human, universe and architectures are defined based on Islamic principles. The relationship between these mentioned variables are studied in the second stage, which leads to the presentation of research models as the findings of this step. Finally, we tried to define a communication model by a logical structure based on research findings. This structure will introduce and clarify the effects of human, universe and architecture on each other, and will develop the grounds of analyzing these three categories in order to improve the quality of architectural spaces. Finally, it should be noted that even though achieving specified definitions of the universe, human, architecture and their relationship is significant, yet, simplifying and appropriate structuring of the defined specifications are the most important issues, which this research is seeking to achieve. Through this process, architects could upgrade their understanding and apply it in their architecture. The presented principles and models of this research are functional in the field of art and urbanism, as they are in Architecture.
Akbarian, R. (2009). Imagination Power and World’s Imaginary form. Amuzehaie Falsafi-kalami. Razavi Islamic University, 8, 3-32
Alshirazi, S.M.E. (1984). Mafatih Al-ghyb. (M. Khajavi, Ed.).Tehran: Mola Press.
Alshirazi, S.M.E. (1979). Alvaredatolghalbieh Fi Maerefatol Robubieh. (A. Shafieiha, Trans.).Tehran: Mola Press.
Ardalan, N. & Bakhtiar, L. (2001).The Sense of Unity. (H. Shahrokh, Trans), Tehran: Khak Press.
Arshad Riahi, A. & Eskandari, H. (2010). Developmental Stages of Breath from the Perspective of Mulla Sadraj. Ensan Pazhuhi Dini, 24(7), 125-137.
Arshad Riahi, A. & Vaseei, S. (2011). Communicating Existence with Levels of Perception from the Perspective of Mulla Sadra, Motaleate Eslami and Falsafeh and Kalam, 43(2), 86, 9-45.
Bolkhari, H. (2005). Mystical Foundations of Islamic Art and Architecture. Tehran: Sureh Mehr Press.
Dadashi, E. (2002). Imagination Narrated by Jalal al-Din Mohammad Balkhi Rumi. Khial, (3), 4-21.
Hasanzadeh Amoli, A. (1998). Thousand and One Tip. Tehran: Raja Nshrfrhngy Center.
Herbert L. P. (2005). MOTIVATION, Theory, Research and Applications. (Towson State University, Baltimore, Maryland), Wadsworth Cengage Learning Press.
Javadi Amoli, A. (2005). The Interpretation of Man through Man. Qom: Esra Publication.
Kalantari, E. (2010). Quran Objective Solutions to Meet the Needs of Modern Man. Quarterly Motaleeate Tafsiri, 2(1), 35-60.
Lang, J. (2004). Creating Architectural Theory: The Role of the Behavioral Sciences in Environmental Design. (A. Einifar, Trans.).Tehran: Tehran University Press. 3th Ed.
Madadpur, M. (2001). Topics in Wisdom and Philosophy of Islamic Art. Tehran: Andisheh & Farhange Dini Institute.
Maleki Tabrizi, M. J. (1993). Asrarol-salat. Tehran: Paiame Azadi Publication.
Maslaw, A. H. (1971). The Father Reaches of Human Nature. New York: Viking.
Mortazavi, Sh (2001). Environmental Psychology and its Applications.Tehran: Shahid Beheshti university press.
Motahari Elhami, M. (2002). Imagination Light. Khial, 4, 4-15.
Motahari, M. (1998). Perfect Man. Tehran: Sadra Press. 44th Ed.
Nadimi, H. (2001). Bahae Haghighat, Entrance to the Aesthetics of Islamic ArchitectureSoffeh, 33, 47-55.
Naghizadeh, M. (2008). Islamic City and Architecture. Isfahan: Mani Publication.
Nasr, S.H. (1996). Islamic Art & Spirituality. (R. Ghasemian, Trans.). Tehran: Motaleate Dinie Honar Publication.
Noghrekar, A. & Mozafar, F. & Taghdir, S. (2014). Explore the Capabilities of Architectural Space to Create a Platform to Meet the Needs of the Human beings of the Perspective of Islam. Studies on Iranian-Islamic City, 4(15), 21-34.
Noghrekar, A. (2008). Introduction to Islamic Identity in Architecture and Urbanism. Tehran: Vezarate Maskan & Shahrsazi Press.
Parsania, H. (2004). Existence and the Descent of Man in Islam. Qom: Maaref Publication.
Raees Samiee, M.M. (2001). Mies VanDerrohe: An Ontological Analysis, Soffeh, 34.
Seyed Musavi, S.H. (2010). Introduction to the Soul and Psychological Aspects of Islam and Islamic Thinkers. Mashhad: sonboleh press.
Shajari, M. (2009). Manifestation of Unity of the Human Soul from the Perspective of Ibne Arabi and Molasadra. Motaleate Eslami: Falsafeh& Kalam, 82(41), 115-146.
Shamlu, S. (2009). Schools & Theories of Personality. Tehran: Roshd Publication. 9th Ed.
Shankaei, M. (2002). Allah’s Names a Comparative Study. Tehran: Sorush Publication
Sharifzadeh, B. (2005). Fitra, Forces the Soul, the Source or Mode? Ghabasat, 10, 23-37.
Tabatabaei, M.H. (1983). Al -Mizan: An Exegesis of the Holy Quran. Tehran: Mohammadi Publication.
Taghdir, S. (2014). The Structure of Process of Creation and Perception of Architecture Based on the Principles of Transcendent Wisdom. (Doctoral Dissertation), Tehran: Iran University of Science & Technology Publication.