INTROSPECTING SURVEY OF ARCHITECTURE OF JAME MOSQUE OF ISFAHAN ON THE BASE OF UNSEEN CONCEPTS OF PERSIAN LYRICS (HAFEZ AND MULAVI)
DOI:
https://doi.org/10.32461/2226-3209.1.2018.177287Abstract
Abstract. The language of paraphrase (taa’wil, In Arabic: ) uses Divine Signs, based on certain sources of unseen (gheiybi, in Arabic: ). The confirmation of knowledge of The Unseen helps man to return to himself. The real self is an aspect of the social self that can be established truly in congregational prayer. Holding congregational prayer shapes mosque institution. There are praying, mosques and rituals, for all realms of being: Literal (Mulki, in Arabic: ), Ethereal (Mithaali, in Arabic: ), Spiritual (Malakut, in Arabic: ). The rituals accomplish in mosque architecture in the hierarchy of being. The hierarchy of being helps to explain unseen (ghiybï) concepts by language of paraphrase (taa’wil), through "’Aayaat" (in Arabic: ). Noticing to Aayaat (in Arabic: ) has an interrelation with human actions and thoughts through the life .The most affective action that leads to confirmation
of The Unseen is worshipping , specially the action of praying that is done in three realm of human being. The institutional form of action of praying is done in mosque architecture .Although apparently mosque architecture is done by literal materials in mulki realm of being, it shapes mosques of transcendent realms: ethereal and spiritual mosques. Mosque architecture in all realms has some rituals. What rituals should be done in mosque architecture and how the hierarchies of mosques in all realms of being have interconnected together this work answers by mystical paraphrase on the base of sources of Quran. In addition there are close relationships between hidden structures of the
mosques and the unseen concepts embodied in Persian language and literature of Iran, which indicates the religious beliefs. The places that have been created as the result of unseen concepts show that construction of famous mosques in Iran, especially in Isfahan style are immortal and timeless. A question arises in this context as to what factors have led to the manifestation of unseen concepts in the architecture of mosques Isfahan objectively? And what are the evidences of unseen confirmations that led to introspection and inner approach? In this regard, this research aims to answer the questions raised, especially in Jame mosque of Isfahan and tries to address the factors that led to the
manifestation of the unseen in this building. The research method is the qualitative and describes the case study by using an analytical-introspective survey. First on the base of grounded theory method refers to the unseen sources of Persian literature of Iran Hafez's and Mulavi's lyrics to extract unseen concept, then introspective descriptions of case study are presented as introspection of manifestation of concepts in the architecture of mosque of Isfahan, in order to elucidate the effective factors in the immortality of this mosque. The results of this study indicate that the structure of
the mosque is due to the manifestation of the unseen concepts, including literature and architecture, the possibility of creating the sense of approximation in this building.The emergence of the Unseen nature of existence is God's Hidden Manifestation in the mirror of creation, and human consciousness about the Absolute Unseen is the ultimate goal of creation, which always can be understood by worship. Because worshipping is the most appropriate mean to pay attention to inner realms. Then without worship and its accessories the unseen realm of existence will be left in hidden veil. Therefore, the architecture of the place-time of worship can be a container of intuition of unseen realms of existence. The paradigmatic allegorical immortal language of architecture has an organic interrelationship with the
cosmology of Islam, which transmits the most appropriate aspects of the unseen that shapes the main meaning in slamic art as spirit of Islam. Spirit of Islam has penetrated into all activities and, wherever it may be, shows the presence of God. God's Presence manifests at first in verses and then allegorically in poems that reflect Islamic values. Jamé Mosque of Isfahan is a place full of confirmation of unseen in different periods, in desire to intuit unseen realities. In this mosque, concepts derived from the Hafez's and Mulavi's poems as a person who has indwelled in unseen realm and speaks about the realities allegorically that can be employed as esoteric meanings of architecture
with their manifestation in place and time. This research is done with hope to use the unseen meanings in mosque architecture to upgrade them as reminder of unseen realities and in a higher level as unseen places. Numerous issues related to the belief in unseen architecture of mosque give an explanation of how to convert the existing mosques (the same as Isfahan mosque) to desirable ones (future mosques).
Keywords: "Unseen Architecture", "Unseen Literature"," Isfahan Jame` Mosque", "Introspective
Descriptions".
References
Aayatollahi, H. (2009). Articstic Religious Writings. Tehran: Eshtad.
Abolghasemi, S., B. Akbari, H. Tozadeh Jani, and Y. Bagheri. .(2009). Specialized Culture of Psychology,
Psychiatry and Educational Sciences. Tehran: Arwij.
Ataei H., M. R. Hamze-Nejad, and A. NogharehKar. (2011). "A Study about the Location of Mosques in
Medina during the Era of Prophet Mohammad (PBUH) ", Baghe Nazar.No. 8, No. 16: 3-16.
Barzegar, A. (2007). Mosque Architecture Guidance. Tehran: Ministry of Housing and Urban Development. Bemanian, M., and Sylvaye, S. (1390). "Study the Role of Dome in Shaping the Center of Mosque Architecture". Utopia, 19-30.
Bolkhari Ghohi, H. (2009). The Story of Art in Islamic Civilization. Tehran: Soureh Mehr Publications.
Ettinghausen, R. and Grabar, O. (2012). Islamic Art and Architecture. Translator Jacob Azhand, .Tehran: Mola.
Grabar, O. (2000). Great Mosque of Isfahan. Tehran: Mani. Goulding, Christina. 2005 .Grounded Theory :A
Practical Guid for Management,Business and Market Researchers. ondon: SAGE Publication.
Goulding, C. (2005) .Grounded Theory :A Practical Guid for Management,Business and Market Researchers.
ondon: SAGE Publication.
Hakem Neyshaburi, A.(1411AH). Al-Mustadrak Ali al-Sahihin. Beyroot:Dar ol-Marifa
Hamedani, Y. (1983). Rotbat ol-Hayat. Tehran:Toos.
Hillen Brand, R. (2001). Islamic Architecture. Ayatollah Zadeh Shirazi, Translator Tehran: Rozaneh.
Kaviani, M. (2012). Islamic Lifestyle and its Measurement Tools. Tehran: Institute of Hoowza and University.
Künnapu, V. (2013). "Louis Kahn and the images of eternal architecture." Ehituskunst: 47-48.
MadadPour, M. (2010). Onsi Wisdom and Mystical Aesthetics of Islamic Art. Tehran: Sure Mehr.
Mesbah Yazdi, M. (2011). Teaching philosophy. Volume 2, Vol. 2. Qom: Publications of Imam Khomeini Educational and Research Institute.
Motahari, M. (1975). Unseen Helps. Tehran: Sadra.
Mulavi, M. (with no Date). The Divine Essays of Shams Tabrizi (2 volumes). 4. Compilation by Foruzanfar. Тehran: Sedaaye Moaser.
NoghreKar, A.H. (2013). "Kaba House is the stem cell in the design of desirable temples". Islamic Architectural Research. 1392, 1 (1), 23-40Razjuyan, Mahmoud. 2001. "Toward the Sanctuary and
Approaching the Spiritual moments." Soffeh, No. 32 Spring and Summer: 118-131
Rabiee, H. (2014). Findings in the Nature of Islamic Art. Tehran: Academy of Arts.
Samer, A. (2005). Cosmology and Architecture in Premodern Islam. Edited by Seyyed Hossein Nasr. New York: State University of New York Press.
Schwitzgebel, E. (2008) ."The Unreliability of Naive Introspection." Philosophical Review University of
California 117, no. 2 : 245-273.
Software Concepts of Holy Quran, Hawza of Isfahan.
Stanford, A. (1984). "Public Institutions: Louis I. Kahn's Reading of Volume Zero." Journal of Architectural
Education 49, no. 01: 10-21.
Zomorshidi, H. (2014) .Sacred Architectural Works. Tehran: Time Publishing.
Downloads
Issue
Section
License
Authors who publish with this journal agree to the following terms:
1. Authors retain copyright and grant the journal right of first publication with the work simultaneously licensed under a Creative Commons Attribution License that allows others to share the work with an acknowledgement of the work's authorship and initial publication in this journal.
2. Authors are able to enter into separate, additional contractual arrangements for the non-exclusive distribution of the journal's published version of the work (e.g., post it to an institutional repository or publish it in a book), with an acknowledgement of its initial publication in this journal.
3. Authors are permitted and encouraged to post their work online (e.g., in institutional repositories or on their website) prior to and during the submission process, as it can lead to productive exchanges, as well as earlier and greater citation of published work (See The Effect of Open Access).