Abstract
The result of centuries of experience of this country’s ancestors and great artists, are Memorabilia that nowadays referred to as Islamic architecture. Increasing crisis of identity and irregularities in the feature of contemporary cities and buildings, reveal the latent values of past experiences more than ever. Various definitions have been proposed to explain Islamic architecture, which mostly address its material and superficial aspects. This paper attempts to address the wisdom in Islamic architecture. Based on this view work of art that lies between the audience and the author, as the medium, contains spiritual teachings, and architect as a wayfarer seeking for spiritual growth and moral virtues, and by acquiring real knowledge of the world and reaching the perdition rank for the sake of god, revives the flow of god’s wisdom in his being and makes the grace of god appears in this worldly bodies (of architecture). In principle, this attitude toward Islamic architecture is endogenous in that it can redefine a leading Islamic architecture. This paper also purports to, extra to describing wisdom in Islamic architecture, investigate the internal and external views of Islamic wisdom toward architecture. Hence, this paper first describes the characteristics of Islamic art and then conducts an investigation on the internal and external aspects of Iranian architectural wisdoms, by defining the philosophy of Islamic architecture. Then the architecture of mosques, as the feature of Islamic buildings, is presented, along with the philosophy of each of its individual components. Finally, the philosophy of the veil in Islamic architecture is, briefly, explained. It should be noted that the future of Islamic architecture is only definable in the light of a philosophical and endogenous approach, the view that is imbedded, in best, in the Iranian style of architecture.
Highlights
The divine art, from the beginning, has been searching for a place where its followers can congregate in
As early as the seventh century, Islam was established in the land of Hijaz, and in the year 266 AD the migration of the Prophet Muhammad (PBUH) became the dawn of Islamic history
The art of great civilizations like Asia, North Africa, and even parts of Europe faced a change, and the foundations of Islamic art appeared, which combines the art of defeating cultures with Islamic culture
Summary
The divine art, from the beginning, has been searching for a place where its followers can congregate in. Sayed Hussein Nasr in his Islamic Culture argued: “considering these definitions, Mulla Sadra provided in his Rasa’il, wisdom is a pure logical knowledge that transforms its knower in the process of gaining knowledge, in a way that the cover converts to rituals that reflects the cosmic hierarchy.” (Nasr, 1997) This order that Mulla Sadra called order of wisdom is a rank where man qualifies to create architectural merits or any other work of art, and whatever he creates is full of clear and appropriate responses to material demands and spiritual needs. (Nasr, 1991) What is referred as Iranian Islamic architecture, is the continuum of a tradition that had potential, relying on the spiritual teachings, to embody the pure Islamic philosophy, by the language of mystery and allusion, into the material body of world of appearance Wisdom of Islamic architecture led to the establishment of a tradition, where the architectural works of this era became eternal and stable monuments of all time. (Nasr, 1991) What is referred as Iranian Islamic architecture, is the continuum of a tradition that had potential, relying on the spiritual teachings, to embody the pure Islamic philosophy, by the language of mystery and allusion, into the material body of world of appearance
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