Presenting a philosophical-wisdom aesthetic system in Islamic architecture

Document Type : Original/Research/Regular Article

Authors

1 Master of Islamic Architecture, Faculty of Islamic Art and Architecture, Imam Reza International University, Mashhad. Iran

2 PhD in Art Research, Assistant Professor, Faculty of Arts, Neishabour University, Neishabour, Iran.

3 PhD in Archeology, Assistant Professor, Department of Archeology, Faculty of Arts, Birjand University, Birjand, Iran.

Abstract

Discursive traditionalism in different areas of society has been before the emergence of modern times, which had an experimental and religious foundation by passing the evolutionary process. After the modern era and the rejection of the values of the preponderance and traditions, the discourse of contemporary philosophical traditionalists was created, which, by receding to the principles of tradition, tried to create discourse responsive to the social conditions of the contemporary man in modern art and aesthetics such as the concept of space and its physical aspect specifically in contemporary architecture. Therefore, the relationship between art and Abrahamic religions, which in the words of the traditionalists, is the source of confidence in the emergence of traditions and the aesthetics system in which they are present, has a significant amount of their research.
In the literature section, is expressed the scope of efforts to match the views of the traditionalists with the field of theoretical principles and foundation architecture, especially in Muslim societies, and it is pointed to the important fact that the way of expressing them is not in accordance with the diverse and changing needs of modern humans.
According to the purpose of this study, at first, the common concepts (as factors and concepts of synonyms) between wisdom and tradition were studied. It means the relationship between "Islamic wisdom" and "the perennial philosophy " in spiritual traditionalism was examined and investigated. Then, the introduction of traditionalists and their distinguished measures in the field of answering the contemporary human questions about the content of their traditions and applications in the contemporary era has been discussed. Based on the results of these studies, it was found that there is a significant relationship between the Islamic traditions of the traditionalists and the Islamic wisdom. The selection of Islamic traditions from the traditions of all societies has been because the traditions have a general concept of culture, from cultural and social functions of the past nations to the traditions of prophets, however, wisdom in every category and period of time includes the interpretation, meaning, and particular field. Therefore, it should have been selected a share common point between these two general concepts, that according to  the subject of the article, having the Islamic concept was chosen for selection them.
Next, according to the methodology of the current study, which is a qualitative model (it is based on a background analysis of existing resources and the derivation the of keywords to achieve general votes), the descriptive-analytical method was used to investigate the library resources. The progress of content presentation is as follows: first, the concept system in aesthetics view from the perspective of traditionalists, was presented in three aspects (aesthetics aspect (value system), fullness aspect (spiritual system), objective aspect (system), and it led to creating the formation of a process pattern from this content matching. Then, according to the same model, each part of it was analyzed from the closest views of the Isla mists to Islamic wisdom. Finally, all previous steps about merging, adapting and the content matching between the views of the traditionalists and wisdom in architecture, were presented as a model along with a summary table.
Before reaching the results, adapting aesthetics content in traditionalism and Islamic architecture has been done in conformity with the content. In this way, the perennial philosophy makes sense in three aspects more distinct than in the past. These three aspects are objectivity (manifested in mankind), traditions (by indicators), and religion (invaded in reality).
The key to the term "reality" was selected and introduced as a common method to express the concepts between traditionalists and Islamic architecture wisdom and the needs of the modern architectural society. Because it seems that objection to the concepts of decree and philosophy on relocation will resolve the need of the contemporary architect society to benefit from the theoretical foundations of these two areas. The concept of reality has a major role in modeling and simulation technologies, including building information modeling (BIM) technology. Because all of the theories and methods used in the design process in this software are based on formation and modeling, and that is the fact of architecture. What is currently being sought is that this reality is derived from the real truth and authentic beauty that has divine roots. Meaning that the role of modern technologies is merely a tool to create the above-mentioned reality of divine beauty, reflecting the eternal beauty of the perennial philosophy.
On the other hand, we see a new perspective on the philosophy of science in humanities, including art and architecture, which is based on data theory. Meaning that, we will have a cycle of wisdom, knowledge, information and data in all sciences, in which the methods of production, interpretation and adaptation of science in them are based on two concepts. First, there are different aspects of the reality of the universe, which is a subject of various sciences. And the second is the data and its life cycle in every science. Therefore, having a model to describe and explain the process and cycle of life in any fundamental matter in science is a necessity. Having a real and data-based view means a phenomenological approach.
Therefore, the present study, by understanding the need for a phenomenological view of artistic affairs, has tried to use an ontological framework for the research method. This has led to an increase in the reliability of the research method and a significant increase in the application of the results, especially in the human view of the contemporary scholar, which is considered the traditional society as inefficient and old. As a result, the model about the aesthetics structure at the beginning of the study was completed by a scientific cycle and was presented at the end of it. This complete model is flexible concerning the changes in attitude obtained from acquiring knowledge, and it has determined the place of influence and change in cognitive processes.
In this way, it was tried to facilitate the use of its results in the field of different architecture studies, including in the fields of »design research«, »design process«, »theoretical foundations of architecture« and »evaluation« of elements and architectural contexts according to the Islamic wisdom values. This model can also be viewed as an achievement in other fields of artistic research as it can be used to enter many visible and hidden areas in art research and find the results that are similar in the process of research. It seems that the same method paves the way for achieving common content discourse and content sharing between different fields of art with architecture.
Another important point about this final model is that the process of recognition in it is not linear, and it is not occasional and an immediate matter; while it happens in a gradual evolution. It is also based on logical stages that it is not possible to enter into the next stages or achieve a full understanding of beauty, without paying attention to the results obtained in each sector.

Keywords

References

Abbasi, V. (2008). John Hick and Religious and Mystical Pluralism, Qom: Maaref_e Aghli, (12).
Afhami, R; Zaman Soltani, S. (2012). An Attitude Towards Religious Beliefs in Housing, Ketab_e Maah_e Honar, (174): 18-23.
Ahmadi, B. (2020). Truth and beauty: Courses in Philosophy of Art, 30th edition. Tehran: Markaz.
aleseyedghafour, S; moeinipour, M. (2017). The Objectives of the Formation of Traditionalism in the Intellectual System of Nasr.Sepehr_e Siasat , 4(12), 35-58.
Ardalan, N; Bakhtiar, L. (2001). The sense of unity : the Sufi tradition in Persian architecture. Translator: Hamid Shahrokh, first edition, Isfahan: Khak.
Ayatollahi, H. (2019). The theoric bases of plastic arts. Tehran: Samat.
Bahrainy, S.H. (1998). Urban design process. Tehran: University of Tehran Press(UTP).
Binay e Motlagh, M. (2002). Metaphysical principles of beauty and art, in the book: Art and the supernatural, Seyed Abbas Nabavi, Qom: Daftar_e Nashr_e Maaref.
Binay e Motlagh, S. (2003). Frithjof Schuon and the meaning of the beauty. the article in " perennial philosophy ". Tehran: University of Tehran Press(UTP).
Bordbari, F.; KHoshbin KHoshnazar, R.; Kakaie, Gh. (2018). Symbolism in sacred art from the perspective of traditional Islamic architecture relying on the opinions of Titus Burckhardt. Journal of Architectural Thought, 2(3), 1-14.
Burckhardt, T. (2001). Sacred Art in East and West: Its Principles and Methods, Translated by Lord Northbourne, United States: World Wisdom.
Burckhardt, T. (2017). Principes et methodes de l'art scar'e. Translated by Jalal Sattari, 8th edition. Tehran: Soroush.
Cheraghi, R. (2017). Tradition and traditionalism in architecture. Fifth National Conference on Applied Research in Civil Engineering, Architecture and Urban Management, Tehran.
Dehkhoda, A. A. (1962). Dictionary, Tehran: University of Tehran Press (UTP).
Elheyan, P; Arabian, M.R. (2018). The influence of religion and traditionalism in the formation of ritual-Islamic cities, Tehran. The first International Conference on Islamic Iranian city, Tehran.
Emamijome, M;Talebi, Z. (2012). Tradition and traditionalism from the perspective of Fridtjof Schwan and Dr. Seyed Hossein Nasr. Elahiyat_e Tatbighi, 3.
Ewani, Gh. (1996). Spiritual Wisdom and Art: Collection of Articles, First Edition, Tehran: Gross.
Farshidnik, F. (2019). Iranian Wisdom in Islamic Architecture, First Edition, Tehran: Research Center for Culture, Art and Communication.
Foster Gage, M. (2020). Theories of Aesthetics, translated by Ehsan Hanif, first edition, Tehran: Fekre No.
Grotter, Y.G. (2014). Aesthetics in Architecture, Translators: Jahanshah Pakzad and Abdolreza Homayoun, First Edition, Tehran: Shahid Beheshti University Press.
Guenon, R. (2009). The crisis of the modern world. Translated by Hassan Azizi, first edition, Tehran: Hekmat.
Guyer, P; Levinson, J. (2014). Philosophical Aesthetics and the History of Modern Aesthetics, Translator: Fariborz Majidi, Tehran: Farhangestan_e Honar.
Hashemnejhad, H. (2019). Aesthetics in the works of Ibn Sina, Sheikh Ishraq and Sadr al-Muta'allehin, third edition, Tehran: Samat.
Haspers, J; Scruton, R. (2017). Philosophy of Art and Aesthetics, Translator: Yaghoub Azhand, Fourth Edition, Tehran: University of Tehran Press (UTP).
Hojjat, E. (2012). Tradition and Heresy in Architecture Education, Tehran: University of Tehran Publishing (UTP).
Hojjat, E. (2015). Traditionalists’ Tradition and Architects’ Traditionalism. Honar-Ha-Ye-Ziba: Memary Va Shahrsazi, 20(1), 5-16. doi: 10.22059/jfaup.2015.56367.
Hooman, S. (2017). Traditionalism. Article In: Encyclopedia of the Islamic World, (24): 706-712.
Jafari, M.T. (2002). Beauty and art in Islam. First Edition, Tehran: Allameh Jafari Institute (AJI).
Javadi Amoli, A. (1996). Art and beauty from the perspective of religion, Tehran: Farabi Cinema Foundation.
Johnson, M. (2020). The aesthetics of meaning and thought : the bodily roots of philosophy, science, morality, and art. Translator: Jahanshah Mirzabeigi, first edition, Tehran: Agah.
Leaman, O. (2014). An Introduction to Islamic Aesthetics, Translated by Mohammad Reza Abolghasemi, Tehran: Nashr_e Mahi.
Madadpour, M. (2004). Onsi wisdom and mystical aesthetics of Islamic art ‌. Third Edition, Tehran : SooreMehr Publishing Company.
Makarem Shirazi, N. (2013). Tafsire Nemooneh (High Interpretation of Quran), 34th Edition, Qom: Daar Al-Kotob_e Eslami.
Mansouri, S.A; Teimouri, M. (2015). Criticism on the Opinions of Contemporary Traditionalists in Islamic Art and Architecture; Based upon the concept of the tradition in Definition of Islamic architecture. CIAUJ. 2015; 1 (1) :1-14
Muhadesi, J. (1997). Art in the realm of style (school), third edition, Qom: Islamic Publications Office (Jame Modarresine Hozeye Elmiyeh Qom(en-eslami)).
Motahari Elhami, M. (2005). Religious art in Burkhart's views. Majalleh Farhangestan_e Honar (Khiyal), 16.
Muhaddisi, J. (2007). Religious Art: Art in the realm of style (school), Second Edition, Qom: Boostane Ketab.
Mujtabaei, F. (2013). Iqbal Lahori, Former Religious Intellectual, Ketab_e Maah_e Din, (195). Tehran: Khaneye Ketab.
Mulla Sadra, Sadr al-Din Muhammad ibn Ibrahim Shirazi. (1982). Secrets of Verses, Edited by Mohammad Khajavi, Tehran: Anjoman_e Eslami_e Hekmat va falsafe_e iran (dependent on : Daftar_e Motaaleat_e Farhangi_e Honar (mtif)).
Mulla Sadra, Sadr al-Din Muhammad ibn Ibrahim Shirazi. (1989). The Transcendent Wisdom in the Four Intellectual Books, Qom: Maktabah Al-Mustafawi.
Najib Aghloo, G. (2000). Geometry and Decoration in Islamic Architecture, Translator: Mehrdad Qayyumi Bid Hindi, Tehran: Nashr_e Rozaneh.
Nasr, S.H. (1999). The Spiritual Significance of Islamic Art, Sophia, (2):141-153.
Nasr, S.H. (2002). Wisdom and the Holy Thing, Translated by Farzad Haji Mirzaei, Tehran: Farzan Publishers.
Nasr, S.H. (2004-a). Islam and the Troubles of Modern Man, Translator: Insha'Allah Rahmati, Tehran: Suhrawardi Publication.
Nasr, S.H. (2004-b). The ideals and realities of Islam, translated by Shahabuddin Abbasi, Tehran: Suhrawardi Publication.
Nasr, S.H. (2004-c). The Heart of Islam, translated by Mostafa Shahr Aini, Tehran: Hagigat Publications.
Nasr, S.H. (2010). The Principle of Unity and the Holy Architecture of Islam, Tehran: Hekmat Publication.
Nasr, S.H. (2015). Wisdom and spirituality, Translator: Insha'Allah Rahmati, Tehran: Suhrawardi Publication.
Noghre Kaar, A.H. (2016). The interrelation between Islam andhumanprocesses theory of (Salam) - "Strategies, guidline, and solutions for creating and evaluating art works, architecture and urbanism'. Journal of Reasearch in Islamic Architecture (jria), 4 (3): 4-24.
Noghre Kaar, A.H. (2017). Collection of Articles on Islamic Wisdom in Artistic and Architectural Processes, First Edition, Qazvin: ranian Students Booking Agency (isba).
Office of Religious Art Studies. (1993). Fundamentals of spiritual art: a collection of essays/ Articles by Henry Corbin, et al, First Edition, Tehran: Islamic Development Organization (IDO).
Qomi, A. (2003). Generalities of “Mafatih Al-Jannan” with Waqf Sign, Translator: Morteza Ahmadian, Tehran: Payam_e Azadi.
Rahmati, I. (Translator) (2004). Art and Spirituality (collection of articles on the wisdom of art), first edition, Tehran: Farhangestan_e Honar.
Rahnavard, Z. (2015). The Islamic art wisdom. Tenth edition, Tehran: Samat.
Razzaqi Herikandehi, H. (2016). Investigating the phenomenon of traditionalism and its critique. 4th International Conference on Engineering and Humanities, Ukraine.
Roshany Paayaan, M. (2014). Deleuze and the System of Signs in Motion - Image, Ketab_e Mahe_e Phalsafeh, (81): 29-38.
Sabzevari Najafi, M.I.H. (1998). Guidance of the Minds to the Interpretation of the Qur'an, First Edition, Beirut: Dar Al-Ta'rif lel Matboaat.
Sartre, J.P. (2019). Essays in aesthetics. Translated by Reza Shir Marz, sixth edition, Tehran: Nashr_e Qatreh.
Schuon, F. (1997). Principles and Criteria of World Art, Translator: Seyed Hossein Nasr, from the collection of principles of spiritual art, compiled by Ali Tajdini. Tehran: Daftar_e Motaaleat_e Farhangi_e Honar (mtif).
Schuon, F. (2002).The gem and oyster of Islamic mysticism ‌, Translator: Minoo Hojjat ‌, Tehran‌: Suhrawardi Publication.
Schuon, F. (2004). Islam and the perennial philosophy. Translator: Forouzan Raasekhi, Tehran: Hermes Publication.
Schuon, F. (2009). Logic and transcendence. Translator: Hossein Khandaghabadi, Tehran: Negah Moaser.
Shariati Rudsari, M. (2015). Islamic Wisdom of Art, Booklet of Islamic Art Wisdom Training Course, Website of the General Directorate of Islamic Culture and Guidance of Gilan, Access Date: 23/10/2019 to the address: https://gilan.farhang.gov.ir
Shaykh al-Ra'is, Abi Ali Hussein ibn Abdullah ibn Sina known as Ibn Sina, (1984). Theology of Healing, Qom:Ketab Khane_e Ayatollah Marashi Najafi.
Soleimani, A.R. (2015). Traditionalism and Religious pluralism. Philosophy of Religion, 11(4), 715-740. doi: 10.22059/jpht.2015.53525.
Tabatabai, S.M.H. (1997). Al-Mizan Fi Tafsir Al-Quran, fifth edition, Qom: Islamic Publications Office (Jame Modarresine Hozeye Elmiyeh Qom(en-eslami)).
Teimouri, M. (2015). Critical Look on Frithjof Schuon’s Views on Islamic Aesthetics. Journal of Art and Civilization of the Orient, 3(7), 11-18.
URLs:
URL1. https://gilan.farhang.gov.ir (access date: 11/02/2021)
Theoretical Principles of Visual Arts
Volume 6, Issue 1 - Serial Number 11
September 2021
Pages 42-59

Files

History

  • Receive Date: 13 January 2021
  • Revise Date: 19 June 2021
  • Accept Date: 03 July 2021

Share

How to cite

Statistics