چکیده:
Environment is one of the most useful terms in various issues such as architecture. Since the ultimate goal of
architecture is to design the environment, explaining the existential-semantic nature of environment (which
has turned out to be discussed less, having become a problem) can play a significant role in making the
path of design and criticism purposeful. Hence in its highest level, the present paper scans the nature of
environment in Iranian Islamic architecture. Conducted with rational arguments and relying on existence
rating of phenomena in Iranian Islamic wisdom, the present article intends to study the meaning of the term
“environment” as well as its equivalents in Persian, Arabic, and English, and extract some aspects of its
nature. In addition, referring to Iranian-Islamic wisdom (and above that Quranic teachings), the scanning of
semantic implications of environment will continue. Afterwards, the paper extracts the meanings of yard in
Persian language, Islamic view, and Iranian Islamic architecture. Results show that material confinement is
the first level of environment, wherein environment is an object that surrounds an emptiness, keeping other
objects in itself. In this level, environment appears as a material position. The second level of environment
is awareness of it as an area, distinct from the surrounding areas, whose audience are human minds, and
lifestyle, events, and distinct behaviors along with distinguishing natural elements are contributory factors
in distinguishing this area from its surrounding ones. Since life and awareness are considered two semantic
layers of this level, environment reveals as a behavioral perceptual foundation. The third and highest level
of environment is realized through acquaintance with surrounding of a better existence. Realized through
symbols’ role, environment implies a spiritual settlement that consoles human soul. Obviously, these levels
have been determined credibly and in reality, one can imagine a continuous spectrum of environment levels.
In addition, results show that semantic implications of yard are closely related to those of environment. This
confirms that the yard is like a synonym of environment, as a man-made space, being a sample or pattern of
an Iranian-Islamic environment, in which all three levels have been epitomized.
خلاصه ماشینی:
Reflection on Existential Levels of Environment and its Manifestation in Iranian-Islamic Cultural Context (Case Study: Yard) Javad Goudini* Elham Bakhtiari Manesh** Nasser Barati*** Abstract Environment is one of the most useful terms in various issues such as architecture.
Conducted with rational arguments and relying on existence rating of phenomena in Iranian Islamic wisdom, the present article intends to study the meaning of the term "environment" as well as its equivalents in Persian, Arabic, and English, and extract some aspects of its nature.
On the other hand, since environment is a general concept and should manifest in extensions, the article tries to study its aspects in the yard as an extension of Iranian Islamic architecture.
Bakhtiari-Manesh (2014) introduced a longitudinal spectrum for architecture, based on the relation between the architectural work’s appearance and meaning and depending on a hierarchy, imagined in Islamic wisdom for universe (and whatever is in it).
Apart from the differences and similarities of the above researches, their ranking implications indicate the universality of architecture and none of them managed to discover these implications in a specific topic, namely Iranian Islamic environment (particularly yard).
Accordingly, by adopting a comparative approach and by considering the power of reasoning, this article compares the meaning of environment and yard in Islamic Iranian language, attitude, and architecture.
God’s awareness of all truths, the confinement of the universe within God’s power, as well as His encircling nature give a valuable status to environment, referring to holy verses like "God comprehends what they do" (Al-Omran, 120), "Surely He comprehends everything" (Fosselat, 54), and"Godsurroundsthedisbelievers"(Al-Baqareh,19).