Islamic- Iranian Cities
seyed mojtaba hosseini; Mahmud Rezaei; Alireza Bandarabad
Abstract
Highlights- The Iranian-Islamic utopia of Isfahan features symbolic historical centers rooted in narrative-mystical, rational-philosophical, and Intuitive paradigms. Beyond the semantic components of the place, it also encompasses spiritual dimensions.- Spiritual perception in historical symbolic ...
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Highlights- The Iranian-Islamic utopia of Isfahan features symbolic historical centers rooted in narrative-mystical, rational-philosophical, and Intuitive paradigms. Beyond the semantic components of the place, it also encompasses spiritual dimensions.- Spiritual perception in historical symbolic centers can be explored by referencing "meta-place" components, such as a language intended for the audience.- The "meta-place" language may shift the "agency" of the place from an "iconic” mode into a "symbolic" one, allowing the audience's "activism" to engage in a state of "becoming" rather than merely "being." As a result, all experiences become detached from perception except for the experience of "no-thingness" or a sense of uniqueness. Ultimately, it culminates in a heightened state of spiritual perception.IntroductionHistorical cities, and the utopia of Isfahan in particular, feature symbolic centers with values that transcend time and space. These values emerge from a fusion of narrative-mystical, rational-philosophical, and Intuitive paradigms. In contrast to such deeply semantic historical urban planning and architecture, modern urban planning has generalized human needs into materialistic demands, often neglecting historical continuity. This shift has led to the excessive dispersion of people and activities, creating identity-less built environments.Historical symbolic centers offer meaning and provide spaces that sustain life. This phenomenon is vividly manifested in Isfahan’s symbolic centers, which have been preserved to this day. Thus, studying Isfahan’s historical centers provides a meaningful case for understanding value-creating rules. This research examines the symbolic historical centers of Isfahan by analyzing the city’s development during the Al-Buyyid and Safavid periods, revealing the semantic perception embedded in these spaces. These places hold identity through fantasy, thought, and historical continuity, shaping unique urban experiences.Theoretical FrameworkThe sense of place consists of three key components: physical, social, and conceptual. These elements have been widely analyzed in architectural and urban planning studies. However, most research has examined them in isolation, without integrating all three into a phenomenological model that accounts for intuitive perception in Iranian historical places. This study addresses this gap by proposing a metaspatial ontology of place perception, as shown in Table 1. Table 1: Perception of Dimensions of Place with a Metaspatial OntologySemantic PerceptionSensory PerceptionSpatial PerceptionImagination – Creating imagesReadability, memories, ritual establishmentMental perceptionsThe unity of the observer and the viewPeace, comfort, people's actionsSocial perceptionsLife, natural and climatic comfortBody quality, variety, coveragePhysical perceptionsThe world of the senses and the world of intuitionVisual diversityMorphology and spatial openness/closureThe journey from material to spiritual worldsSpatial confinementSpatial order and authenticityMethodologyThis study employs a hermeneutic phenomenological approach, utilizing historical-interpretive methods and an in-depth case study strategy. The analysis is based on a systematic review of historical texts and field observations. The symbolic historical centers of Isfahan—including the Old Square, Bazaar, and Naghsh-e Jahan Square—were selected for study based on direct observation, first-hand researcher experience, and audience perceptions.Results and DiscussionThe semantic perception of Isfahan’s symbolic historical centers arises from an interplay of semantic and sensory components. A transspatial language—characterized by its spatial transcendence and actionability—forms the foundation for an enriched semantic experience, adaptable to different existential perspectives. This perception is shaped by linguistic elements, including trans-spatial stability, trans-functional-social dynamics, metamorphological positioning, individualistic semantics, and metaspatial typology.Table 2: Coding of Semantic Perception Components in Isfahan’s Symbolic Historical CentersLinguistic Components of PlaceSelected CodesPivotal CodesUrban Space Open CodesIsfahan Historical Center Open CodesTrans-contextual sustainabilityActionPossible-liquidPeace/Nature/ComfortManifestation of heaven on earth in Baghshahr and Chaharbagh; Si-o-Se Pol’s role in urban unityTransfunctional-socialFluidityDialogue/AttractionSociability/Dynamics/DiversityUnity of nation, religion, and politics; Integration of material and spiritual elementsMetavisual imageryFantasyPerspective/IdentityHistorical identity/MemoryVisual complexity and spatial continuityMetaphysical positioningTransfigurationSymbolHistoricity/Unity of BeingSpatial structure, coherence, and hierarchical balanceHyperspace typologySacrednessAuthenticityWisdom/Enclosure/IdentityConnection between earthly and celestial realms, cosmic design principlesConclusionIn traditional Iranian cities, perception was deeply intertwined with the components of place, resulting in a supraspatial aspect that extended beyond material existence. This quality, rooted in Islamic-Iranian ontology and epistemology, enables the recreation of ancient symbolic centers by focusing on linguistic, agency, and action concepts. The historical centers of Isfahan function as a symbolic language, embodying a profound grammar that connects the earthly and celestial realms. In contrast, contemporary urban centers often lack this depth due to the absence of such a foundational language.
