نوع مقاله : مقاله مستخرج از رساله دکتری
نویسندگان
1 پژوهشگر دکتری شهرسازی اسلامی، دانشکده معماری و شهرسازی، دانشگاه هنر اسلامی تبریز، تبریز، ایران.
2 دانشیار گروه شهرسازی، دانشکده معماری و شهرسازی، دانشگاه هنر اسلامی تبریز، تبریز، ایران.
3 استادیار گروه شهرسازی، دانشکده معماری و شهرسازی، دانشگاه هنر اسلامی تبریز، تبریز، ایران.
چکیده
کلیدواژهها
موضوعات
عنوان مقاله [English]
نویسندگان [English]
Introduction: In Islamic cities, Harim is a fundamental concept within jurisprudence and culture, spanning private, public, and social realms. These Harims protect individual rights and promote moral and social values within the Islamic community, ensuring daily interactions reflect dignity, respect, and responsibility. Islamic rulings provide the main framework for governing and planning Iranian-Islamic cities, guiding scholarly inquiry across diverse urban disciplines, including architecture, planning, sociology, and public policy. They articulate comprehensive principles and laws related to worship, social relations, culture, economy, environment, and legal matters, with a clear emphasis on human happiness and the realization of human perfection as the ultimate aim. This aspirational goal is achieved through proper connections with the source of existence—the human being, nature, and other people—connections that may appear as tangible boundaries or remain invisible within architectural arrangements, textual codes, or ritual practices. Attention to neighborliness, equality, brotherhood, confidentiality, and other boundary-related aspects demonstrates how city life is shaped by moral and spiritual considerations, even in routine interactions such as street etiquette, public behavior, and community collaboration. The significance of Harim rests on two main objectives: first, to build a solid foundation for growth and flourishing of the citizens within Islamic cities; second, to recognize the broad scope of Harim, from the home (the most private space) to the entire city, addressed through both objective and subjective dimensions rooted in human existence. Urban planning and management in Iranian-Islamic cities aim to support citizens’ growth and well-being through laws and regulations, carefully considering spatial, functional, environmental, socio-cultural, economic, ownership, and legal aspects, while incorporating ethical guidelines and spiritual values. Conversely, examining Harim solely as a physical concept while ignoring its subjective and spiritual dimensions may reduce it to merely architectural or normative terms and distort its existential and divine aspects. Therefore, a thoughtful and nuanced exploration of Harim in Iranian-Islamic urban contexts is essential to safeguard human rights and dignity within urban spaces and architecture, while honoring the divine essence of humanity that underpins urban life and collective well-being.
The Purpose of the Research: The main objective of this research is to understand the requirements of Islamic rulings and the rules governing Harim in an Islamic city, as well as to clarify their foundations and examples.
Methodology: The main approach of this research is qualitative, conducted using a descriptive-analytical method. Studies are carried out through various methods, including content analysis, jurisprudential analysis, inferential reasoning, and rational argumentation. The data were obtained through library research, documentary analysis, and field observations
Findings and Discussion: Harim, as one of the key concepts in the design and organization of urban spaces, plays an important role in preserving the cultural and social identity of cities. According to Islamic teachings and principles of Iranian architecture, the rights associated with Harim are related not only to the physical aspects of the city but also to the social and spiritual relationships of its inhabitants. Generally, these rights are recognized under unchangeable rules and the components of urban planning known as conventional rules. Unchangeable rules include the right to God, the right to oneself, the right to others, and the right to the environment. The right to God can be categorized under conventional rules in terms of physical, visual, cultural-social, functional, natural, and economic dimensions. The right to oneself includes physical, visual, cultural-social, functional, accessibility, and natural dimensions; the right to others includes physical, visual, cultural-social, economic, managerial-political, functional, accessibility, and natural dimensions; and the right to the environment includes natural and economic dimensions. It is important to note that all these aspects are interconnected and generally fall under the categories of other fixed rulings.
Conclusion: The requirements of unchangeable rules and Islamic rights in relation to the concept of Harim can be categorized in social obligations (personal (individual), familial, neighborhood, and community as the smallest unit of collective life), functional (Harim of residential and religious uses (mosques as a key element in Islam)), cultural (cultural Harims including customs, traditions, and spiritual values of individuals), physical-spatial (roads and pathways, houses, and the structure of mosques), natural (Harims of streams, trees, seas, and animals), urban landscape (Harims of the sky, land, types of architectural facades, and religious buildings), economic (the property of Muslims), and managerial-legal.
کلیدواژهها [English]
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