Sociological Explanation of Islamic City: Difference between revisions

Table (1): Phases of thematic analysis (Clarke and Braun, 2013)

Phases Describe the processes

1. Familiarizing yourself

with your data Transcribing data (as necessary), reading and retrieving data, writing

2.  Generating initial

codes Coding the interesting features of Islamic city data in a somatic way;

combining the data associated with each code

3. Searching for themes Matching the codes of each potential theme; Collecting all data related

to each potential theme.

4. Reviewing themes Checking the themes relative to the source code (level one) and the entire

data set (level two); create a thematic map for analysis

5. Defining and naming

themes To analyze the features of each theme, analysis is done continuously;

6. Producing the report The last is the opportunity to analyze.

In this way, the scholar, in order to understand the implications, the central themes and implications of the texts of the Islamic city, is to develop the basic concepts, the categories of the categories through codification, the grouping of the categories with the emphasis on theoretical thinking, and ultimately the deduction of the categories and fundamental texts of the text (Mohammadpour, 2013). Validity (Andras, 2003; quoted by Abbaszadeh, 2012) of this research, during the research phase, has been achieved through the work of the researcher in expressing the assumptions, its comprehensiveness and directing the existing literature. Also, the self-review by the researcher during the process of data collection and analysis has been one of the other ways to increase credibility.

==Research literature==

In the definition of the city, there is no consensus, and every thought is based on its paradigmatic dependence on a particular school of city definition. According to Ahmad Ashraf (1974), the city, both in the ancient era and during the Islamic period, was the base of power and position of the administrative apparatus of the patrimonial system. The city or city was in today's use, the status of the kingdom and the center of political power and government    Jamut Hamavi, the divisions of the state described their

Ibn Khaldun considers the origin of the foundation of cities as the characteristics of the luxuriousness of mankind and life in courage and blessings. In this case, it first examines the way of life of the Native Americans and states that Bedouin is a group engaged in agriculture and animal husbandry, and since they are in need of pasture and fertile land to grow animals and plants, so they have to live in the plains and deserts. Under these conditions, co-operation and co-operation in obtaining living and living needs such as food, housing and fuel are needed and do not seek to produce more, but with the economic development of these strata, the demands of luxury and Unnecessary attention is paid to increasing the quantity of food, clothing and quality, and they seek to develop homes and establish small and large cities. Since the necessary demands are preceded by the luxury of mankind, hence, Buddhism is the origin of cities and precedes urbanization. Ibn Khaldun writes about the foundation of big cities and their development, as large cities have large buildings and mansions, they need to create huge human resources and huge wealth. Therefore, only kings and powerful governments can create such mansions and big cities by hiring or enslavement of a population that is not necessarily related to them. Therefore, Ibn Khaldun regards the development of the city as dependent on the state of the time and says that if the state collapses, the development of the city is limited and sometimes that city will be lost, unless the new government addresses the city. In general, any new government that takes power will need two big cities for two reasons. First, because of the same trait of luxury and comfort and human well-being, and second, because of the confrontation with the enemy (Ibn Khaldun, 1974: 750-674).

The Islamic city is the representation of the spatial form and the social structure which has been based on Islamic ideals, forms of communication and its ornamental elements (Bamet, 1990: 1). Urbanization in the Islamic era was the continuation and transformation of Sasanian urban life. In this period, the political (administrative and military) status of the city's economic and social situation continued to persist and became widespread due to the extent of the Islamic Empire and the expansion of the exchange market in the third and fourth centuries of urbanization, and the city's image changed. In the Islamic era, religious organizations also became important in the foundation of urban life, and the mosque adina or mosque became one of the main components of the city's social system. During this period, the towns and villages surrounding them in the regional systems were linked together and created a solidarity formation. The basis of this link was the inseparable solidarity of crafts and commerce with agricultural activities. This means that the division of labor between the city and the village, as seen in the medieval European cities, did not take shape in urban areas. In cases where each neighborhood was a follower of one of the Islamic religions, the solidarity of each of the neighborhoods of the city with the surrounding villages, which was in line with it, was more than the solidarity of the neighborhoods. Many neighborhoods had rural characteristics, and many villages went to industrial production. Nevertheless, the city and the village also had significant differences (Ashraf, 1974).

 The rule and order that was prevalent in Hellenistic and Roman cities was widespread in these cities ... Islam emphasized the well-being of family life. Houses were almost always on a level, and the city consisted of a set of houses whose external appearance did not indicate the shape of the interior or their significance. The streets were tight and narrow, forming a spiral of loose and often covered areas. Another aspect was that the shops did not fit into the field, but rather along one or more soldiers or indoor streets, forming the market. This insanity, in contrast to the highly geometric order of the mosque courtyard, emphasized the importance of mosques.

 The cities were compact, enclosed in walls that divided them into different areas, and was called the central region of "Medina". Each ethnic and religious group had a special neighborhood and the ruler remained in the city's fringe area, the "reservoir", in order to remain immune from riots and unrest. The gate of the city was often a huge building complex with a foreign gate and one or more inner courtyards and an inner gate that was the venue for the gathering of those who entered or exited the city.

 Islamic hadiths have forbidden the representation of Pyjer and human imagery, and as a result, visual arts in the classical sense of it have survived, instead of that, a system of abstract decoration evolved based on geometric combinations and an Arabic line, and it was perfectly in harmony with their architecture. (Bennel Vol., 2014: 10-9).

 Ehlers (1373) also presented a model of the Islamic city in his studies, which include:

 The hierarchy of functions with Adina Mosque (religious function) and market (the economic function and heart of traditional business activities) as the core of each Islamic city;

 The existence of a hierarchy of business and orientation within the market;

 The existence of residential neighborhoods within the city (residential function), appropriate and consistent with the social, ethnic, religious and ... social differences of the people of the city;

 The existence of defensive military installations and defenses, such as fences, towers, gates, gates and gates of neighborhoods;

 Other specific features, such as cemeteries and outlets outside the city (Ahlers, 1994).

In general, some of the most important symbols and signs of the Islamic city, which are also featured:

 Central Mosque

The philosophy of watering and drinking water is one of the most delicate periods of Islamic insight. This way of thinking in Islamic cities was reflected as a tangiban, and in the great Islamic cities it was usual to build al-Kaqaṇa (Saeedi Rezvani, 1993: 124). Sangkhaneh is an objective embodiment of the culture of religious beliefs of the people of this land. Potted houses, which later turned into water cisterns, are one of the important spaces of the old towns. The role of water cisterns in the context of the cities of the Kahir margin and the less rainy areas in the post-Islamic period is so significant that the Abballs formed their hearts (Varjevand, 1976: 2).

   

 Waqf

Professor Akkart Ahlers (1993: 51) points out German geographers of the impact of endowments in eastern Islamic cities on four main functions: (1) providing part or all of the costs, duties, ceremonies and religious centers of the community and repairing them, including mosques, Schools, and Hosseinyeh and Takayya; (2) helping the poor and the poor, students, managing and maintaining some hospitals, baths, water depots from the income of the waqf; (3) providing and providing affordable housing, land allotment Endowment for long-term rentals to the people, the sale of shops and workshops with cheap rent; and (4) the creation of employment in real estate and motel sites, Facilities, commercial and industrial.

 Baths

Different theories have been proposed about the nature and distinctness of the Islamic city. In a general classification, the following five theories or positions are noteworthy:

• Theories that make the city in the realm of Islamic culture imitate ancient Roman and Greek cities.

• Theories that made the city in the realm of Islamic culture an eastern trait and called it the Oriental city.

• Theories that the city does not recognize the conditions and characteristics of a city in the realm of Islamic culture.

• Theories that regard the city in the realm of Islamic culture as lacking in historical continuity.

• Theories that the city considers in the territory of Islamic culture has a loose and irregular structure (Bagheri, 2007: 69-68).

The Sufi Gene was the most influential author of the Damascus school. In his studies (1941, 1934 A, 1934 B, 1394), he argued that the geometry of previously existing Greek-Roman urban blocks was substantially altered by Arab Muslims (al-Sayyad, 1991). To his shock, the structure of the form imagined for the Islamic cities was actually Greek-Roman cities, which had been altered by the influence of the social laws of Islam, in that mosques replaced temples and churches or were placed on the agaves.

   

He believed that Islamic times did not bring any positive contributions to the cities: the Islamic presence was essentially negative and made the city a contiguous and heterogeneous set of residential areas. Islamic city is not considered as an institution, a collection or a living phenomenon, but as a community and an assembly of individuals and conflicting tastes (Sobaha, 1934 A: 446-445; quoted by Falahat, 2011).

Coding Early ideas of the Islamic city

Western and European interpretation

• The Islamic city is a western and European interpretation that has become a scientific concept due to the multiplicity of its use.

Misconceptions about the notion of the Islamic city

• A high volume of misconceptions about the notion of the Islamic city and its implications, issues and goals.

Unclear and defective concepts

• The Islamic city is a vague concept, lacking a functional and non-transparent definition that does not have a comprehensive description of its dimensions.

The lack of a comprehensive theoretical framework

• Overall, there is no comprehensive theoretical framework that illustrates the complexity and complexity of the Islamic city in general.

• A comprehensive theory of the Islamic city has not yet been developed. The link of Islam with the city

• Islam is clearly a city of religion.

• The Islamic city is not a stationary city but it is constantly moving because it relies on Islamic beliefs.

• According to the Islamic perspective, the congregation should be the pioneer of the determination to create the Islamic society and the Islamic city and move in this direction and move forward in the undisciplined society of the great sea and, on its way, on the one hand to some kind of them And, on the other hand, contact them somehow.

• The Islamic city is a city that can live if a Muslim wants to live in it in a Muslim way.

• In Islam, the city is the focus of activity and decision, and it is mentioned in the Holy Qur'an 33 times with different titles such as Bold, Medina and so on.

• The Islamic city, reflected in the laws of the Sharia, is the so-called physical and social relations between the private and public boundaries, and between the neighbors and social groups.

Relationship with Greek-Roman cities

• The structure of the form imagined for the Islamic cities was, in fact, related to the Greek-Roman cities, which had been influenced by the forces of Islamic social laws.

Necessity of mosque and market

• The city has two main centers of mosque and markets.

• The Muslim city is a city whose central groups form a comprehensive mosque, with a distinctly determined, rather central, or mainstream area.

• The "Islamic Urban Community" is one of the most influential factors in the formation of the "Islamic city".

• Less attention is paid to the social organization of the city and an attempt to find out the underlying causes of certain patterns found in Islamic cities.

• Make each city its own. So the people of the city should want to have such a city (Islamic city) and they want to live in it.

• The symbols of the Islamic city are shown more in form, in accordance with the characteristics and elements of the individual and social of Muslims.

• The Islamic city has incorporated elements of Islam into architecture and urbanization.

• The Islamic city, without imagining a place like Persian, Arabic and ... does not exist.

In the final section of the method of theatrical analysis, which is the report, it can be summarized in a concise and concise report that Islam is in a city that appears and appears, although all these manifestations and manifestations of Islam have always emerged with imperfections and problems in Islamic cities. In fact, in some cases, maybe that city, it does not represent the religion that its suffix is. Nevertheless, it should not be denied the existence of the style of Islamic architecture and urbanization in Islamic countries such as Iran, Iraq, Syria, Libya, Egypt and Saudi Arabia.

   

Based on available codes and the use of related literature and resources, the following themes are obtained:

Table (3): Reviewing themes

Major themes Axial themes Nuclear themes

• The Islamic city finds meaning in the form of the Islamic law.

• The Islamic city is related to the place and is crystallized in societies and Muslim communities.

• Due to the plurality of studies and repetitions of concepts, the Islamic city has become an unobstructed concept of urban literature.

• The Islamic city is not in contrast to the western city and is not in conflict with it.

• The Islamic city has a theoretical and scholarly literature that has been further developed by Western scholars and scholars from the Islamic countries.

• The Islamic city, based on its characteristics and characteristics, such as the mosque, the market, and so on.

• The structure of the Islamic city is the result of the relationship between social groups, especially the ulama.

• The Islamic city is ambiguous, overwhelmed

with turmoil and lack of comprehensive theoretical framework.

• Dependence on the place and the dominant role of religious forces

• Explain the centrality of the Islamic city to its definition and theory

The complexity of the discussions on the Islamic city has not yet materialized to the extent that it provides in-depth and in-depth conclusions about this issue, but rapidly converged and sometimes conflicting tendencies and perspectives on the quality and method of study, the definition of the Islamic city and the dominant pattern Urban and other related issues has emerged ... Two major trends based on two distinct foundations in the study of Islamic city can be distinguished: the first trend, considering the experience of urbanization in European history, the trend of urban research of Islamic societies based on a pattern of Islamic city have organized. As a result of the research of this spectrum of researchers, the Islamic city is a city characterized by its independent identity, lack of civil institutions, developed urban living standards, citizenship thinking and other similar indicators. The second tendency includes a range of scholars and scholars affiliated with or oriented to the culture of Islamic countries. Their approach is that in the pattern of the Islamic city, the dominant factor is the religion of Islam, and certainly all the indicators and elements of the social and physical life of the city are based on this factor of system and identity (Yusufifar, 2003).

   

Some European experts say that in the coming years, the most appropriate project for the central part of the city is the one that has flourished and organized a part of the center of the Islamic city centuries ago (Shakviyy, 2014). However, it should be noted that Islam is linked to the city in accordance with the nuclear-related themes of the research findings, and in its explanation it can be said that this does not mean that the utopia of the Islamic city is imperfect. Therefore, in Islamic countries, by breaking down markets and other symbols, in spite of cultural and even climatic conditions, important elements of Islamic cities can be destroyed. In general, the Islamic city is a social reality in which the scholar seeks to explain human action (that is, explaining what actors are doing and how to act in the Islamic city) and explaining it as a social entity (ie, structural causation) which are the cause of a causative mechanism and bring certain results).

==References==

==Notes==