year 1, Issue 1 (Fall & Winter 2016)                   CIAUJ 2016, 1(1): 15-38 | Back to browse issues page

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Aliabadi M. How is the Return of “Identity” to the Islamic Art and Architecture?. CIAUJ. 2016; 1 (1) :15-38
URL: http://ciau-tabriziau.ir/article-1-67-en.html
Iran Science &Technology University , mohammad.aliabadi@gmail.com
Abstract:   (2944 Views)

The ideology of us Muslims is called “monotheistic”. But unfortunately we know little about its meaning and nature. A heavenly word, in which its superior and great position we do not comprehend, neither do we pay any attention to the originality in the relationship of its inclosing truth to the divine inclosing essence of our existence. And it is only being played as a customary wordplay by our yet to be mature and comprehensive tongues. We speak of “Islamic architecture” quit frequently without knowing its difference or similarity to “the flowing monotheistic architecture within the universe in whole and part”. By the way, do we even have such a concept as “monotheistic architecture” and “worldly monotheistic architecture”?! The researchful answer of this paper to the question is “yes”. And we do, the “worldly monotheistic architecture” is the beloved and desirable “Islamic architecture” itself. And that “Islamic architecture” means “entering the realm of the unique and rather the absolute existence”; it is to be known that this “absolute existence” means “Allah” (the god of peace and obedience). The secret and golden key to opening the doors and the successful and desirable miracles of mind off all those who make miracles through contemplation, is “being able to realize the mortality of one’s and all’s reality in the absolute and detent jurisdiction of the everlasting, immortal and preserver of the universe both in wholeness and in part.

What we are trying to say in this extremely brief discussion is: as it can be understood from the vast, unique and universal concept of true monotheism; In monotheistic architecture everything (such as art, architecture and even cities) are various emanation of his perfection and beauty, and borrows of his unique light; and the relationship between our individual existentialism, our thought, creation, and things created and maintained by us with him, his name and characteristics all and all, is the only “relation of indigence and absolute richness”. The relationship between “absolute nonexistence and absolute existence”, and “the relation of alternative nonexistence and essence being” (while, essence being means the absolute existence). An (essentially poor but in fact clear and lucid) mirror like relationship, to manifest a temporal image and assigned to limits of that absolute richness, beauty and integrity.

We want to say: In order to be godlike and act godly in creating the effects in the extent of this science founded universe, we ought to actually be “scientists and science centric”. One should be “aware” to be “just”, and should be “just” to be able to be a “creator”. And to be a “creator” one should only and only “manify” the “alternative nonexistence” of the object of creation, ‘that is’, “the very truly need and of course completely precise”; To “precisely clarify” each of it’s partial-needs, an awareness of all it’s different aspects and the factors related to it and its form and measurements are imperative, or have a mirror like and of course clear and lucid heart, to present to Allah’s shining light, and of course (both the aforementioned are one in essence): one should only and only reflect light (and reflect “His” light), and want only “Him”, and know and want everything from “Him” and with “Him”, in relation to “Him”, and as an emanation of “Him”. Consequently one can: consider the concept of “placing everything in its appropriate and rightful place” (in other words “just”) and the concept of “reason” and “creating” or creation as one, all three concepts are “three different expressions of Allah’s unique light”.

Of course we should keep in mind that, “never can the “alternative nonexistence” or “paradoxical nonexistence” of an object or a special architectural piece be seen in one place with the “true existence” of that object (or piece), and be considered as “an integrated truth” and an “intermingled coexistence”; in fact they should be known as a “face to face and ofcourse inseparable (and accompanied) coexistence”; The correct, appropriate and suitable answer to this question is an accompaniment of a mirror and the face of the beloved.

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