درخت حوزه‌های تخصصی

The present study intends to shed light on 25 lifelikeness layers in Imam Jome’eh House (Khaneh Emam Jome’eh) in Isfahan as one of the prominent historical monuments dating back to Qajar dynasty. The present study intends to shed light on 25 lifelikeness layers in Imam Jome’eh House (Khaneh Emam Jome’eh) in Isfahan as one of the prominent historical monuments dating back to Qajar dynasty. The lifelikeness or Zendevari architecture is a general and reconciling pattern (framework) among all the definitions of architecture that in its definition, it consists of 25 layers. these 25 layers include countable layer , spatial layer, geometric layer, Skeletal layer, motor layer, simple mechanical layer, automated mechanical layer, biological layer, environmental layer, climatic layer, sensory layer, visual layer, imaginary layer, unreality layer , media (symbols) layer , analytical( analyzing the elements) layer , historical(importance) layer, creativity (in the building)layer, economic layer, social layer, forensic layer , moral layer , aesthetic layer, political and faith layer and educational layer. Overall, it can be said that in the lifelikeness (Zendevari) development framework, the world and its beings consist of 25 layers, which are in interaction with each other in an unpredictable way, yet a universal and natural relation can be found between layers in two directions. The study method used in the current research is of an analytic-descriptive type, and data collection was performed in a field-, interview- and library-based method, and some strategies were presented to strengthen the zendevari (lifelikeness) of the building under study in a SWOT analysis method. The study method used in the current research is of an analytic-descriptive type, and data collection was performed in a field-, interview- and library-based method, and some strategies were presented to strengthen the zendevari (lifelikeness) of the building under study in a SWOT analysis method. 

Contemplation and theoretical reflections on the "tongue under control" and how it operates, or the reasons and factors that prevent humans from exercising control, are among the most important topics studied by Islamic scholars. This research seeks to elucidate the philosophical foundations of "tongue under control" with an emphasis on the viewpoint of Allameh Javadi Amoli, using a descriptive-analytical approach and through a library method and referencing their numerous works. Based on such an approach, Allameh Javadi considers the fundamental factor in "tongue under control" to be the spiritual faculties(habits). The novelty of this research lies in the enumeration and explanation of the philosophical foundations of the discussion. Therefore, by employing Quranic verses and the principles of Sadra'i wisdom, such as substantial motion, bodily manifestation of the soul, and the explanation of the embodiment and manifestation of actions on the Day of Resurrection; he has identified the repetition and continuity of actions and their transformation into "habits" as the fundamental factor in the issue of "tongue under control"; in fact, "tongue" is not in our control, but rather in the control of the "habits" Therefore, if piety governs human actions, humans can to a large extent take control of their tongue in the world and in a wakeful state. However, in the world of dreams, near death, and also on the Day of Resurrection, the "tongue" is under the control of habits and temperaments, not us.