Bazar

Perception and employing our ancestors’ properties is of highest importance if the approach of our ancestor’s knowledge share be due to recreating creative designs in accordance to urban space and modern neighborhood. The fundamental needs of human or physical needs of architecture are adoptable because they seek to find a good framework to compare and rank different designs regarding the aesthetic aspects. Through this the strength and weak points in different architecture design particularly in local architecture of Iran can be specified. To do so, by examining Bazar and Timche and comparing and contrasting them with Maslow’s hierarchy of needs, the present study aimed to present a system to rank the aesthetic elements in them. Concepts such as introvert and extrovert in houses, linear and central structure, enclosure, geometry, and space that are the results of the elements of Bazar and Timche have some material and meaning qualities that can be ranked. The benefits to use such perspective by contributing tools such as hierarchy of basic needs provide us with having required confidence toward completeness of a design.

The sociopolitical role of the ʿulamāʾ is a common element of most of the academic accounts on Shia. The scholars of political sociology of Iran have commonly crafted new theoretical frameworks to explain this unique element role in Iranian society. Here, I present a general framework for the study of the ʿulamāʾ in Iran based on their patronage networks among the political elites, bazar, and grassroots. Apart from their religious functions as spiritual leaders and as the authoritative source (taqlīd) of Islamic rulings, the ʿulamāʾ performed the role of patrons for their networks of clients existed among political elites, bazar merchants, and grassroots. Their religious capital facilitated the ʿulamāʾ with a solid social influence that turned them into a major source of grievance and support for these social networks. In this paper, I start with a critical analysis of the existing literature on Shia ʿulamāʾ, then I present a historical account of the sociopolitical patronage of the ʿulamāʾ which finally helps me to suggest a coherent theoretical framework for sociopolitical analysis of the role of the Shia ʿulamāʾ in the 19th century Iran. In order to social connections in my work, I also relied on the Weberian approach that concentrates on social alliances and group models.