The topic of urban transformations has attracted the attention of researchers as it is one of the basic issues through which cities can be transformed towards sustainability. A specific level of transformation levels according to a philosophical concept known as a crossing. This article has relied on a specific methodology that aims to find a new approach for urban transformation based on the crossing concept. This concept derives from philosophical entrances based on the concepts of (being, process, becoming, and integration). Four levels have been for the crossing are (normal, ascending, leap, and descending). Each of these levels includes specific characteristics that distinguish it. The results showed that there is no descending crossing in the study area and that four indicators that have achieved leap crossing are: (coverage ratio, compactness, Effectiveness of the pedestrian and bicycle movement, and proximity. As for ascending crossing achieved in three indicators are: mix land use, blocks' length, and connectivity, as for normal crossing achieved in three indicators are: diversity of building heights, population density, and housing density. These results help in making the planning decision to transform traditional Karbala city into a sustainable city, by giving priority in development to the indicators that have achieved ascending crossing because it takes less time and effort to reach the leap crossing in comparison with indicators that have achieved normal crossing.

This paper focuses on the concept of cognition and its clarification in the light of Islamic epistemology. Knowledge passes through two essential parts: conception and assent. Conception explains simple knowledge, while assent explains knowledge involving a judgment. The paper proceeded with the identification of the problem of relationship blurring between cognition and knowledge. The external and inner senses have explained the relationship between the stages of knowledge and cognition. The external senses receive stimuli and form primary conceptions. These conceptions transfer to the first part of the inner senses, which is common sense; it collects the sensations and transmits them to pictorial power. Secondary conceptions are formed, accompanied by feeling. Then, the estimative power role emerges in imparting meaning to be stored in memory, here knowledge is suspicion, and the perception is achieved. Finally, the images reach the thinking power to impart the specific meaning of the image, which constitutes cognition. Using the Hagia Sophia Case Study, the paper reached important indices in clarifying the cognition stages and understanding of planning and architectural production. These indices were represented by: color, scale, lighting, the harmony of the building with its surroundings, and the meanings associated with cultural, social, and civilized values. Doi: 10.28991/cej-2021-03091715 Full Text: PDF

The article includes the concept of aesthetics through what has been dealt with in the literature by philosophers and researchers who have addressed this concept in an attempt to derive indicators of aesthetics. The article adopted a descriptive and analytical methodology by reviewing recent literature on the concept of aesthetics and its relation to urban planning and design issues. Many subjective and objective aesthetics indicators have been identified, some of which are classified under real aesthetics, and some under fake aesthetics. The indicators were applied to the Kufa Mosque complex and Sahla Mosque complex as a comparative case study. It was found that the indicators of real aesthetics have a higher weight in determining the final aesthetic judgment on the complex form versus the fake indicators, which in turn reinforced the weighting of the subjective aspect over the objective. This was consistent with the answer to the question directed to the sample about which complexes are more aesthetic. The answer was that the Kufa Mosque complex is most aesthetically. This was proven by the questions directed in the questionnaire, which outweighed the real aesthetic indicators for the Kufa Mosque complex. As for the results of analyzing the indicators of fake aesthetic were equal, as each complex achieved higher values in three indicators. Doi: 10.28991/cej-2021-03091743 Full Text: PDF