Journal of Researches in Islamic Architecture

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Studies of urban space is expanding but what is important is explanation of it in national and local scales, according to the context of society and culture. The main book of Islam, which is associated with Iranian's culture, is "Quran". Therefore, the use of theoretical concepts of indigenous issues on the ballot in the Quran can be helpful in urban management. One of the aspects of the social structure is "justice". God in many verses introduced and emphasized on "justice" that one of the Hosni names of God is "standing justice ". He creates the whole world based on justice that all things are graced and talented by him. Justice means that everyone receives what is necessary for the perfection and admire provide the basis of talent. In the context of human life in cities, urban space is one of the most parts of the city and justice prepare an ideal platform for citizens in various dimensions, so this research is in realization of justice concept in urban space. Research's question is that what is the Quranic concept of justice? What's justice covers the range and how of these concepts can be realized in the context of urban space as a component. So the theoretical research are semantics studies and studies of urban space. This study has quantitative analysis method and qualitative description. Theories of semantics indicate text or word as meaningful and significant collection that you can study and understand it. Semantic, analysis of the word study deeply in all the events that make sense, signs or understanding among the words. Therefore, achieving a precise meaning of the Holy Quran is a matter of perspective of this research so requires a comprehensive overview of this book that need to be honest to the point of the question that was not neglected. Research express the concept of the word "Justice" in the Quran by semantic view and among the different branches of science, semantics of the language is chosen, because it seeks to understand the meaning of the word "justice". Therefore, by study of "Justice", find the different applications of that in Quran and check all statements that containing "Justice" to determine the full meaning of the concept. In urban space study, functional aspects of urban space classified in seven dimensions as morphology, social, cognitive, visual, temporal and environmental and quality of each component in the creation of the

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One of the most important problems in mosques designing is the quality of geometries and spaces which are appropriate for using in these religious buildings. It is obvious that one of the best references for studying this issue is Islamic teachings which are derived from verses and hadith. So, for responding to this question that what are the geometries and spaces which are appropriate for using in contemporary Tehran mosques, all religious texts such as holy Quran and Shia Imams remarks have been investigated. To achieve to the purposes of this research, thematic analysis method has been used for religious texts analyzing. This method is a simple and efficient way to explain patterns in the qualitative data. Using this method, in the first stage, all hadiths and verses which there is the word of “Masjid” or “Masjids” in them - that were about 15,000 ones - were studied. Then those of them which didn’t have effective relation with mosque architecture were omitted and the others were analyzed. Based on analysis of these hadiths and verses three types of code were subsumed. In the first level, descriptive codes were inferred which are the codes that are obvious and unequivocal. In the second level, interpretative codes were inferred which are latent and non-transparent and finally in the third level, pervasive codes were inferred which are the codes that comparing to two other types, have the most comprehensiveness. In this research, after deduction and classification of triple types of codes, the network of themes has inferred this network includes all pervasive codes that have classified hierarchically. In fact, this network provides the conceptual framework for mosques designing. Moreover, according to the requirements of the various stages of this research, for gathering data, archival research method has been used mostly meanwhile the authors have used logical argumentation method in analysis step and judgment of data (For example, the network of pervasive themes has deducted by logical argumentation method). The following, regarding to the importance of pervasive themes network, manufacturer principles of this network are cited: - Balance in permeability in mosques - Use of abstract geometries and patterns (in association with natural shapes and icons) - Use of geometries with clear boundaries for spaces separating - Attending to human scale in mosques - Use of axial and polar geometries - Application of uniform and pure geometries in mosques - Attending to the spatial hierarchy - The necessity of observing the simplicity in mosque - Attending to the mosque legibility for pedestrians - Attending to multi functionalism - Attending to the traditions and methods of the Holy Prophet (PBUH) and Imams (AS) in the construction of mosques - The necessity of preserving Islamic identity and avoiding the imitation of other cultures in physical design of the mosques - Change in original physical patterns of mosques in certain circumstances - Use of convergent, balanced and introversive geometries and forms in mosques In the last part of this research, different contemporary mosques in Tehran were selected to be evaluated according to 14 above principles. The quality of selection was based on some valid researches that formerly have been done for Tehran mosques typology. According to these researches, totally six mosques were selected that three ones of them are designed in traditional style and the others are designed innovative. Based on the results of this research and regarding to 14 above principles, to establish the appropriateness of the appearance and conscience in contemporary Tehran mosques, use of converged, static, balanced and generally introverted geometries and spaces is necessary and contrary to what is seen in some contemporary Tehran mosques over recent years, diverging and extroverted geometries and spaces are not suitable for this problem. But unfortunately and according to findings of this research, these features are less respected in Tehran innovative contemporary mosques compared to Tehran traditional contemporary mosques.

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Despite rapid quantitative growth in recent years, little attention has been paid to the quality of learning environments in contemporary universities. With the rapid increase in the capacity of universities and establishing new academic units and courses, growth in physical spaces in universities and higher educational institutions has accelerated considerably in recent years. Quantitatively oriented perspective to the issue of education has led the learning to be limited to the classrooms learning environment merely and therefore growth and improvement in universities only be done in a course of study for students. Lack of attention to the psychological needs of human beings and one-sided approach to the issues of education (apart from nurturing) are weaknesses of the current educational program which have affected the contemporary collegiate architecture as well. Developing and shaping of contemporary environment of universities have been suddenly and quickly, that caused poor quality of the current spaces. These factors include: 1. Inappropriate sites outside the cities or vicinities to provide the basic needs which impose additional costs 2. Formation of more than 40 percent of universities without Primary comprehensive plan 3. Purely quantitative perspective to the development of educational spaces 4. Shortage of welfare as a result of unforeseen developments 5. The high level of occupation and appliance at universities the major cities 6. Lack of attention to campuses in many universities Based on the principles of environmental psychology, structure, shape, form, color and specification of the environment effect on behavior, learning, social interaction and communication. Accordingly, respecting the proposed theories about human psychological needs of physical needs to needs of growth and self-actualization, by studying the physical spaces of the traditional Islamic schools of architecture as fulfilling the psychological needs in all aspects, could be reach the principles and models of the design physical spaces in contemporary university education. This article is to scrutinize the physical characteristics of Iranian Islamic architecture and specifically the traditional schools architecture such as Chahar Bagh and Agha Bozorg, which their architectural formation were based on Islamic perspective, to detect principles and components that is confirmed by Islamic monotheistic viewpoints and the theories of environmental psychology as well. This paper benefited from logical conclusion by interpreting and analyzing the structure of individual spaces, their spatial hierarchy and ultimately analyzing the whole of architecture of these schools, to detect the ideas and strategies employed to meet the psychological needs of human, to be able to extract contemporary design strategies for the spaces of university campuses such as training classes, public places, privacy and relationship with nature. All these principles could be exploited to contribute towards improving the overall sense of place and achieve more concurrence in the education, training and nurturing of students. In traditional educational system unlike the current system, there was no separate between in education and other aspects of student life and what the student had been learning was following the same lifestyle. Framework of traditional schools had been providing space for this attitude. All of these schools, such as Chahar Bagh of Esfahan, Ghiyathiyeh Khar Gerd Khaf, Motahari School (Sepahsalar) and etc., had been included of rooms for all students. Student’s living spaces were located at all four sides of the courtyard. Identifying and analyzing the spaces composition, as well as tiny spaces of Islamic traditional schools could find the principles of wisdom. The results indicate that: 1. Composition and harmony between the life spaces, worship and education spaces had been for development and improvement in all aspects of life. 2. Being together living, educational and converge spaces, had been providing the need to housing and shelter and had been creating a peaceful and secure environment. This could not be seen in the current universities. 3. Existence of hierarchy of spatial 1) central courtyard 2) semiprivate porch and 3) private rooms, have created feature interactions at different levels and degrees. The central courtyard has been the common factor of linking. The common factor and spatial hierarchy in the current residents of universities are not seen as a particular form. 4. Form and layout of classroom rings while creating a strong relationship between teacher and students have been created the participation. While in existing classrooms is one-sided relationship. 5. Coordinating components of traditional schools have created sense of balance, continuities, purpose, legible and transparency. While in the majority of contemporary spaces of universities, distribution of forms and colors and etc. has created Illegible or even a stressful environment. 6. Inverted form of traditional schools operates in order to increase concentration of mind and separation of interests outside of school. 7. The strong geometric plan of central courtyard and green spaces, have been acting as the driver's mind to thinking. While in the contemporary college campus, green space, is filling the empty areas. 8. By giving rooms to students in the educational environment created a sense of competence, self-esteem, consequently the environment and responsibility for their learning environment. 9. Semiprivate porch space in traditional schools have played role of debate and free discussion space, which have caused the development and promotion of students ultimately. It is while in the current hostels there are no such spaces.

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Designing a muslim man’s house should be the outcome of Islamic values and beliefs of its inhabitants. Islam is a comprehensive religion that can provide a set of basic principles as a guide and framework for housing design. According to the country's macro policies on the revival of Islamic Iranian architecture, it seems necessary to pay attention to the housing design principles of Islam and realization of these principles in past and present time. Since Islam is not limited to a specific age and place and can meet the needs of human being in different periods, the compatibility of universal teachings with Islamic principles must be considered. According to the verses and narratives mentioned in the Islamic sources, housing and residential spaces should have two main types of characteristics. The first type is negative characteristics that need to be removed and second type is positive characteristics that are visible to recommended. Consideration of these principles can determine the design of a Muslim’s house. Due to the interdisciplinary nature of the research, some of the most important principles of housing design were extracted from the religion references at first. Then the similar principles in other cultures of the world (such as theories of Alexander (1977), Scruton (1995), Pallasmaa (2006) and Marcus (2001)) were evaluated by using comparative-historical method. Finally observance or non-observance of these principles in the past and today houses is discussed in order to achieve alive and dynamic principles of house design in contemporary world. The purpose of the research is to present the basic principles and design suggestions in order to improve housing conditions by using the resources of religion (primarily the Holy Quran and the authentic narrations) and evaluate contemporary theories and residential buildings based on these principles. In the field of housing, Islam suggests residents’ privacy, limitation, hospitality, avoiding luxury, balance of home size, height and decorations. These principles were respected in most of iranian traditional homes and in few cases inconsistencies are observed. For example the principle of “balancing the height of interior spaces of the house” is not respected in some traditional houses such as “Zinat al-Molk house” or “Narenjestan-e Qavam”. Unfortunately, a lot of these principles are not respected in designing common types of modern apartment houses. For example, small size of the house and not separation of public and private space will cause family problems and destroy moral values of the family. On the other hand, in some residential complexes, some factors such as building height, and using extra decorations, as well as the use of luxury materials of façade induce show-off which is against Islamic rules. Many of the Islamic teachings have been emphasized in other cultures of the world and also the views of theorists however some cases can be seen different. Therefore, it is necessary to be careful in emulating the universal examples. The importance of this research is finding appropriate and inappropriate global patterns and theories based on Islamic principles So that a muslim could take advantage of the principles of Islam and its physical reflection in housing design. - In the principle of visual prohibition that most traditional houses regarded, the teachings of Alexander in the patterns 115, 140 and 164 differ with Islamic teachings. He recommends enclosed courtyards and terraces overlooking the street. - The principle of avoiding physical individuality of house that Pallasmaa and Scruton also have emphasized in the field of housing, is contravened by some architects like Eisenman and Gehry. These architects usually use unconventional forms and facades. - About balancing the height of interior spaces of the house, theorists haven’t particular opinion. However architects such as Le Corbusier pay attention to this in some of his designs. - In the field of home decoration, Islam recommends rules in two aspects: Recommend adornment and renounce luxury. Alexander (in the pattern 249) and Venturi confirmed these teachings. But some modern architects such as Adolf Loos and Le Corbusier offer contradictory ones and prohibit any decoration in designing. Balance in decoration is obvious in the designs of some architects such as Wright and Ando, however it is ignored in some houses such as Gaudi’s design which is full of additional elements. - The principle of privacy is confirmed by most of the world cultures and theorists such as Alexander (in the pattern 127, 130, 79, 136) although in some few cases such as Johnson Glass House ignored. - The principles of hospitality and size balance which are always emphasized by Islamic and Iranian traditions, are neglected in other cultures and universal teachings and also contemporary apartment houses. Results show that the principles of Islamic architecture such as privacy and limitation, hospitality, balance of home area and its decoration is mainly observed in traditional Iranian houses. Although many of these principles are approved by global theorists and architects in designing homes, in some contemporary cases, failure to comply with Islamic teachings is visible. So it is necessary for us to be cautious about simulation these samples.

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City is consisted of a range of specific activities which are responsive to human needs. It deals with human’s features, thoughts and approaches and struggles to achieve formation of the city depending on his world-view and insight. Degree of desirability and quality of the city relates to intellectual space that are prevailing on it. Islam as a human insight which is rooted from their worldview that have defunded the tenet for human life has defined principles for human’s lifestyles which consists of absolute attributes of God, human’s and intellectual origins. This subject directs human perfection to the attributes of God, because it is related to human nature and common property of humans. The organization of the Islamic city present components and indexes propound life and idealistic city components and index that is proportional to human nature differ with insight. Accordingly, the necessity of the research is achieving the principle of Islamic city and response to human needs for achieve perfection. This paper deals with attitudes, categories component and indicators Islamic city that is proportional to the common natural tendencies. On the one hand, the research is a cross-sectional one that processes with analysis and physical content and it is strategic nature of interpretive. On the other hand, by using (logical-analytical) reasoning, it begins description and presentation of instances Islamic city and index organization city. Based on the research data, principal of Islamic city is based on inherent characteristics of human and social body of city that describe five natural tendencies. The trends according to martyr Motahhari’s opinion in book of nature consists of truth and achieve perfection, goodness and virtue, beauty, creativity and innovation and tendency to worship. This results for principles recognition. Accordingly, what is the meaning and principles derived from five natural tendencies was argument base on the Islam. It comes from innate human that trends to truth and achieve to the knowledge of indigenous and monotheistic. Also, the piety, introspection and Unitarianism is influenced. The tendency to goodness and virtue, personal and social virtue and justice will prevail in the city. Beauty trends reinforce beautiful sense at the individual community and content physical level. Creativity is an innate human tendency to feel that the Islam city of guidance, correction and makes lessons. Pure nature human in premier authority show trending to love and worship the qualities such as meditation, thank and centralism at the Islamic city. Meanings, principle influence by trends indicate that most cases be explained by characteristics of man- made, belief, values, realms of human existence and in other word, it is his worldwide. The root of all bad ones originated from ignorance and irrationality and the city that as worldview based on the human form has higher status in comparison with what is free of thought and intellect. So what qualitative and quantitative characteristics of the human body define is the wisdom or knowledge of the truth. Wisdom is the branch of the divine inspiration of the hidden secret in nature and the human body that god has entrusted. Wisdom is divine messenger of God that is strong and rich source of Islam that has interactive relationship with nature and the law. The urban design based on intellectual foundations of Islam, the principles of Islamic life and its behavioral pattern. Human and rational behavior flows in any of its spaces. On the other hand, the fact-based wisdom know and must be guidance until it guides him, and guidance as to the person who created the universe and man and knows him, who his needs .he is aware of the higher interests. Establish his eternal life and gives him schedules. Meaning, principles influenced by trends indicate that most cases explained by man-made characteristics of Islam is based on understanding of man and his objectives do and do not and indexes in religious texts such as “ Quran “ which is at the top of them. Shariah principles based on reason and consequently natural human tendencies and trends in response to insight or knowledge and asks to come to the intellectual life of the human being is perfect. Criteria and indicators can be divided in five groups of orientation and mental demands of his innate tendency to reach the truth and perfection, goodness and virtue, beauty, creativity, innovation and love and worship and because it is a response to all his needs, these trends provide the background of his relaxation and confidence and since the nature is put in the man and we all accept the fact that God is the accepted wisdom of human thought. Each of the five branches of arguments based on the intended meaning is rooted in the principles, criteria and indicators proposed by the organization identifies the Islamic city. Because these components are rooted in the principles and concepts appropriate to the areas affected by natural and man shall enjoy the physical and social aspect. In this way the city is structured according to Islamic social and physical factors and indicators are formed, is the rational and intellectual city that as human nature which is divided in the form (appearance) and means (conscience) program of physical (body) and affers community. Accordingly, we can say that Islamic city gaits on the worldview, belief, and human existence realm and by recognizing the existence realm and by recognizing the existence of real human needs and it’s identification, it troop fields flourishing spiritual life and growth of human perfection. Based on this research, comm:::union::: city in the physical aspect is originated based on the spiritual and influenced by religious. The nature is inherent characteristics of human with knowledge-based thoughts that create form and comm:::union::: morality and comm:::union::: city is effective in its intensity and the effect.

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After the industrial revolution, men intended-more than ever-to use energy, specifically the fossil fuels. Moreover the quick growth of population have added considerably the speed of the critical status of environmental affairs. The side effect of industrialization result many problems such as the depletion of natural resources, the increase of polluting levels in surroundings, extinction of many species of animals and plants and the environmental crisis. Due to the above mentioned problems human approach toward nature has been changed. The approval of Stockholm Declaration in Environmental Conference of United Nations Organization is a turning point in formal human attitude during history towards natural resources and the utilization systems of ground. The mentioned declaration and 1974 Declaration of KOKOIK have confirmed the complexity and seriousness of social- environmental crises. Furthermore, they have emphasized upon the necessity of devising and demonstrating healthy environmental strategies in order to upgrade socio-economic and fair environmental developments. Also these affairs led to the "earth Commission" in 1992. During the mentioned commission, the 21 Declaration and Rio Declaration about environmental and development were approved. On the other hand religion have many instruction about protecting nature. In Abrahamic religions' view, the question about what has intrinsic value, is presented based on innate belief in God. That is, the intrinsic value in the universe belongs to God and value of other creatures is definable based on it. Therefore, all parts of the universe obtain value based on this relation and human being is responsible to provide proper care for them. It can be stated the criterion for an action in this view is consisted, which God is considered as human responsibilities (Abedi, Shahvali and Mohaghegh Damad 2007, 65). Islam as a universal and holistic religion claims is able to answer variable needs in every epoch and have deterministic laws for all relations and ranks of human. However, it does not mean that it is defined clear laws for every specific and contemporary subject. It contains very general laws, which specific laws can be deducted for each subject. One of the subjects is “environment”. By looking in Islamic texts and the Quran it can be understood that environment and caring about it is considered as important subject in Islam. Many of Quran's verses imply about it. In addition, many of Quran's chapters have name that is the name of natural phenomena and even many times swear an oath is on a natural phenomenon. Human begin is invited to think and contemplate about them. Editing environment's law is long history in Islam. A set of Muslim scholars' fatwas about environment preservation, ancient monuments, city interconnections, the quality of operation, architectural structures, using passageway, drainage bases, public places, installing windows, place of industrial buildings, cleaning the urban passageway, and behaving with animals are evidences of this claim (Pak 2008, 141). This paper presents a comparative study of Islamic approach with the contemporary approach in dealing with the environment. In this research, with comparing these two approaches, common aspects in contemporary conservationists’ statements based on Islamic visions, are revealed. The main question in this research is: why and how religious sources in various fields including environmental issues could be the solution? Do these instructions cover contemporary concerns in the field of environmental crises? After dealing with contemporary environmental crises, the need to change attitudes to the nature was realized by human. This is while the Islamic instructions have a lot of teachings in the case of conserving environment from 1,400 years ago. Therefore, the aim of this research is to expose the necessity of deeply studying the Islamic texts again and applying them in the related realm of natural environment such as architecture. A combinatorial research method is employed in this paper, which is based on the logical reasoning and quality approach. After studying the Islamic texts that is related to the natural environment and contemporary approach in this realm, the adaptive studying method of “Jorj F. Berdy” is employed for comparison of these two approaches. This method has four levels: description, interpretation, adjacency, and comparison. The items which is described and interpretation are environment, nature, balance of nature, development, avoiding damage of nature and components of nature. In addition, the defined criteria in this comparison are determined by documents studying and experts surveying of the “Delphi” approach. The final criteria is classified in three category: paradigm level, field level and component. After documents studying, adaptive studying, and analysis of these two methods in this research, the necessity of extracting the Islamic instructions and approaches for natural environment conserving is revealed. Besides this research shows that practice of Islamic instructions which are communicated to humans regardless of the particular time and place would have prevented the current environmental crisis and also shorten many ways that mankind had chosen according to his experience and avoid a lot of damages to the environment.The closer examination of these doctrines can open new horizons for the completion of these theories.

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Morality is one of the valuable things which has been considered in Islamic society. All thinkers of morality notional scope have tried to invite people to a good life by preparing them with cases such as contentment, forgiveness, true worshiping, pure life and earning kosher money. Islamic morality is a set of all headings correlated to morality specially morality science which is related to Islamic world and culture. Morality has a good adjacent with values and is divided into adaptive morality. Notional morality and practical morality and these items can be the origin of issuance of bad or good actions. Islam always recommends Islamic society to learn and rely on new science and technologies albeit in foreign and non-Islamic countries, and takes this as a honorable and devotional act, so there is no difference between Islamic root and science and technological development, but beside recommending knowledge avocation, Islam stresses on this point that the purpose of science and technology should be in direction of serving Islam root, this issue causes technology to be consistent in a contriving way with, cultural elements such as beliefs and thoughts, social values, social norms and provisions, symbols and ideologies, so that the performance of this technology be a desirable one. Architecture is an era for out breaking individual, social life and normative aspects like morality. This issue causes affective factors in architecture with special features grow in its framework and meaning. Considering moral norms of society and the human is one of basic requirements in shaping human s work place and life. So the relation between architecture morality and social norms is satisfying the needs of the human, so that he can find comfort in the architecture space. During history architects have tried to match their architecture with moral norms with understanding these needs, but the arrival of new technological alongside identification issues and originality crisis, has affected on moral components in architecture and has created new challenges between morality architecture and technology. The problem of the present paper is that: what is the relation between morality and technology in architecture? And our purpose is finding moral concept and social norms of morality in technology transferring process in terms of today technology when technology and architecture be synchronized, the effect of this problem that is technological architecture, would be inappreciable with regarding moral and normative criteria, but if technology won't be synchronized with architecture then they would be against each other and it will transform to “architecture technology“ phenomenon in which technology will become all forms of architecture and then necessary condition for shaping architecture would be technology. So architecture is always affected by technology, whether to promote architecture of spatial and semantic features to weaken them and to show the dominance of technology on architecture and the human. The purpose of this paper is not the deny technology acquisition from non-Islamic societies because technology is important in any society and if this technology would not be with awareness, this technology can destroy the remained morality. Technology makes a society develop in different dimensions and morality which is intrinsic should grasp as important concept in this time and this development matches morality development but with converse face which in a short time it will be with disappearing morality. Technology and development especially constant and development is a complex process. The technology procedure type is related to collaboration and public trust of all people of a society regarding to moral balance and other social norms of that society. If people want to use and develop technology without destroying morality and its concepts in today society, they should bring human values such as trust, humanitarianism and love in their lives and works. The results of the research shows that for reaching a proper pattern of current architecture in an Islamic society, some criteria for using architectural technology should be considered which the most important of them is to consider morality component I terms of using technology in architecture. Morality components in architecture include: - Continuous afford to promote moral and noumenon dimension in architecture and inside an architect. - Self–knowing and the other knowing in response to people's needs. - Continuous afford in self –construction and adjustment of job affairs. Continuous afford for effective presence of Islamic religion and morality in all dimension of works and jobs. - Re-knowing, preservation and adjustment of norm manners and society in light of Islamic standard. - Re-knowing Islamic culture and civilization and growing it to create architectural space regarding to current and future needs of society. - Afford to promote common human Islamic -Iranian dimensions which identity category would be grown by it. Observance these elements by architect alongside harmonizing technology with these elements, would create a result proportional to social morality, culture and norms.so it can be said that architecture is as a result of Islamic moral elements and updated with modern technology.

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Iranian architecture follows various formal patterns, mostly had been worked in artistic pieces then worked to architectural structures. Deeply looking at motifs in artistic works and architectural plans, streaks of cosmological beliefs can be traced. Nonagon division of squares, "Chaharbagh" or "Chaharsofeh" plans can be among important ones. It seems that these patterns have been primarily used in the artistic motives such as pottery decorations before being evolved in the architectural forms. Nonagon division of square which was lately emerged in form of “nine-bay” plans can be found on the primitive motifs of Neolithic pottery decorations. Chaharbagh –four gardens- plan has been already illustrated on the Chalcolithic potteries which were found in Samarra before being used in landscape design of the historical era. However, proficiency of the Samarra potters in geometry and their awareness about the anatomy of some of the animals has been reflected in motives which were designed at the centre of the internal surface of the dishes. Some of these motives reminds the Chaharsofeh or four Ivan plans which is a typical design of the Iranian architecture in the later historical periods used in several palaces, caravanserais, schools and houses. The present paper attempts to investigate mostly known Chaharsofeh plan. Although there have been varieties of studies in Iranian architecture, but there is not appropriate research on Chaharsofeh plan that resulted to lack of sufficient knowledge on relevant typology. As a fundamental research, present study naturally can be counted a historic-descriptive investigation, where data collected bibliographically. Collections of evidence were comparatively studied, analyzed, and interpreted. Conclusions indicate that there were ancient cosmology in such design and architecture, except ecological considerations. From one hand, cosmological Tetragonal division of the world, and on the other hand ancient beliefs that resemble the earth as "Chahartagi" that tended to center despite of regarding cardinal orientations formed and flourished the design and similar ones. Studies on several valid historic texts indicate that "Chahartagh" label has been used for various monuments, however, it explain and describe an architecture embodiment, but as architectural pattern or a design label it never signal evidences. Chaharsofeh design is appropriately compatible to Iranian architecture and responded to varieties of functions, and at the same time, covered ecological and environmental requirements of architects. It is categorized within two groups first with yard and second without it. First group remained as "four porticos" design in characteristic standard from earlier formation to recent centuries. First samples of such designs were presented at Achamenid architecture at "Treasure' section of Persepolis and "No. 3 Building" at Dahaneh Qolaman. Later, it was worked at Parthian period at Assyria Palace with a vaulted type and at Sassanid period as well. During the Islamic period and specifically in 14th century, this plan was so common that a mosque could not be imagined otherwise. It was dominant model in numerous Iranian houses, caravanserais and schools in Iranian central plateau and introduced "Chaharsofeh Style" to Iranian architecture. Several schools and tombs somewhat followed the design. The other grope subdivided to two groups firstly, the general design multiply at number 5, while the other signals the structure embodiment in a nonagon division. Known domical structures generally related to first group. It was experienced firstly at formalities hall of Bishapur Palace, dated to earlier Sassanid times, and vastly was used at domical structures of later Islamic buildings of medieval periods. The second group is in difference with "introvert nonagon domes" pattern and multiplied at nine. It divided to two itself: some vary functionally with a focal dome and peripheral chambers and small Chaharsofehs, where from exterior there can be seen a small dome from each angle. Although designs on some Sassanid vessels confirm usage of the design in elite architecture of the period, the first examples of such designs come from Sassanid fire temples. It used at some mosques' plan, several baths, several pavilions and tombs in Islamic periods. Although, this architectural standard was developed in Sassanid period, glorious evolution of this architecture occurred in later Islamic period in a way that was never experienced before. Architects and designers of the Othmanid period, specifically “Senan” developed this style in the most magnificent way. Symbolic and advertising features of this architectural style of Othmanid period is significantly sensible in the mosques such as “Shahzadeh” and “Sultan Ahmad” and developed unique masterpieces in the introvert style. Examples of this style have been found with four domes at the four corners while the buildings structure has been divided into five sections. Symbolic examples of this type are the tombs of Samanid governors in Bukhara. At second group, nonagon type, there is relatively big Chaharsofeh with four vaulted chambers around central dome house. Several mountainous castles mountainous, plain and coastal Karvanisarais, and small road cafes also constructed on the design.

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Monuments and historical fabrics of each country are like a comprehensive mirror of all the principles and values of the community to showcase its ruling. One of most important principle in traditional architecture of Iran, especially after entrance of Islam, is privacy that has been deep impact on the formation of historical urban and rural spaces. Therefore the recognition of this principle in the formation of neighborhoods and homes and spaces associated with them are particular importance as the territory of residence. The entrance which is located on the border between inside and outside of the House measures has the most important privacy impact on the shaping of residential space that it’s neglecting under the influence of developments in urban and rural area of the country, leads to several problems in residential space. To the best of our knowledge, there are a lot of studies in the context of entrance space in hierarchical fabric. The most of these studies have reviewed the visual and functional features, but none of these studies have considered the interaction of entrance space with the most important adjacent public space, i.e. passages and their function in the hierarchical access network. The study of this issue is important in two ways first, this study considers the impact of different levels of generality of passages on the formation of entrance space according to protecting interior space privacy second, this study mentions the impact of this space and its location on protecting adjacent space privacy and surveillance of the public realm. The aim of this paper is to identify and introduce the homes entrance space of the Laft harbor as an example of a village with historical fabrics of country, which is including two feathers of compression and restriction as its characteristics for investigating of position and the role of entry spaces in articulating of the privacy principle. In this regard, in addition to pondering of written resources, discovery and field studies in order to take samples and determine the species has been used. Based on these findings, there are three general types of entrance space under, the entrance space formed in the main passage, the entrance space formed in the narrow area of main passage and main entrance located at the side and dead-end street was identified. Pir-Neshin pattern is the first and the most complete entrance type in wide area of main passage with the width of 4-7 meters. This pattern prevails in the historical fabric of Laft. The second type of entrance space that includes a variety of patterns without Pir-Neshin is observable in the narrow area of main passage with the width of 2.80-4 meters. The third type is the simple entrance which is observable in the side and dead-end streets with the width of 1-3 meters. In this paper, privacy is studied from physical viewpoint in three forms first, entrance space location in public passages second, physical component and its proportion and their impact on visibility control from adjacent passage third, the role of entrance as a community entrance placed on the joint point of side passages and public space. Then with preparing of privacy principle and control the vision, principles of positioning, performance and proportions of each species were investigated and consequently principles and innovations in this space were defined. Following as a result of this research was presented: Check the physical developments in relation to the width of the input space and place it against the password field in the access network hierarchy, indicating that whatever adjacent space width and general ferryboat is decreased, the components and key dimensions of input space are also reduced. With exploring the physical effect of written forms in the realm of General ferryboat, the ability and any particular role of component to control in the sight of the entrance door of the House was exhibited as a starting point of private realm. The deep impact of some simple forms on increasing of homes realm as one of the unique inventions of ancient architecture of loft was revealed to overcome the limitations of network communication and the creation of the related input space. With clever positioning of public inputs in the public realm, in addition to preserving the privacy and strong ties to the neighborhood, the entrance of certain area can be defined as well as public realm.

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Immovable inscriptions are considered as one of the most important works and among the historical documents in cultural assets of our dear country, which were installed on selected parts of historical buildings and outstanding monuments and were always noticeable. The role of inscriptions as the basic and effective tools is important in terms of manifesting and implication of educational and educative also the identity, construction date, founder, names of masters and artists of the building, especially its architect, and other information that may change based on the importance and situation of the building. The inscriptions show an integration of other arts, the most important of which is calligraphy and we can find its importance in the verses descended to our prophet (Muhammad, peace be upon him) -the first in Alagh Chapter the first chapter descended to prophet- that reminds the human that from whom has he learned writing and the second in Ghalam Chapter, swear to pen and what it writes. In this study, we intend to have a research about immovable inscription documents of Tabriz Historic Bazaar Complex using descriptive- analytical method documented by field studies and have a review on importance and characteristics of script and calligraphy in bringing inscription art to its highest peak and decipher the contents hidden in them. Here, Tabriz Historic Bazaar with the area of more than 27 hectares and more than 160 architectural elements is the greatest national registered work and the largest brick conjunct roofed historical complex of the world (registered in World Heritage List of UNESCO as “Tabriz Historic Bazaar Complex” in 2010). Tabriz Bazaar as a complete urban block (with different commercial, religious, cultural, educational, health, sport and residential complexes) is a unique sample of urban development elements of Islamic era. As most of famous historians and tourists have described it and told. Marco Polo reports on variation of goods and commodities made in Tabriz in the second half of Hijri century (1271) and mentions the great hidden wealth in Tabriz Bazaar and continues the residents of Tabriz made their living through trading and providing of different commodities. Beside the historical documents we witness the stone, plaster and tile inscriptive documents in different parts of Tabriz Historic Bazaar Complex that prove the identity and authenticity and existence of the complex with their different contents. These inscriptive documents have an important role in saving of information and communication of thoughts, ideas and human civilization from previous generations to the present generation. So, the described importance of deciphering of inscription documents’ contents as immovable documents in Tabriz Historic Bazaar resulted in making a research on them in order to analyze their contents and concepts beside documentation of their shapes. On the whole, the thing that expresses the contents and concepts of an inscriptive document is detected through an intermediate art called “script”, which is in fact an art or tool to register and write the mentalities and thoughts using the signs that are familiar to eyes. In fact, from the moment that human attempted to draw what he thinks, he took steps to the world of script and writing, from the paintings on the walls of caves up to Ancient Egyptian hieroglyphic lines and its evolution during the history until invention of script and calligraphy and transferring it on inscription documents. The scripts used on Iranian inscription documents are divided into two categories: script in pre-Islamic era and script after accepting Islam by Iranians. The inscript documents studies here are relevant to the second type of script (script after accepting Islam). This study deals with deciphering of the shape and contents of inscript documents and their concepts and a description of the building, place of installation of inscript documents and deciphering of their contents are hinted in this study and the results obtained from analysis are mentioned. The present research is a field study and deciphering of forms are conducted using “Charmebardari” -a technique for primary sampling of designs and scripts of inscriptive documents and architectural decorations- at the end using computer software. At the end the results obtained from interpreted concepts of inscriptive documents’ deciphering contained very important and valuable information about the society at the time of creating that inscription document which can be categorized in two groups: the first group encompasses the spiritual concepts and the second group encompasses the applied concepts and each group is divided into subgroups and components (diagram1). Drawing the analytical diagram of the mentioned concepts we can clearly understand the existence of precise principles and order, which are intelligently applied in management of cities during Islamic era and have shown the society a transcendental way with wisely integration (in spiritual and applied concepts) of world and other worldly issues in order for accomplishment of those objectives taking advantages of the primary and basic principles of Islam. Here, the religious architecture, as a whole, and inscriptive documents, as a part of it, have been able to be a manifestation of God in the space of Islamic architecture with their dual application both in their own nature and with words contained in them.

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To explain the strategic plan to achieve a new Islamic civilization in its various fields and dimensions, a general and scientific structure must be exploited which in accordance with facts of existence from the universe and of human being.

This research believes that this general structure along with its entire steps, resources and the foundations of every single one of those steps has been discussed in depth and is infallible based on doctrines of the divine religion of Islam. Yet still, the structure can be achieved, explained and proven from a scientific, rational and divine dimension and can be further explained and analyzed because it entails facts of the universe (signs of existence) and human being (potential and actual talents, will, authority, works and course of descent and rise of human race) can be explained and analyzed.

The research method is based on areas and degrees of wisdom (logical reasoning) and quotations (words of God and traditions of the Imams - May peace be upon them) and it is descriptive, exploratory and interpretational.

The most significant accomplishment of the research is the explanation of the general structure of human processes, steps and its associated Islamic resources and in particular its bases and principles (strategic-conceptual) and solutions (applicability-practicality) in all steps from the perspective of the Islamic culture. Meanwhile, in each step misguided and incomplete contemporary western practices (modernization and ultra-modernism) are assessed and reviewed. The overall achievements of the research are applicable for all teaching, research and administrative topics and are particularly reliable for exploitation in the fields of art, architecture and urbanism.

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Today, there are a few dozens of historical index houses in the city Sabzevar. Reviews show that up until now, despite the presence of their special characteristics, variety and role, there have not been comprehensive studies about them but through the presence of valuable samples from various historical periods (Teymouri, Safavid, Qajar, Pahlavi), their exposure to destruction through changing the method of living, multiplicity of owners, migration and generally loss of attractions for today's life, reviewing these houses is necessary. Since most of the historical houses in Sabzevar are from the Qajar period, the purpose of this article is to read and recognize Qajari houses. The used research method is combined and the results obtained from the study show that Sabzevar's houses, with architectural specifications such as semi-hot and arid climate, have mostly been made as introvert houses and they can be divided to three types of the first, second and third period based on the features of architectural space, structure and decorations. Discussion of architectural typology has been proposed in some of the European countries since the late 11^th century. At first, this topic was treated in a very clichéd way and they reviewed categorization of buildings based on a mutual feature. Another one of methods of categorization at this time was dividing the buildings with mutual feature of their map. This method has many advantages, but unfortunately, by being drawn in one way of thinking, being caught up in a deterministic framework and linking historical process with deterministic materialistic views, they came to conclusion and the result of it is predetermined by considering the mentioned framework whereas in a study, in addition to the overall review, the results shall be obtained after the study and research.

Accurate identification and classification of various architectural types can be useful in understanding the space better, protecting it and also in achieving new methods of designing.

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Islamic arts are often identified by their abstract compositions based on geometric principles and spiritual concepts. Using artworks from different eras, this paper highlights the presence of a particular model of thought in Islamic arts in which the hierarchy of perspectival vision is abolished. The main argument is based on the ability of some artworks to be looked at from any angle while maintaining a unified meaning and value. This work proposes that such arts possess the principle of horizontality, which can be evaluated much like other more familiar principles of Islamic arts.

Through different examples and via simulative research methodology, this paper elaborates how the principle of horizontality is the resultant of an abstract view from above in which the limits of perspectival vision are surpassed in order to communicate meanings of higher order. It is through this distant, parallel vision from above that the artist and his audience re-experience the divine act of creation and their interpretations become components of a sophisticated world of symbols.

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Moving toward third millennium is characterized by capabilities in transforming human life. Specially, development of information technologies in everyday life lead to great changes in communication tools andour current understanding ofurban social life. Indeed, telecommunications because of independency from time—space constraints, provide a new unlimited space for social interactions in global scale. Now, this development in Islamic societies is remarkable, because Islam has many detailed rules in social relations. So, in this situation studying and exploring social and cultural dynamics in cyber environments and its implications for physical cities is a key task of urban planners in Islamic communities to sustain and develop these cities.

In this research, first of all we reviewed some of the basic concepts of social life from Islamic view. We explored the reflection of these rules in Islamic cities and spatial aspect. After that, for each concept, we explored the potential implications of Information technology for Islamic society in the information age. The results showed that Islamic cities are reconstructed as complex amalgam of electronic spaces and urban places,in which, Information Technology has dual impacts on the city: in one hand, a potential for more social interactions, sharing ideas and promoting social integration and in the other hand, encourage the polarization of society, dispersed social relations etc. This indicates only a few parts of complexities in this area and the necessitiesin rethinking Islamic city in the age of digital communications.

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Discussions derived from epistemology and its sub-branches are of the most important theoretical grounds affecting theoretical basis of art schools in particular architecture styles. During recent decades, two approaches of epistemology have been reciprocally shaped to know how one can paraphrase the meaning of physical environment. In the first approach, the audience and his knowledge are main foundations in the process of perception and cognition of environmental meaning. However, there is audience meaning nobility in this approach and therefore, all meanings are considered convincing and neither can be granted as final meaning of environment. So it can be called "Audience-Oriented" approach. While the second approach, has a perceptible reality in the final meaning of environment that should be received during a firm process. Accordingly, it is not impossible to discover the intention of environment architect by reviewing his work and (only the meaning which accords with this intention is considered convincing) the only meaning that accords with this intention is considered convincing. So, this approach can be called "Author-Oriented". In addition to comparative analogy between two above-said (these two) approaches, this study clarifies a third one that makes its cognitive base on Islamic (thoughts) teachings. According to this new approach, the main foundation of the process of environmental meaning paraphrase is the physical environment (or text) and so it can be called "Text-Oriented". In order to explain and collate the triple approaches, the present study (this research) uses archival research while enjoying, simultaneously, the logical argumentation research to arrange data resulted from archival studies.

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Since the energy consumption has become one of the crisis of modern buildings, modeling the Iranian past architecture patterns could be helpful. The shopping streets as one of the main sectors consuming energy locate near the open spaces it seems, therefore, they need more thermal comfort. However, using passive techniques, the Iranian traditional bazaars architecture solved the problems regarding thermal comfort. The present inquiry aimed at investigating thermal comfort of traditional and modern commercial buildings from the perspective of solar radiation to compare traditional structures (with traditional design and materials) with modern ones (with modern design and materials). Therefore, Vakil (traditional) and Mollasadra (modern) Bazaars (with the same orientation), located in Shiraz with a semi-arid climate,  have been chosen. Vakil bazaar situated in historical context of city and Mollasadra situated in the first modern part built in 1980. A naturalistic approach was applied to investigate the relation between shadow on surfaces, shopping load and cooling needed in summer and the relation between the solar radiation on surfaces, shopping load and heating load in winter first, a number of questionnaires were used to survey 120 samples including both customers and shopkeepers to show the relation between shopping load and cooling or heating need second, Ecotect Analysis 2011 was employed to simulate surfaces with shadow and solar direct radiation in winter and summer to evaluate the relation between the surfaces received shadow and heating or cooling need. The results showed that along with a full shade in summer, the customers of Vakil Bazaar are interested to do shopping almost in all hours since there is no obtrusive solar radiation in contrast, customers of Mollasadra Street experienced a shadow from sunrise to 11:00 in summer morning thus 73.3% of customers in Mollasadra made complaints about the existing shadow since there is no shade in crowded shopping hours and points especially in summer afternoon furthermore, 93.3% of shopkeepers in Mollasadra used cooling and heating equipment which demonstrate congruently of orientation and quality in sunshades with climate. At the end, some suggestions regarding the mentioned problem in Mollasadra have been proposed.

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Iranian Islamic gardens like almost every cultures, represent beauty and happiness and improve the public perception. It has also special geometry with philosophical concept related to Islam’s doctrine that is the focus of this research. Following Quran’s contents, paradise is a beautiful sophisticated garden that something flows under its trees. So the comparison between the somatic geometry of Iranian Islamic gardens and the sophisticated conceptual heavenly descriptions of paradise in Quran is the matter of this research. Thus the configurations of the geometry, based on the paths of rivulets and airflow patterns in the gardens are considered here. The research method is interdisciplinary: in the first step, after initial considerations and exploring, the principals of Iranian Islamic garden’s geometry were extracted by a comparative - descriptive method in some selected case studies. The construction of paradise in Quran frames the trajectory of analysis so the next step is analyzing the paths and geometries with a consequential analytical method. Some simulations of the inner wind are presented also. The simulations include a validated computational fluid dynamics (CFD) model to illustrate the airflow current in this geometry. The results demonstrate the physical imagination of Quran’s perception of paradise in Iranian Islamic gardens and the flows under the trees that is framed in a heavenly geometry.

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Looking at the structure of the cities, especially older parts of the city, it is seen that most of the urban public parts and elements are constructed not with any reliance on state resources and credits, but based on the consecration systems and public investments. Added to the sublime religious, social and economic values latent in the consecration culture, its impact in creating identity and sense of attachment to urban places is also notable. It seems that the effect of creating identities that the consecrated places create in the social-physical frame of the cities, can today be stressed upon as a proper response to the shortcomings of the citizens' social relations and lack of the sense of belonging to the city. The main aim of this study is to recognize the role of consecrated elements in the social-physical identification in urban neighborhoods on the one hand and to determine the effects of this valuable culture in reinforcing social interactions and improving the sense of belonging to the physical spaces of the cities, on the other hand. The research method of this study includes two stages: the first was implemented with a descriptive-analytic method and was based on library sources that provide the theoretical framework of the study and the second stage that was incorporated with the survey method, using questionnaires, which were distributed among the residents of district 12 neighborhoods of Tehran. The results indicate that the consecrated places, because of their unique characteristics in the city's social-physical frame, have effectively caused the firmness of identity and consistency in urban life in these neighborhoods.

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In recent decade, various types of reports, articles, and books have been published in relation with Islamic city, but the terminology of “Islamic city” is not yet defined clearly in these publications. Explanation of the subject and its definition that called as Islamic city is the first step of this research. The descriptive and analytical method has been used as the research methodology in this paper, through which all the existing published literature were surveyed and analytically reviewed. Literature survey shows that most of the recent studies are about existing cities that Muslims settled over there. The recent publication about Islamic city can be classified into two groups. First, those who defined Islamic city based on dominating elements of existing traditional Islamic cities. The second group is those who define Islamic city based on significant Islamic advices. In the other word the first group tries to say what an Islamic city is, on the bases of existing city in Islamic era. The other group besides denying the first group definition tries to say what an Islamic city shall be on the bases of religious valid documents. In addition, addressing to some of Islamic general principals mentioned in the major Islamic documents such as holy book of Quran is another side of nowadays published studies. Unfortunately, Muslim thinkers and theorists in the field of urban design and planning  have little activities for presenting clear definition of Islamic city, pointing out its major criteria, and the approaches that one can physically crystallize various  religious thoughts with emphasis on Quran, “Nahj al-Balaghe”, and Hadiths (Important statement of Islamic religious leaders). Furthermore, the text context that was published by eastern experts has been studied and analyzed. In this regard, results of the studies were presented by focusing on the main key words in relation to urban areas and urbanism, in valid description of various specific Quran verses, and “Hadiths”. Discussion of this article also deals with a brief history of Islamic cities. In this regard a few towns related to Muslims, and their relation with Islam was studied as case studies. Then, application of Islamic thoughts, for an urban society is followed. In continuation, it has been tried to define and developed a process to determine the main principles for creating Islamic conditions on the bases of the significant aim and objectives of Islam religion. In this paper, views of various western and eastern scholars about: How one can define an Islamic city is reviewed. Result of the study indicates that western theorists have defined an Islamic city on the bases of the dominating physical features and elements of existing cities of Muslim inhabitance during various Islamic eras. The result of this section of the study shows that these elements are such as “Jame” mosque, bazaar, governor fort, and city enclosure walls. But, the eastern theorists who are familiar with Islamic religious verses and the advices of great But the result of the other section of the research indicate that: Islamic leaders show that: Islam is a perfect religion among other religions. It has useful fruitful teachings that many of them can be quiet responsive in achieving good criteria for planning and design of an Islamic city. Some of the eastern theorists who are familiar with Islamic religious verses and the advices of great Islamic leaders like prophet and Imams show that: the main concept and spiritual aspect behind each and every element in an Islamic cities and the various factors to call a city Islamic, is much more important than those physical one. They also believe that an Islamic city should be planned and designed on the bases of major Islamic principle concepts such as justice, unity security, privacy, etc.

In the end, to show the process that how one can reflect the Islamic advices in a physical situation, a conceptual presentation  which is already written by M. R. & A. Pourjafar (2013) about an Islamic Iranian mohalla is described and displayed in brief below. The design principles of «Mohallahs» (Traditional Persian-Islamic Neighborhood) in the Islamic cities since the beginning of Islam are examined in that research. Then the role of mosque as one of the important elements that defines the physical dimensions and also meets the needs of the social, political, cultural and residential sectors of the city was determined. The superiority of design principles of «Mohallahs» in Persian-Islamic cities with having Mosque, «Hoseiniah», «Tekyeh» and other religious buildings as their centers and hub of their socio/cultural activities in comparison with planning and design of present situation in Muslim residential areas, is shown clearly. Studying of «Mohallahs» in the old Persian-Islamic cities of Iran proves the sustainability, durability and significant role of mosque for quality dimensions of city designing and social issues in compare with neighborhood unit in the west. The study of Persian-Islamic advices also indicates Islam as a religion has many advices as far as neighborhood design is concerned. This can happen, on the bases of Quranic verses and «Hadiths», and conclusion derived from study of existing traditional Persian-Islamic «Mohallahs», through which a new modal has been proposed for Persian-Islamic «Mohallah». A central car free square with respect to social dimensions with all required, land uses and activities all around it was also proposed. The mosque and other religious and socio/cultural buildings are the focal points of this «Mohallah». The central urban space of the «Mohallah» has walkable accessibility from farther points all around it. The functional radius of the purposed «Mohallah» on the bases of the mentioned «Hadiths» by Imam Ali (Forty houses from the mosque, are neighbors) is about four to five hundred meters. This model may be used for designing of contemporary residential «Mohallah» in new towns and extension areas of existing cities in future. A purposed Islamic city may have number of such residential units called “Mohalla” around a bazaar complex (similarly designed on the bases of above process). In this way and the bases of above process, one can achieve various kind of Islamic city.

Finally, it is concluded that: The great religion of Islam has wise and rational advises and teachings. These can be converted into practical criteria through a proper process and programming. In this way, one can create responsive Islamic environment that may not be as utopian as heaven but, obviously they can be more responsive than what we are facing in our contemporary situation nowadays. No doubt, there are also many examples of Islamic-Persian cities with high quality of urban design. By analyzing their design one can derive various criteria and get many lessons for contemporary planning and design of the Iranian Islamic city. Therefore, hopefully, in this way we can create a better kind of environment for Muslims inhabitants that can answer most of their behavior and activities with creation of various convivial urban spaces.

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Abstract

Human beings have always been in an interaction with Nature in accordance with their own ideology and the interface between them has become a rich source of inspiration for most studies. The impact of human beings on Nature is anchored in the ideology or philosophy of life The ideology has exerted so powerful influence that some people believe a typical Islamic city is grounded on and is physical manifestation of the Islamic philosophies and the merely way to be familiar with the ecology of Islamic cities is to comprehend its principles and laws.  In that connection, the way the cities in human civilization formed and constructed have always embodied the ideology reigned over those societies as a result, it is not surprising that in the geographical heterogeneous environments, cities with assorted roles, different levels of significance, and with uncoordinated and disparate development have been formed.

Over the past decades, the attention towards the requisite revival of Islamic values in Muslim cities, or at least the awareness of the fact that Muslim complexes which had their own specific identity in the past have lost their identity nowadays has been augmented. In Iran with the advent of Islamic revolution, whose Islamic features have made its cultural characteristics outstanding, and with the awakening of other Islamic nations, the hope for constructing complexes based on the Islamic principles, values, and philosophies has boosted.

The Iranian Islamic urban Planning and Design should be grounded in the theoretical basics and theories pertaining to the principles and values which are required to be employed in the design, planning, and the development of a life environment suitable for Muslims and to reign over Human's relationship with the environment (natural and artificial environments) and the interaction of Human's beings with each other. These principles and values will be derived from the Islamic instructions, and likewise they encompass prominent aspects of national culture, those of which do not go against the Islamic instructions. It is worth briefly noting that the primary sources of principles governing all Muslims’ deeds, including their urbanization, are the Holy Quran and traditions of the prophet Muhammad.

The meaning, concept, and essence of the elements and characteristics that form Iranian-Islamic cities, the settlement of these elements, and their relationship with people’s habitations are grounded on numerous systems, such as consecration and consecrated urban elements including mosques, bathhouses, etc., trade corporations such as Trade and Business managers, urban administration systems and organizations, religious education systems, ‘shariat’ and Islamic rights, and symbolic systems of some cities.

Urban elements, architectural units, and Iranian-Islamic cities can be framed within several categories: Residential spaces, including single family houses, multi-family houses, joined single-family houses with open spaces and shared services, downtown caravanserais, and suburban caravanserais. Religious elements, including mosques, monasteries, religious schools, holy places of worship, sacred tombs and shrines, ‘Hosseiniyeh’ ­, ‘Tekyeh’ and covered and open consecrated spaces for lamentation and mourning ceremonies. Individual and cooperative business units, including the shopping plazas ‘Timcheh’, inns, ‘Qeisarieh’, shops, etc., and the spaces attached to them such as landing-places, warehouses, and stables. Production units, including trade-related workshops, factories and shops for the distribution of raw materials, and suburban workshops. Public Service Units, including libraries, cisterns, public bathhouses, cemeteries, coffee shops, tea houses, and restaurants. Public services and communication networks, for directions (avenues and streets, Bazaars, squares, alleys, paths, dead ends, for water supply and services (aqueducts, cisterns and curbs), and for sewage disposal and water supply through joined underground channels and culverts.

One of the Geographical spaces that always had reflected the ideology of the ruling systems is the phenomenon of the city. According this, the Iranian Islamic city should be a reflection of thoughts on Islam in all aspects. in order to manifest the Islamic values in the city construction, the identification of the values absolutely required that can and should demonstrate and assure the Iranian Islamic identity in an Islamic city are. The purpose of this study is to identify the values, principles and indicators of Iranian Islamic urbanism and Conceptual refining and implementation of the strategies that described them

So for this purpose, the study was conducted on the documents also Delphi technique was used in two stages in order to refine the components, criteria and sub-criteria. In early studies and  from the perspective of experts, four principles of mosque-based, introversion, neighborhood-based and naturalism are the priorities that was considering as the most important and the basic principles of Iranian Islamic urbanism: so by refining their theoretical roots, the mosque-based index at 2 dimension, 7 criteria and 15 items, the naturalism index at 2 dimension, 8 criteria and 12 items, the introversion index at 2  dimension and 8 items and the neighborhood based index in 3 dimension, 7 criteria and 20 items were presented. This research in its realm was studied the Iranian Islamic city in the framework of common indicators in Islamic cities. Basic indicators could be based in all cities with the majority of Muslims. Hence, the context of this study does not mention the separation of Iranian and Islamic city and their definitions and concepts.