Journal of Researches in Islamic Architecture

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This article seeks to compare the standards of urban life quality and extracted concepts of Islamic city based on four causes of architecture. The main reason of this research is comparing what researchers mentioned as urban life quality criteria and standards and features of an Islamic city drawn by the Islamic sources. All the schools of architecture and urban designing agree that the most important goal of designing is to meet the physical and psychological needs of mankind with the highest quality. Although there is not an exact definition of quality of life that all researchers agree on, but it is possible to achieve the main standards and features by reviewing the studies that have been done about this subject. To achieve to this goal, the criteria of urban life quality from the western point of view have been studied and classified while extracting, to make it possible evaluating the features quantitatively. Besides features of Islamic utopia are studied and extracted from both religious references and ancient Islamic cases. The main issue for comparing the results is the effect of architects and urban designers' points of view and believes on urban spaces. In fact subjective cause between four causes of architecture is the main source of architectural inspiration. Therefore, the extracted criteria of life quality have been studied based on this scale and results show that, only 1% of urban life quality features are driven from this point of view. In other words just 1% of these features have been considered for meeting clients’ spiritual needs, while this ratio in Islamic city features is much bigger and it means that the role of architects and designers believes is too important in Islamic view. Believing in God's wisdom and the ::::union:::: behind the diversity that could be seen in Islamic architecture, make Islamic architects’ view more comprehensive and wiser than other designers. To sum up, Islamic utopia tries to achieve a better human being life by meeting their physical, psychological and especially spiritual needs. Shortly, it illustrates the intention of “Remembrance” in architecture and urban designing.

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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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Despite the existence of rich cultural, historical and technological foundations in the architecture and urbanism of Iran, current condition depicts weaknesses, inadequacy, deficiency, alienation and identity crisis. The lack of a systematic approach toward Islamic urbanism for implementing sympathetic demands is one of the most important contemporary issues. This subject is particularly obvious in regeneration of historical urban textures, while Islamic cities are physical masses that can convey the past traditions of a society to the new generations in the modern world. The absence of a systematic approach for explaining the characteristics of Islamic urbanism deteriorates the conditions. In fact, historical textures are parts of the modern cities which could be realized as the signs of Islamic models with a little attention to their half-dead bodies. Each historic fact in order to play aprominent role in its current environment and to be further than an antique object must locate in a dynamic space. That is because the continuity of the life and dynamism of a city in contemporary world demand adaptingand responding to cultural, economic and other needs of modern citizens. Iranian-Islamic cities have been facing explicit morphological changes since early 1900s. Hence, studying thesecities, concepts related with urban restoration and associated literature in the context of urban morphology, thisresearch tries to develop Islamic models which have compatible and responsive Islamic atmosphere, and linkIranian-Islamic values to the physical body of the cities. It is expected that old textures of temporary cities, which are splendid heritages of Iranian-Islamic cities and are found everywhere, can be centers for thinking, performing and modeling in local architecture and urbanism, but it rarely occurs. The mentioned problem is more observable especially with regard to morphological aspects. In other words, regarding related environmental qualities, the contrasts between former and contemporary forms of historicaltextures in Iranian-Islamic cities is the pivot of designing challenges that should be considered. This paper, aims to identify morphological norms from an Islamic architectural point of view, while defining Islamiccities and their components and criteria, besides comparing the historical districts of Gorgan city with ancient Iranian-Islamiccities. Following these aims, case study strategy is chosen, and the historic texture of Gorgan city, which had agreat effect on the evolution of this historic city and has been especially important in the period of Qhjardynasty, is selected as case study. The reason for this choice is that there are important signs of this period in thementioned case study, and they are the architectural and urbanism heritage of recent centuries.With regard to the necessity of implementation of Islamic urbanism heritage in contemporary cities, the goal ofthis research is not to reach a monotonous prototype for all urban areas. Instead, its aim is to utilize the criteriain each city in accordance with proper type of values and chronological aspects. So that, the questions of this study are: Which factors can be used to evaluate the historical texture of Sarcheshmeh neighborhood in Gorgan city in order to reach an Iranian-Islamic prototype? And how can the mentioned factors be used? And finally, Does the morphological structure of thisneighborhood follow the systematic arrangement of Islamic cities? Having a comparative approach, this research is the result of frequent observations and surveys of Sarcheshmeh historic district and the analysis ofcollected data, as well as the comparison of the experts’ views. To use the rules, principles and reflected paradigms in such contexts, qualitative method and case study strategyapplied to do this research. Firstly, by using documentary studies, theoretical basics of morphology, Iranian-Islamic urbanism and urban restoration were explained. Then, by utilizing archival studies the viewpoints ofdifferent persons including Tavasoli, Naghizade and Noghrekar about morphology were perused. As a result, thenorms such as associativity, permeability, diversity and unity for evaluation of selected districts were defined.Afterward, referring to the comments of the mentioned theorists, the selected neighborhood has beencomparatively studied. After extraction of the relevant criteria, identification of morphological qualities weredone by the mean of surveys and site photos to refine the variables. As mentioned above, the analysis of thecontents is one of the techniques of this research and its type is developing– practical.The consequences of the study show that the morphological norms derived from the opinions of differenttheorists such as Naghizade, Tavassoli and Noghrekar are obviously reflected in Sarcheshmeh district, and themorphology of old parts of Gorgan city pursue Islamic prototype this Iranian-Islamic city. Gorgan city can beconsidered among prominent cities in Iran that are established based on the principles and morphology system of Iranian-Islamic urbanism. Nonetheless, since the rise of Pahlavi dynasty and Reza khan’s modernism, theseprinciples have been gradually vanishing, and this manner resulted in vast changes of many historicneighborhoods of the city in recent years. Hence, there has been no vast change in the structure of Iranian-Islamic structure of this city. However, the vast physical interferences in recent decades lead to the collapse ofmorphological structure.

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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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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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Despite many scholars in various domains including scientific, academic, professional and political fields talking about “Islamic city” and “Islamic ideal city” (Utopia), there is not a specific definition for “Islamic city” based on sacred Islamic texts. In other words, a variety of definitions and attributes of the “Islamic ideal city” are spread in texts based on different backgrounds and study domains of researchers. However, it seems that the appropriate definition for the “Islamic ideal city” as well as its essential and main attributes should be derived from the Islamic fundamental sacred texts, especially from the Holy Quran.

Moreover, to explain and clarify the definition of any phenomenon, its main attributes should be recognized and classified. The fundamental attributes for the Islamic ideal city include “foundations”, “pillars”, “ideal model”, “characteristics” and “principles” which should be derived from the Holy Quran. Indeed, this article endeavors to discover and recognize these attributes for the Islamic city by benefiting the Quranic teaching, with which the Islamic ideal city can be defined.

In other words, the basic hypothesis of the article is: “attributes and definition of Islamic City (Islamic Utopia) can be derived from the Holy Quran.”  Obviously, considering the comprehensiveness, everlasting and universality of Islam (and its Holy book: Quran) the definition and attributes of the Islamic city are fundamental and essential for all times and all places but their manifestations in different places and eras are subjected to cultural issues, environmental conditions, economic situations, available technology and other conditions of the specific era and place.

The article responds to the following questions:

1. What is the research method for recognizing the main attributes of the Islamic city from the Holy Quran?

2. What is the definition of Islamic City?

3. What are its main attributes according to Quranic teachings?

According to the background of different parts of the study and its issues, a variety of research methods such as discovery, commentary, deduction and analysis will be used.

To explain the manner of achieving the main goal of the study, it is useful to bring about a brief explanation about the main issues recognized from the Holy Quran.

As mentioned above, there is not an agreed definition for the very important term of “Islamic city.” It seems that the best and the most appropriate definition for “Islamic city” should be derived from the basic Islamic sacred texts, especially from the Holly Quran. The first stage in proposing the definition of this term is recognition of its foundations, definition of its pillars, its paradigm, its attributes and classification of its principles.

There are essential and important points which should be considered in Islamic built environment:

1. Islamic architecture and urban design need to be based on specific Islamic theoretical bases derived from Islamic sacred texts.

2. The Holy Quran is the main source of criteria and guidance for all Muslim activities including Islamic architecture and urban design and their theoretical bases.

3. The Holy Quran does not directly indicate details but timeless values and principles are indicated for creating an appropriate built environment for Muslim life.

4. Although attributes of Muslim acts and products should be derived from the Holy Quran, the main questions are:

- How can Muslim benefit from the Holy Quran in the field of architecture and urban design?

- What are the main principles and values and their original models which have to be considered in Islamic architecture and urban design? and

- Are there any relevant comments and basic principles and values on Islamic architecture and urbanism in the Holy Quran?

This study has been done with the attempt to respond to these important questions. It will endeavor to recognize and introduce those verses of the Holy Quran which indicate attributes of the Islamic built environment for Muslim life. Indeed, a series of principles and their application will be presented in order to design and identify those Islamic architecture and urban design by which Islamic built environment can be demonstrated.

The subjects and issues which clarify the attributes of these principles can be classified in seven categories:

I. Islamic Principles and Values:

The Islamic Divine Book indicates many principles and values which should be considered in all Muslim acts and activities. These principles and values are the main concern of Muslims and should predominate over their activities and include: tawhid, tasbih, dhikr, ibrah, islah and so on.

II. Universal Principles and Values:

Universal principles need to be considered in Islamic architecture and urban design. The relevant values and principles are introduced by indicating the reference verses of the Holy Quran. Justice, balance, hierarchy, truth, beauty, freedom and so on are the most important of universal principles.

III. Attributes of Allah's Acts

According to the Holy Quran, Man is the vicegerent of God on earth. Therefore attributes of Man's acts should be similar to the attributes of God's acts. Human who is the vicegerent of God must represent those qualities and seek the best way to creation and maintenance of a suitable environment for life and development of the earth, and his (or her) actions and activities must also be harmonized with the universal principles established by God. In other words, attributes of Allah's acts (as an original and basic model for human activities) are explored and introduced in this section by paying deep attention to the Holy Quran.

IV: Nature and Natural Elements

Man lives and acts on earth by benefiting from nature and natural elements. Recognition of spiritual meaning and material benefits of nature and natural elements are two important points which should be considered in human activities and relationships between man and nature. The spiritual and symbolic meaning of natural elements and their relationships with Man and his architecture and urban design are recognized and introduced by considering relevant verses of the Holy Quran.

V: Regulation of Social Relationships

The fifth section will deal with Man and his relationship with the society and those attributes by which a Muslim society can be manifested. Therefore, those verses of the Holy Quran that have expressed the attributes of Muslim society (ummah) and the effects of these attributes on Muslim architecture and urban design are discussed in this section.

VI. Ethics Islamic Values

Islamic teaching has introduced many moral values including two main parts: those that should be respected, and those which must be avoided. An appropriate city for Muslim life has to help people to live in the city according to these moral values.

VII. Attributes of the Built Environment

Those verses of the Holy Quran which indicate the elements and attributes of the built environment as well as their relationships with human beings have been gathered in this category.

VIII. Architectural and Urban Elements

The Holy Quran indicates many architectural and urban elements by which some Islamic architectural attributes can be recognized. This category includes the relevant verses that indicate suitable or unsuitable attributes of architectural elements which may contribute to identification of Islamic architecture and urban design.

Essential, basic and timeless principles for Islamic architecture and urban design will be flourished by paying deep attention to those verses of the Holy Quran which are collected here. These concepts, elements and words are related to one or more of the seven items mentioned above, such as Muslim society (individual, family, and neighbors), Muslim architecture, nature, natural elements, architectural timeless principles, symbols and signs and other relevant subjects. Indeed, this index is so comprehensive as to be used by not only architects and urban designers but also artists, environmentalists, social scientists and so on.

“Wa ma tawfiqi illa billah: And my success can only come from Allah” (The Holy Quran,11:88 )”

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Cultural disconnection and non – local Factors injection to the stracture of Islamic – Iranian cities in the recent decades refer to the absence of open progress, development pattern and a determined route. After the Islamic revolution in Iran, returning to the Islamic basics, caring about human dignity and relying on Iranian innovation and thought have attracted attention once again. The necessity of forming Islamic cultural and civilized works, is the presence of a perfect Islamic thought in all elements of framework, architecture, urbanism and structures which organized an urban society; in a way that the differences of its framework and its used meaning be clear and touchable either in communication symbol or in literal symbol with the other civilizations. It also illustrates a perfect living different from religious nature in the city. Prerequisite of this issue is, crating a coherent Islamic culture so gradually the effects of this culture will be appeared in exterior and surface relations.

 The determination of the plan of Iranian – Islamic development pattern by the supreme leader has made the religious life and the design of a unique Islamic culture tobe the agenda of the experts in various fields including city planning. in this end,the most important case is how to practice a Islamic culture management proportionate with that field as well as determining a practical model to practice the programs and the general policies of the dominant value stracture, in a way that to be able to provide a th eoretical as weii as operational pattern of the Iranian-Islamic city proportionate with the cultural engineering of the goals of the Islamic Revolution.This research is both fundamental(development of knowledge and basics) and practical(development of procedures and solutions). In this research,using a theoretical and operational technique along with a qualitative, descriptive and anaiytical approach and by a logical wyplanation based on the Qoran and the Innocent Imams Sayings as well as mental logic, an operational and contextual model of the practical basics of Islamic city is provided which a practical cultural approach explaning cultural connection and cultural engineering pattern dominant of Islamic citys structure and also the suggested pattern of Islamic city considering the cultural and value structure is being explancd. According to the explanations, the cultural-residential technique has been provided as the operational model of Islamic – cuitural approach relying on two basics of cultural engineering and cultural connection. This model is a cross – section of the practical basics of Islamic city in the level of cultural approaches whth a systemic identification which leads the two internal (approach basics)and external (approach structure) poles of the cultural layes of Islamic city to the formation of Islamic city through providing apractical and contextual solution.Finally, the operational modeling has been done based on the theoretical basics and the explanations provided by nthe centeral structure of the modern Islamic city with a the culyural – residential approach(cultural network structure) of the Islamic city.

Now the presenting model for creating a coherent religious culture is applying a cultural engineering structure and guideline with cultural connecting in different fields such as Islamic urbanism. In each field the style and method of creating cultural managing system should be appropriated with the specific language system of that field or model. In this study executive model of Islamic cultural system is determined with two basic roles; the cultural engineering and the cultural connecting in Islamic city.

In this study executive method of Islamic city’s cultural action and works are the designing process or meaningful and contextual solutions and works in designing. Meaningful and contextual solutions are the basis and infrastructure for the next used solutions. The appropriate meaningful solutions with the issue of Islamic city element with its systematic nature will define the identificational and basic aspects ( political, social, cultural and economical) in the layers of cultural solutions and finally with offering useful and useable solution and works in Islamic culture will define the framed system of Islamic city.

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So far, insufficiency of fluency non-native patterns in urban planning system and reliance on imported versions in our urban planning, which has imposed heavy consequences on our organization city. Superficial imitation of the patterns and lack of inclusion of indigenous socio-cultural foundations, not only failed due to an intolerance to adapt with Iranian-Islamic identity of the city but also but sometimes incomplete or improper implementation of them, has created double dilemma. Glorious history of Islamic civilization is full of strong evidence to show that always Muslims with intelligence and interaction with other cultures can use positive approaches of the others, Of course, in this way the main source was the Qoran and the Prophet (PBUH) and the Ahlul Bayt method. Therefore, localization and using benefit of the positive achievements, in particular the successful experiences, it can be catalyst and facilitator to achieve a model of their own culture. In this context and to respond to the significant challenges of development and conservation issues in the context of historical Islamic cities ,in this study scrutinizes, integrated urban regeneration policy and according to the contextually logic and its components, introduced native model of integrated urban regeneration in the context of historical Islamic cities. Obviously this issue is possible, after becoming today›s one-dimensional man and as a result imbalances in the structure of the city caused cultural gap and injection of indigenous component, only through recognition of the Islamic identity of the city and its components based on Islamic thought. Qualitative methods of this study, with descriptive-analytic approach, gathers information through using documentary. The main sources are the urban regeneration literature and the Book of God, Imams traditions, legacy of Islamic cities.Every religion can be clearly reflected in the construction of the physical, economic, social, cultural and geographical spaces which can be observed under the realm of religion. Islam binds importance and value of city to scale of its spirituality of the people. Therefore, Islamism of city depends on can present the principles and values that Word of God has defined to the Muslim community. A Islamic city is Islamic if  its physical aspect is manifestation and expression of Islamic values for human life and the basis of the attributes of divine action; Absolutely in such this structure, unison of material and spiritual components to unity, in totality-unity in diversity- must be fulfilled; Such that human virtues such as justice, moral virtues for example honesty, safety and security and in general all religious good nesses are plentiful in the Islamic utopia and of course, in considering to  physical aspect will not  never neglect the virtues and somehow is going to be built in such spaces that have virtue and reminder for human. Meanwhile the urban context, both historical and new, is objective space as constituents of the Islamic city in association with intellectual and practical space follow the realization of a goal. According to Islamic teachings, the ultimate goal of human is perfection and excellence that will not be possible unless we pay attention to God, therefore, in the Islamic urban planning all components must be noted and used to improve human. The deteriorated texture problems in the structure of our modern cities, not new and not fully solved and so far main part of this problem goes to the logic of policies that have been adopted. Nowadays, decision-makers face trouble because of lack of the pattern which adaptive to social, economic, and geographical attributes of country and rely on imported patterns. More patterns arising from the capitalist system that except their own interests, and not pursuing another target. It is clear that the adoption and use of global patterns not only is not required and pre assigned version for all cultures and nations, but also is not in many cases definitive. So it seems to achieve Islamic-Iranian model of progress, first, it should recognized basic principles of common pattern in all aspects of decision-making in solving problem and then be recognized main assumptions underlying them and adapted to the culture and conditions. Therefore, understanding the process of change and protection of them is key to integrated urban regeneration. In this study, Based on theoretical principles of Islamic city, model for integrated urban regeneration process in historical context are explained and localized, from this perspective lack of comprehensive theoretical mechanism for dealing with the deteriorated historical context in modern cities of our country will solved.

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Despite its simple appearance, the Islamic city is one of the most challenging concepts studied in scientific disciplines including architecture, urbanism and the history of art.  Besides theories approving or rejecting this concept, much research has been devoted to the study of the nature of the Islamic city and similar concepts such as Middle East city, Arabic-Islamic City, Muslims’ city, Islamdom city, Islamicate city, and such expressions in Persian literature as good-life city, city of God, divine city, usury-free city etc. in order to present a specific definition of it by investigating its characteristics and component parts. The importance of this concept is due to the fact that the viewpoints presented about it have had a considerable role in any attempt for designing, planning, and organizing of cities based on Islamic culture in the contemporary period and the Islamic city has been considered as the key to the explanation of Islamic urbanism. On the other side, because of the history and the reasons for the genesis and circulation of this expression resulted from the opinions of the primary researchers of this concept, the Islamic city has always been influenced by issues that have led to its becoming a stereotype from its very beginning in related studies. Based on this stereotype and the claimed concept the possibility of using it in the contemporary city has been doubted. This study is to Explaining the Characteristics and Components of Islamic City with Situational Analysis. Situational Analysis is an extension of grounded theory, transnationally the most popular form of qualitative analysis in the social sciences and humanities today. The situation of inquiry is to be empirically constructed through the making of three kinds of maps and following through with analytic work and memos of various kinds. situational maps lay out the major human, nonhuman, discursive, and other elements in the research situation of inquiry and provoke analysis of relations among them; social worlds/arenas maps lay out the collective actors and the arena(s) of commitment and discourse within which they are engaged in ongoing negotiations—meso level interpretations of the situation; and  positional maps lay out the major positions taken, and not taken, in the data vis-à-vis particular axes of difference, concern, and controversy around issues in the situation of inquiry. All three kinds of maps are intended as analytic exercises, fresh ways into social science data that are especially well suited to contemporary studies from solely interview-based to multi-sited research projects. They are intended as supplemental to traditional grounded theory analyses that center on action. Instead, these maps center on elucidating the key elements, discourses, structures, and conditions of possibility that characterize the situation of inquiry. Thus, situational analysis can deeply situate research projects individually, collectively, social organizationally/ institutionally, temporally, geographically, materially, discursively, culturally, symbolically, visually, and historically. The results of the study demonstrate that as a situation have different actors’ actants and component including individual human actors, nonhuman actants, collective human actors, implicated actors/actants. Discursive constructions, political elements, symbolic elements, temporal elements, spatial elements, etc. On the other hand this situation have different social worlds and arenas. social worlds are groups with shared commitments to certain activities, sharing resources of many kinds to achieve their goals and building shared ideologies about how to go about their business. They are interactive units, worlds of discourse, bounded not by geography or formal membership but by the limits of effective communication. Social worlds are fundamental building blocks of collective action and the main units of analysis in such studies. In arenas, all the social worlds come together that focus on a given issue and are prepared to act in some way. Ignoring of this Social world and arenas leads to a rigid and limited understanding of Islamic city. Finally there is positional maps. Positional maps analyze the contested discourses in the situation, seeking especially to analyze silences. Positional maps assist analysts in seeing complexity, variation, and heterogeneity in situations where once only binaries and/or longstanding, oversimplified divisions may have appeared. This often enables analysts to see established lines of controversy and division in fresh ways. This positional maps demonstrate that there is different silent actors and untaken position about Islamic City. A comprehensive and inclusive explanation of Islamic City should figuring out this positions.
 

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It is more than one century that the issue of Islamic city and then the Iranian-Islamic city has been noticed systematically and scientifically by the researchers and scholars. The study of the Iranian-Islamic city has been in the intersection of different kinds of scientific systems so that a large number of researchers including geographers, architects, historians, linguists, orientalists, urbanization experts, Islamists, urban planners and etc. have studied the issue of the Iranian-Islamic city and its characteristics. Due to the large number of these researchers, it is essential to categorize these studies to perceive the main trend in this field and also to recognize the concerned research vacuities. One of the main problems in this field is the large and basic discrepancy and disagreement in the studies. It is necessary to do the pathology of Islamic city studies in general and the Iranian-Islamic city studies specifically. These circumstances have caused ambiguity and confusion for the researchers and sometimes have made the conception and comprehension of the Iranian-Islamic city issue difficult. Most of the basic questions about the Iranian-Islamic city issue have been unanswered and subsequently there has been no substantial procedure in this issue. Therefore, it is of much significance to have a comprehensive approach toward the Iranian-Islamic city studies. Making a recent and original foundation in this field is not possible without the comprehensive analyses in the past studies and recognizing the strengths and weaknesses of them. Delavar believes that any researcher who intends to develop a specific science should first identify and study the previous studies carefully (Delavar, 2008, 97-99); Whereas the issue of the Iranian-Islamic city has been noticed by many professors and students in recent years, according to the large number of the articles, theses, and dissertations about this issue, this research has been assigned to study the scientific articles on the Iranian-Islamic city.
The main question of this research is the diagnostic study of doing the scientific researches about the Iranian-Islamic city, analytical conclusion, and suitable approaches. The main object of this research is the meta-analysis of the Iranian-Islamic city issue to conclude and categorize the latest findings of the scientific researches about this issue. The method of doing this research is meta-analysis. The systematic review and evaluation of practical researches in the field of the Iranian-Islamic city indicates that to achieve the scientific attention and concentration, such meta- analyses are essential. Therefore, in this study, ninety-two articles on the Iranian-Islamic city issue from 1974 to 2016 have been recognized through these scientific databases: Noor Specialized Magazines Website, Scientific Information Database, Magiran Information Database, Comprehensive Portal of Humanities and Cultural Studies. The information domain of this research is the articles that studied one or more factors of the Iranian-Islamic city issue specifically. Hence the specified factors were divided into two categories of nature and existence. In the nature dimension the fundamental and identifying attributes were surveyed and in the existence dimension the manifestation of existential factors and personal and public functions (SajadZadeh & Mosavi, 2014; Babich, 2003) of the Iranian-Islamic city were emphasized. The method of sampling in this research is to count the whole available samples. This matter is significant because the national identity of Iranian due to the cultural overlapping has been influenced by three kinds of civilizations including: Persian cultural identity, Islamic cultural identity and western cultural identity. Many questions have been propounded about the nature and existence of the Iranian identity and its attributes and different scientific systems have surveyed it from different points of view and have attempted to explain it so that it is the reflection of misinterpretations and disarrangements about this fact and different topics and goals relating to it. On the other hand, by the advent of obscure thoughts of modernism in Iranian culture and literature not only its conceptual demonstration but also the concrete demonstration of the modernism has been entered in the Iranian-Islamic architecture and urbanization so that the fundamental elements of the present Iranian-Islamic city are losing their identity. Moreover, the western culture and planning has affected these elements and has caused them to lose their identity and urban coherence and stability. This instability is called development and modernity and is increasing day by day. Therefore, the nature and identity of the Iranian -Islamic city has faded because of the economic, social, and cultural evolutions and the unthinking impressions of the western symbols and the modern urbanization patterns. To apply them correctly the necessary approaches for the contemporary issues of the cities and also making the foundation of the comprehensive theories of the Iranian-Islamic city, the critical and pathological point of view of these studies are needed. Accordingly, in this research the most important factors of the Iranian-Islamic city studies are the meaning and conception of the Iranian-Islamic city; the identity of the Iranian-Islamic city; the historical features of spatial organization of the Iranian-Islamic city; the principals and patterns of the Iranian-Islamic city; the identity of the Iranian-Islamic city; the urban space of the Iranian-Islamic city; the social-cultural revolutions in the spatial formation and structure of the Iranian-Islamic city; the impacts of modernism on the Iranian-Islamic city; devotion , and finally the fundamental elements of the Iranian-Islamic city such as neighborhood, mosque, square, and bazaar.
 

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The realization of the concept of 24-hour city and urban nightlife has been controversial from the very beginning, even in the original source, the western cities. Adherents of the 24-hour city believe that the nightlife increases economic prosperity, presence of urban spaces, security enhancement, space branding, and etc. In contrast, opponents do not recommend the nightlife in cities for reasons such as energy wastage, occurrence of crime and offensive behaviors, environmental damage, increasing individuality and reducing social cohesion, and etc.
Survey on existing examples of the nightlife in different cities suggests that a single pattern for nightlife cannot be imagined. In each society, according to requirements and facilities, general culture and social relations, and even the policies of the governments and the urban managers, different examples of the urban nightlife have been obtained.
The introduction of this concept into the Islamic societies - including Iran - has also posed challenges to the urban management and citizens, including whether the same western concept of the 24-hour city and the nightlife can be realized in Iran? To what extent do those concepts and goals conform to Iranian-Islamic culture and lifestyle? And basically, what is the relationship between the concept of the 24-hour city and the nightlife with the Islamic instructions? And so the urban nightlife has had serious proponents and opponents in Iran.
A review of theoretical literature of the 24-hour city, based on the Islamic instructions and the local and the cultural capacities, can probably provide inference of the 24-hour city and the urban nightlife in accordance with the Islamic lifestyle and cities of the Islamic countries, including Iran. The present study seeks to answer the above questions with qualitative method and to provide a pattern of the 24-hour cities and the nightlife based on the Islamic culture and the local capacities.

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Planning is one of the basic tools to achieve optimal living conditions. In the meantime, negotiation is one of the most important approaches in the new planning systems, which has a special place in the current era of urban planning and governance. Negotiation planning or in other words discourse is one of the new methods in urban studies that is widely used, especially in advanced democratic societies. Jane Hillier, as the author of this theory, has used the theories of thinkers such as Habermas and Foucault to explain the principles of this theory. In the Islamic perspective, consultation and negotiation have a sublime and special place. In the verses of the Qur'an and the school of religious leaders, the role of consultation has been very important and people and their views on various social, governmental and other issues have had a great place. This research seeks to study the theoretical roots of the negotiation planning approach and extract its intellectual processes to study its structure and finally the characteristics and principles of this type of planning from the perspective of teaching. To study Islamic theories and theories of contemporary Islamic thinkers on the subject of government and religious democracy and democracy. According to the overlapping topics in this case study, from the method of document analysis and content analysis and logical reasoning, as well as qualitative and descriptive methods and conducting interviews with experts (interviews with 14 academic experts in the fields of urban planning and sociology, as well as Field professors) has been used to express the research results. Finally, by comparatively comparing the principles and rules of this type of planning with the criteria of Islamic urban planning and the principles and rules of democracy and the council from an Islamic perspective, the strengths and weaknesses of this type of planning are examined and stated in the planning approach. Negotiation relies solely on the views and opinions of the people and has nothing to do with religious norms. Therefore, it seems that this approach can be effective only in those parts of urban management that have people-centered plans. On the other hand, the approach of religious democracy is more focused on religious values ​​and the opinion of the people is of secondary importance. On the one hand, this issue makes sure that the plans and programs are based on religion and Sharia, but on the other hand, it has nothing to do with humanist and humanistic plans. Therefore, it can be said that if in urban studies, it is based only on the opinions of the people, its competence can not be confirmed from the perspective of religion, but if in the management of urban issues, the opinion of the people along with religious and jurisprudential principles and rules and based Formed, they can help run a city and an Islamic community.

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The TND approach has concepts with the aim of raising the quality of life and strengthening and improving the physical space of the neighborhood, increasing social interactions and improving the sense of place and economic self-reliance. Iranian-Islamic urban planning, like its origins in Islam and Shiite culture, is dynamic and constantly offers new methods to human societies, and is more of a dynamic and comprehensive process to help human beings achieve nearness to God, not a product. Therefore, the conformity of TND principles with Islamic principles and values ​​is quite obvious.
The main purpose of this article is to accurately and clearly achieve the principles of Islamic Iranian urban planning as a symbol of indigenous urban planning in comparison with the TND approach that has been considered in recent decades in Western societies. The written sources related to the subject try to present a list of the most important principles and teachings of each approach in the form of specific tables and compare them if necessary or at the end. Criteria and indicators of TND approach, differences and commonalities between them are analyzed and based on such an analogy, the suggested teachings of the article are used to plan for the development of the historic and dilapidated neighborhood of New Fahadan in Yazd.
 The present study is methodological, descriptive-analytical and applied in terms of targeting. Research data and information have been collected using documentary and field studies. Qualitative data were used by open questionnaire through interviews and document review and quantitative data were prepared numerically by weighting Delphi questionnaires. The findings of this study show that there are few differences and many similarities between the two approaches of TND and Iranian-Islamic urban planning. Reveals their existence and the differences that exist are due to the asymmetry of these two approaches, to put it better, based on the requirements and conditions of the time, these differences are created. To apply the principles obtained in a case study by examining the indicators and analysis of the historic neighborhood and the deterioration of the new Fahadan by SWOT method and analysis and evaluation of internal and external factors through the QSPM matrix to provide strategies for planning the development of the new Fahadan neighborhood In the city of Yazd, based on the principles of Iranian-Islamic urban planning and TND approach. Other results of the study show that 16 strategies extracted from the QSPM matrix have priority for planning for the development of the new Fahadan neighborhood, based on which executive projects can be defined.

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