Journal of Researches in Islamic Architecture

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Social interaction is one of the main human necessities, but regarding to today’s modern world it is simply in the path of naught and the social sustainability is an issue that is being introduced at the international level to strengthen these interactions. Now the question is that to what extent the international theories about social sustainability are responsive to this inherent need in Islamic Iran? Were the Iranian residential neighborhoods in the past sustainable, socially? How? To what extent social sustainability solutions (those are prescribed in the world) are compatible with the theorical foundation of Islam? In order to these questions with reference to Islamic ethics in the Qur'an and the Hadith, first principles for social sustainability in residential neighborhoods are codified in 8: social esteem, tolerance (forgiveness), Neighboring and hospitality, pudency (modesty) and zeal, Humility and lack of apparent pride, Respect and Solidarity. Then some manifestations of these features in traditional Iranian residential neighborhoods are noted. After surveying international social sustainability norms that are raised today the global social sustainability principles will be validated based on 8 mentioned principles to be a guide for architects and urban planners who are trying to achieve social sustainability, especially in residential neighborhoods in a way consistent with Islamic principles. This article is collected by using the comparative method: global social sustainability theories have been validated by underlying the Islamic ethics (in terms of social sustainability). The results of this study show that although the international theories about social sustainability have a lot in common with Islam in the field of social development issues such as community participation, accountability, social security and etc. But in the field of divine rights of individuals they have nothing to say and it is neglected. So international norms are incomplete for meeting the needs of residential neighborhoods of Iran (who have had pretty good experiences in the past), and even in some cases are in conflict with Islamic principles. In this article the commonalities and contradictions will be examined.

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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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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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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.

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The idea of child friendly city, to reach child welfare, makes urban spaces proper for childrens` activities. Today mant countries apply child friendly city principles, but most designed urban spaces for children in Iran are other countries` preceding examples and experiences, with no regarding to cultural context. However, urban planning does not reach its goals unless all citizens` needs are included. Children need an environment to address and be challenged in it. A place has to encourage children to discover and develop their infornations. Islam not only pays attention to present needs of children, but also considers them in a path named “Perfection (Kamal)” and presents a plan to cross it. A designed place with attention to Islamic values has to be the equilibrium point of human different needs. In other words, material tools pay the way for reachimg spiritual aims. Islam divides children age range into three 7-years phases. Children need to be free and trained by playing in first 7 years. They need to learn hoe to recite Quran, also scientific lessons in second 7 years. The most effective factor on children behaviors is the environment here which highlights the role of urban spaces in child pedagogy. Third 7 years are the time for asking help from children and teach them Halal and Haram issues. Due to the importance of the relation between child and the environment in second 7 years, this research focuses on 6 to 12 years old children.
It is obvious that there is no Islamic Iranian example of urban designing project that considers children as city members and their present and future needs along with growing up in the environment. Hence, this research is decided to find the answer of this question: How can neighborhoods open spaces affect training Islamic religious contents to children, as well as meeting their present needs?
Studing religious, gnostic and philosophic resources, as theorithical basis, and by usig deductive strategy to set a theorethical model, also inductive strategy to test the model in field study, an Islamic Iranian model named “Child Preceptor City” is presented. According to this model, a proper city from Islamic perspective adopts content approach (the nature of childrens` needs) as well as procedure approach (the process of children growth) and these two approaches together turn a city to an active preceptor.
Findings show that there are five criteria forming child preceptor city structure: training contents (Responsibility, God-contentment, Endeavour, Moderation, Loving God, Believe in resurrection, Purposefulness, Surveillance, God-obedience); training methods (Theater, Story telling, Contemplation, Field Trip, Encouragement and Punishment, Observation, Having a role model, Kindness, Consulting, Preaching); environmental features that are divided in four categories: Geographical/Physical (Physical realm, Physical desirability, The least physical risks, Natural elements, Affordable setting, Light and shadow), Functional (Priority of function to the form, Interacting with other children, Family motivation to play outside the house), Perceptual (Social support, Presence of an acquainted adult, Considering path and landmark, prior to other cognitive elements, Mental realm, Challenging and complex environment, Discoverable environment), Behavioral (Various behavior settings, Regular freely playing, No restrictive environmental rules); cultural environment; and characteristics of a special age group. The relations between them are defined as: training contents are transferred to children with specific characteristics due to their age range, by training methods; with the help of environmental features, in a cultural bed. Contributed environmental indexes in transferring religious contents to childrens, were ascertained by Delphi method. To answer the research main question, six middle class neighborhoods in Tabriz city were selected in which the relation between environmental indexes and religious contents were studied by indirect observation and semi organized interviews with 72 childrens 6 to 12 years old. As findings show, environment can play role in informal pedagogy and transferring religious contents to children, besides formal pedagogy at school or home. It can be either obstructive or empowering in a way that environmental empowering indexes ought to be identified while obstructive ones need to be omitted.
“Feasibility of having a personal realm” and “social support” as empowering indexes, have the most frequencies in target neighborhoods; whereas “various behavior settings”, “affordable settings”, “social and physical risks” and “complex and challenging environment” as obstructing indexes, have the least frequencies. “Family motivation to play outside the house”, “the least physical risks” and “designed park” are environmental superior indexes in Parvaz district. “Presence of natural elements in parks” and “the least social risks” distinguish Zaferanieh district from others. “Physical desirability” and “Presence of natural elements in the neighborhood” are strength points of Yaqchian. “Off-neighborhood land uses” in Golshahr, “Physical risks” in Vilashahr, “Family dependency on car” in Yaqchian, “Family having control on children” in Zaferanieh, “Social risks” in Parvaz and “Family disagreement with playing outside the house” in Sahand district, are obstructive indexes which limit child-environment interaction and consequently, complicate receiving religious instructions.

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Urban planning seeks to improve the quality of life of the city's residents. The way to achieve this is through recognizing the dimensions of life to the neighborhoods and the factors that influence it. On the other hand, the vitality of the environment is one of the missing circles in urban life. From the perspective of the West, sustainability has three dimensions: social, economic, and environmental. This research identifies the important dimension of semantic as the fourth factor of religious look. Because the perfection of life in the religious view is to reach the life of Tayyibah, and for this purpose, spiritual and spiritual dimensions of life should considered in order to establish human perfection and growth. This is possible if you live in a lively environment and neighborhood. In addition, no attempt has made to present a comprehensive approach to sustainable architecture based on Islamic teachings, which has the depth and comprehensiveness necessary for the functional dimensions of the environment and desirable neighborhoods. Therefore, this study aims to add the semantic dimension to the three dimensions of sustainability, to provide comprehensive model of sustainable architecture compatible with Islamic teachings to live and vitality of the neighborhoods.
The method of this research is the combination method (quantitative and qualitative). Library studies have used to extract dimensions of sustainable living. In the next step, with a survey of experts and architects and urban planners, the significance of the model criteria has been determined, leading to a researcher-made questionnaire. Finally, the collected data analyzed through descriptive statistics. In this research, to identify the dimensions and characteristics of the Islamic area, the original Islamic texts (Quran and the traditions of the Imams (AS)) have investigated. The findings show that among the four dimensions of sustainability, social dimension in neighborhoods has the most importance in the vitality and living of the neighborhood. After that, the semantic dimension is most important in the religious space and the Neighborhood. In the third place, the environmental dimension in the neighborhood and the educational environment and at the last turn of the economic dimension in the neighborhood and the commercial space is contributing to the vitality of the neighborhood. At the end, Sustainable life strategies are given the priorities in the neighborhood design to create a neighborhood consistent with the Islamic worldview is developed.

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Mosques have been the oldest, most important and uncompetitive religious element of Iranian cities. Unfortunately, mosque formation patterns and principles and symbolic perception, have been forgotten recently, especially at neighborhood mosques level. recovery of Iranian-Islamic architectural and urbanization identity is main responsibility of architects and urban planners, and this is the main object of current research. We will look forward achieving these goals by field survey and local condition analysis of cultural, social and even economical needs of social classes of these locals. Also, considering determined goal, research looks for its answer, can be   stated as following: whether value systems of different social classes of local habitants influences belonging sense among these neighborhood mosques. In the current research, the influence of sensory perception models have been investigated on the sense of belonging to place at Qazvin city by survey method. And also after specifying models and components of sensory perception, evaluating criteria effective on increasing belonging sense to mosque, extracted, then questionnaire prepared based on Likert spectrum by Structural Equation Modeling (SEM), which it analyzed the relations among variables and their impact amount on Haft-Darb mosque as an old texture and Javad Al-aemah as a new texture. research findings, shows a meaningful relationship among the components of sensory perception and the sense of belonging to place at neighborhood mosques, which in it the impact of cultural indicators and social system in the neighborhood is more than other indicators. Also regarding sensory patterns in designing mosques forming elements, promotes satisfaction sense which this leads to creating and strengthening of adaptive sensory architectural patterns in religious places. As a result, it is suggested to pay special attention to residents complementary role at mosques designing, because this matter cause more adaptability about neighborhood mosques architectural patterns. Also, recreating the sensory patterns of Iranian-Islamic architecture of mosques undoubtedly plays a vital and significant role in developing and deepening religious values, cultural, social and economic relations and also increases the motivation of worshipers to continue attending neighborhood mosques.

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Identity has become one of the most fundamental and important issues in people’s various areas of life in today's society, especially in countries like Iran has in the contemporary era. It seems that people who live in the modern society have multiple identities that should be recognized well. Identity of a place is one of the aspects understood as a way of communication between people and places through culture, history, collective memory, the type and nature of technology, performances, signs, forms and symbols of the city and visual and physical features. In this study, one of the categories of place identity, identity in the neighborhoods of Iran’s cities, was investigated. Existence of neighborhoods in the structure of historical cities in Iran, as a key element of the body of the city, balanced social life in cities. Neighborhoods as places of human life not only could affect the environment, but also improved the quality of social life. Hence, the aim of this study is to recognize the social variables affecting the identity of the neighborhoods of Islamic-Iranian’s cities. In this study both qualitative and quantitative methods were used. To do so, at first the concept of identity was identified through the studies of documents of experts’ ideas and social variables affecting identity were extracted. Then, the variables identified by questionnaires and random sampling among 100 residents of the neighborhood of Shanbedi in Bushehr were evaluated and reviewed. The results of the evaluation and analysis of factor analysis and Pearson correlation, which was used as a statistical method in this research, indicated that there is a strong, significant and meaningful relationship between the variables of sense of belonging, peace and image of identity and each of the factors with different effectiveness affects the idea of neighborhoods and peace had the strongest correlation with identity. Furthermore, the criterion of security is a variable which had a moderate and significant correlation with identity.

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Problem expression: The manifestation of modern thinking in urban life and, consequently, the spread of the culture of individualism and civic indifference in recent years, has faced problems for urban dwellers such as isolationism and reduced social interactions. Therefore, people's need for places for social interactions and psychological needs has become one of the necessities of urban life. Thus, recognizing human beings and how they relate to others as a social being, as well as examining potential camps and capacities for social action in order to achieve this, is very important and is one of the factors that many planners and city managers consider. For this purpose, in recent years, the issue of social interactions has been of great importance due to its impact on factors such as social cohesion and solidarity, responsibility and sense of belonging of residents, supervision and social security. To this end, many efforts have been made to create a suitable environment for the creation or increase of social interactions. In this regard, the focus of the planners has been on spaces such as local parks, social hangouts, neighborhood centers which in most cases have not been able to meet expectations. Meanwhile, mosques have been neglected due to their potential capacity to accept diverse functions and have long played a significant role in social interactions among residents. These inaccuracies have persisted to the point that mosques that have been the center of social interaction and interaction are currently content with only their religious role.
The Objective of research: In this research, an attempt has been made to examine the status of mosques and the effect it has on social interactions between residents.
Research Method: In order to achieve the objectives of the research, the present research approach is case-oriented. For this purpose, The Shahshahan neighborhood of Isfahan has been studied in order to achieve the goals of the research due to a large number of mosques. The present study is observational in terms of nature, descriptive-analytical, and data collection tools in this research. The statistical population of this study was selected according to Cochran's formula of 95 people, and the Spearman correlation coefficient was used to analyze the information.
Findings of the research: In order to evaluate the social interactions of the residents of Shahshahan neighborhood of Isfahan, four indicators of neighborhood members' knowledge, social contacts, social trust, and intimacy, and social relations, which are extracted from the theoretical literature of the research, have been used. According to the information obtained, the amount of social interactions in the Shahshahan neighborhood can be evaluated as average. Also, in order to investigate the role and position of mosques on the level of social interactions in the Shahshahan neighborhood of Isfahan, first, the level of presence of neighborhood members in mosques has been studied. According to the information gathered, about half of the members of the Shahshahan neighborhood have a small presence in mosques. Also, according to the observations made, many mosques in the the Shahshahan neighborhood are inactive, and most of the mosques that are active in the neighborhood have only been content with their religious role. Then, in order to measure the role of mosques on the social interactions of the residents of the neighborhood, criteria were developed for this purpose, and the role of the mosques of the neighborhood on the interactions and interactions between the members of the neighborhood was examined. The results show that mosques have a relatively significant impact on the social interactions of the residents of the Shahshahan neighborhood, and more than half of the statistical samples have stated that mosques are effective in their social interactions with their neighbors and all their neighborhoods. Finally, in order to investigate the role and position of mosques on the level of social interactions of residents of the Shahshahan neighborhood of Isfahan, Spearman correlation coefficient has been used to investigate the intensity and relationship between indicators. The findings show that there is a relatively high correlation between the presence of neighborhood residents in mosques and the impact that mosques have on social interactions between residents. Also, by accordance with different levels of social interactions, mosques can promote social interactions among residents to the highest level due to their ability to accept multiple maps as well as their capacity to accept and attend different sections of society. The results also show that more than half of the population of statistical sample of their social interactions in mosques as much as the conversation with members of the neighborhood and about 25% of the statistical sample expressed their level of social interactions in mosques at the highest level of social interaction (collective action). Have done. This means that the level of social interactions in mosques is at a high level, and these spaces also can strengthen social interactions among the residents of the neighborhood. Therefore, a deep understanding of the functions and functions of this sacred space, as well as a detailed and analytical look at the unique features of mosques and their use in today's cities can be useful in promoting social interactions between residents and increasing environmental quality.

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Neighborhood identity means having a tendency and belonging to the neighborhood community.
Continuation of urban life is the reason for the neighborhood`s importance in the social and psychological development of urban dwellers. Therefore, the neighborhood is the physical crystallization of the community, and its borders are the crystallization of the sanctuaries. The comparison shows that the past neighborhoods had a well-structured structure and strengthened the neighborhood identity, but the new neighborhoods first define the neighborhood`s structure with towers and apartments that have populated the population from all over Iran. The purpose of this study is to identify the criteria affecting the identity of neighborhoods according to current conditions and a comparative comparison between the old and new neighborhoods of Narmak and Hakimiyeh based on these criteria in order to promote Islamic identity.

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Due to the construction process and the emergence of new technologies in the construction industry, the use of vernacular architectural patterns is less common in today›s buildings. However, in order to maintain identity and preserve the vernacular architecture, it is important to know the features of the native architecture. Rehabilitation of indigenous buildings of an area requires recognizing, analyzing and presenting the appropriate model of an area and the texture of its neighborhoods and building types. The major objective of this study is to understanding the vernacular architectural and structures to recognition the typology of buildings, the pattern of local and traditional texture of the Masheh neighborhood of Kish Island in order to revive the local identity of the region. This research will first have a descriptive-analytical view, a review of key issues related to indigenous architecture, urban context and typology in architecture. Then, while analyzing and explaining, the research method of the case study has been used to identify and evaluate the Masheh neighborhood. Finally, according to the obtained findings and results from the physical analysis and typological studies of vernacular houses, the most effective indigenous factors of this neighborhood were identified. Effective physical factors included the network of passages, the system of mass and space, granulation and segmentation, spatial organization, height, and geometry. The results of the research based on typology examined the texture of the Masheh neighborhood in four general categories that can be considered by architects and urban planners in constructions based on the indigenous identity of the region.

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One of the important principles of Islamic architecture and urban planning is the neighborhood-centeredness which lack of attention to this important principle has caused various problems in the physical social system of contemporary cities in Iran, including increasing the traffic load of the city due to trans-local traffic and environmental issues resulting from it and so on.
Resolving these issues requires reviving the principle of neighborhood-centeredness in contemporary cities, but the premise of this is to explain what the neighborhood is from Islamic perspective which part of this issue is related to explaining the numerical characteristics of the neighborhood and especially its area.
In this research, using the logical-argumentative research and citing religious texts and sources, an attempt has been made to deduce the optimal pattern of neighborhood architecture based on its maximum desired size from Islamic perspective.
According to the findings of this study, a desirable neighborhood from Islamic perspective is a neighborhood with the center of the mosque with a maximum of 160 houses on four sides of the mosque (up to 40 on each side) and with a maximum area of 200000 square meters.

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The concept of human dignity means honoring the essence and existence of man as God's highest creation. This concept can also be spatially interpreted in urban planners' programs and interventions. For example, it would seem to be possible to distinguish between neighborhoods who provide higher levels of human dignity for their residents than those who do not meet this criterion. Old and traditional neighborhoods of Iranian cities, may have weaknesses in meeting the new expectations of residents because of infrastructure degradation and changes in urban needs. However, they are more attractive than new neighborhoods yet because of their respect to some qualities. This study aims to answer the question that what are the criteria of human dignity and have the newly built neighborhoods (case of Hakimieh in the west of Tehran, Iran) succeeded in preserving human dignity at least as much as the old ones (the case of Iran Street neighborhood in the central historic context of Tehran)?
Accordingly, this paper is developmental comparative research. The definition of the criteria of human dignity is based on the opinions of Muslim scholars, as well as the works of non-Muslim scholars. Data collection has also been done through the archival and field survey methods. In this framework, some questions have been formulated to form a semi-structured questionnaire to measure each criteria of human dignity (derived from the provided theoretical framework). In each of the two neighborhoods, 100 questionnaires (a total of 200 questionnaires) were completed. The sample size was estimated using Cochran formula and random sampling. It should be noted that the two neighborhoods had similar conditions in terms of land prices and income levels, but they were differed in time of constructions.
The results of the survey show that the criteria of human dignity as a characteristic of the desirable Islamic city in the traditional and old neighborhood of Iran Street have been realized more than the new and modern neighborhood of Hakimieh. Findings show that the Hakimieh neighborhood is not far from the traditional Iran Street neighborhood, in terms of physical facilities and services (measures of intrinsic dignity such as "facilities for education" and "level of well-being and infrastructures"). However, according to spiritual values of dignity (such as "unity" and "participation in charities"), Hakimieh is significantly weaker than Iran Street neighborhood. As a result, it may be possible to claim that purely physical approaches to urban planning (such as providing services per capita) have failed to generate sufficient human dignity in the newly formed neighborhoods. Future studies can first replicate this assay in different neighborhoods of Tehran and other cities of Iran. Secondly, they can evaluate the programs and human dignity in them: programs such as comprehensive plans, renovation plans, and other interventions in the residential contexts.

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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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Nowadays, the nessecity of urban decade regeneration is one of the most important issues because of their problems and increase of exodus from these areas. Beside that, renovation in these areas is almost profitable and without any supervision. On the other hand, Mixe use development is known as a key factor in smart growth and new urbanism. Considering all these items, the aim of this paper is exploration and assesment of effective components of mixe use that could regenerate urban decade.
The methodology of paper is mixed method (qualitative and quantitative method).  At first, in the literature review, the components of mixe use and urban decade regeneration are identified simultaneously with descriptive-analytic method. Then, the systematic structure is drawn for them and the frequencies of these components in the literature review are derivated. After that, the most important effective components of mixe use (and also those that have high frequency) that relates to urban decade regeneration are extracted. In this step, the survey methodology and case study research was done. The researcher-made questionnaire that is formed based upon those extracted components were filled out in Sirous neighborhood in Tehran as a case study.The sample size is 120 persons and is selected via cluster sampling. The datas are analysed by SPSS. The results show that diversity in typology of housing, pedestrianism, vertical or horizontal mixe use are respectively have the most effect on urban decade regeneration in Sirous neighborhood. At the end, the correrational methodology was done. The resulst of that, confirmed the conclusion of discriptive statistics.
 

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