Journal of Researches in Islamic Architecture

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This article, in order to improve the quality of urban spaces, wants to explain how ritual ceremonies, particularly Moharam and Safar mourning as an identity and cultural factor, interact with physical structure of urban space. The discussed problem, in this article, is to describe the nature of this Interaction in the past times and comprise it with the urban development plans. In this regard, the research questions include the items such as relationship between ritual ceremonies and urban structure and urban space, influenced factors on selection of an urban space for doing this ceremony and importance of this factors and considering them in new development plans. The aim of the research is the retraining from the interaction between ritual ceremonies and urban structure for using in the new urban development plans. In this article, research framework is based on the descriptive method and used from case study and spatial analysis. The significant part of historic urban of Mashhad has been studied, in connection with research subject and during Moharam and Safar mourning, by using of documents, observations, interview and completion of questionnaire. The conclusion is based on data analysis and descriptive statistics. Studies shows that passing path of mourning groups, over the different years, was constantly conformed to the paths which are part of the main structure of this area and position of elements including structural, culture – religion and historical ones are important as factors which are making direction and being effective on passing path of mourning groups. The accordance of these factors with the approved urban plans of this area shows to give low attention to them. According to the comparison of the most crowded passing path of mourners with suggested items of new detailed plan of the area can understand that these old cultural – ritual paths is ignored in new plan and sometimes, their traces is completely eliminated, and if not ignored, their use is changed in the way that cannot be defined as a ritual path. Concepts which were considered as part of social geometry of religious context and placed within the physical geometry for years, because of traffic and physical attitudes lose their important. For providing of city development plans of historic urban quarters, giving attention to the research conclusion can cause to form more suitable urban spaces for development and improvement of ritual ceremonies.

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Performing diverse activities in urban spaces were assumed a part of the past culture. Moreover, now urban spaces do not have a specific definition in terms of quality. It seems that today’s materialist world is more seeking to increase return in investment and economic quantities and this quantity-oriented state have kept it behind the qualitative issues. For this, faded presence of people in spaces, makes performing this research essential. The effort of this study is to evaluate and have an adjustment comparison between components making urban spaces from the view of western theoreticians and Iranian-Islamic scientists. It seems that remarkable presence of social relations is among the most effective components in increase of urban space’s quality. The data of this study were evaluated in two qualitative and quantitative sections. In qualitative section by help of content analysis method the viewpoints were compared. The quantitative section was conducted by use of analytical description method and a questionnaire was prepared and it was studied in three neighborhoods of Tehran. The data extracted from this questionnaire was inferentially analyzed via SPSS software and they were analyzed beside the other findings gained from literature of the subject. The three neighborhoods of Hafthoz Square, 2nd Sqaure of Niroohavaee and 15 Khordad Street were selected in terms of morphology. The findings of this research indicate that highlighted presence of activities for communication and recreation is highly effective in improving the urban space’s quality. The need for comfort, removal of the need for food and eating is among other components which were effective in the view of people that all of these components in Quran are mentioned as specifications of the space around human being. As a result, the main components of urban space’s quality questioned in this study were convergent to the components introduced by Islamic resources which are neglected in contemporary urban planning despite the emphasis of western resources and scientists.

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

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

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Developing knowledge and novelty are the main objectives of educational system. A lot of factors are needed to satisfy the above mentioned requirements. Factors such as quality enhancement of educational space.It should be noted that educationis notonlyinfluenced by the teacher's teaching, butalso touched byeducational spaces. Relating factors, includingeducational environment,play an important roleintransmitting the information to a person. It will leavebehind the significant effectsonthe learning.Therefore, anyproject aboutthe process of student’s learning will be incompleteand inefficient regardless of theeducational spacein which itislocated.Architectural environment superioritycan play an educational performance in training environment, with respect to intuitive, intellectual, and perceptual recognition effects. Investigations don on the effects of educational systems, dealing with open spaces, confirm the possibility of group work rehearsal, increase of students’ collaboration, space flexibility and higher development. They can increase the enthusiasm of students for learning. As a result, a direct relationshipbetweenthe open educational space and the learningof the studentscan be discovered. Expression of Problem: ContemporaryIranian civil societyneedsto expand the education as a whole, andpublic education in specific. Ignoring all of the effective factors will leads tothe construction ofseveralschools withouta constructive and positiveroleinthe development oftheeducationprocess. Despitemanychanges anddevelopmentsin the content ofeducation, the spatial pattern ofschoolshave been experienced nopositive changesand development inthe lasthundred years. The dominantpatterninthe currentschooldesign,regardless of theeducationalcapabilities ofopen space, is related to an emphasis onentertainment andfunaspect, such as arelativelysmallspaces. This pattern is similar to Residentiallandscapingin which ground is covered byasphalt. There are limitednumber ofelements and leisure equipmentfor kids’ play andphysicalactivities. Therefore, the problem of this study is investigating the degree of integration educational system with open space properties in the history. The objective: Determining the diversity of Iranian school’s open spaces and their role in regards to the transition of educational system at different time periods. Question of this study: What is the influence of different educational systems in shaping the characteristics of an space and the educational role of the Iranian school’s open space? What is the influence of the emergence ofneweducation systemin the educational role of Iranian school’s open space incontemporaryschools? Research Methodology of this study is the Combinational Method that isIncluded Descriptive-Analytical Methods and Logical reasoning, considered as a procedure of open, semi-open space evolutions and their educational role with respect to educational revolutions. General procedure of the study is about the origin of the revolution in physical space of schools. It is referred to transformations of the educational system and the function of school yard in teaching and learning.Methodology would be evaluated by applying the environmental psychology, Observation, Study, Simulation with space syntax Software and Comparative method in educational point of view. In this article,the education role of the open spacein schools is investigated by three levels of large, middle and small scale. In the large-scale, Relationship between building and city is discussed. In the middle-scale, circulation and role of the semi-open space in flexibility of educational environment is studied. In the small-scale, Active participation and teamwork is investigated. The topics thatwill bediscussedat everyscale, are selected with help of the analysisandstudyofissuesof environmental psychologyand theories ofurban planning, which issummarizedinthetheoreticalbeginning of eachsubject. Case studies: For this purpose, three school yards are selected for further investigations. Which are Chaharbagh as a conventional school, Darlolfonoun as a first educational structure in modern style, and Alborz as the transformed index of new schools in Iran. Conclusion: According to the result ofanalysisby space syntaxsoftware, it is indicated thatopenand semi-open design in traditionalschool have more degree of “integration” and “connectivity”. One of themost influentialform of “connectivity” is thatitcan create a high level ofaccess. Educational space in the traditional school is more flexible than classroom in contemporary school. As a result,due to thecommunication andinteractionwith theeducation system,studies elaborate the pattern of the traditional school in Iran which is formed regarding to the active rule of the education in open and semi-open environment. It acts as an educational tool during the training and it creates a center for social interaction. Inthese schools, bondingand interaction betweenopenandclosed spaces are so strongthat iftwo spacesare separatedfrom each other, their structuralconcepts andmeanings willget lost and cannot be identified. The pattern of school design at the contemporary time includes the uniform row of classrooms in the plan, typical and uniform of windows in view, typical and uniform seat arrangement of the classroom that are based on the invariable teaching methodology. Therefore, only the closed and inflexible environment of the classroom would be suitable for education based on the passive behavior of students. Moreover, if we consider having no semi-open space, open space ofthe school will become only the place to regulate the time of entrance and exit, entertainment and an escape from the pressures of teaching in the classroom and because ofits incongruity of dynamics and mobility properties, it cannot play the required educational role.

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

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

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

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Mosque is one of the most important Muslims' buildings and one of the best expressions of Islamic community (Ummah). In spite of considerable architectural history of the mosque in Islam and Iran, it seems that there are significant questions about the ideal mosque in Islam. For example "open space" (or courtyard), regarding its undeniable importance according to Islamic tradition (Sirrah & Sunnah) and architectural history of the mosque, has being weakened. The open space in mosque which not only improves the quality of architecture but also worshiping within has a special significance. Neglecting this importance has led to gradually reducing or even eliminating the open space in the mosques. In this regard, a combined style was choose to examine the originality of open space, using historical interpretation and content analysis methods about the main references of Islam (the Quran, Hadith and life of Prophet (PBUH)). Therefore, the original mosques of centers of Islamic territory from the beginning of Islam to the sixteenth century and also mosques without open space were reviewed. Then Masjid an-Nabawi considering the approach of the Prophet (PBUH) about its architecture and Masjid al-haram were added to the analysis.

Despite of common categorizing of mosques based on closed spaces, the masjid An-Nabawi which had been built by supervising of the last Prophet (PBUH) hadn’t any closed space. Considering the hard climatic requirements, available roof construction technics and user requests (based on historical texts), prophet's decision to not making a hard roof is a major reason of priority of open space in mosque. Masjid al-haram as an ancient religious Islamic site and one of the most symbolic aspects of Islam has always been in open space and even hadn’t had roof itself during thousands years.

 There are also many prayers and Islamic rites which should be - or is better to - done under sky, especially not personal ones like Hajj, Fitr Salah, Qorban Salah. This could be remarked as a presentation of public aspect of worship in Islam in contrary of the isolation in some other religions (e.g. Christianity, Judaism and Buddhism). It is more impressive by attention to mosque's major function: daily congregational prayer (Salaat Al-Jamaah). Also there is some Islamic advises about not making roofed mosque. The important point about these sentences is removing any obligation about building mosques with or without roof which could cause many difficulties. But it doesn’t mean there is a neutral viewpoint. Advises is showing the priority of open space to closed spaces.

Regarding the pattern of masjid An-Nabawi, open space is always noticeable part of architectural history of mosque, especially in major mosques of main centers of Islamic territory during more than fourteen hundreds years. It could be more significant by attention to their various climatic, cultural, architectural, historical, technical differences in a vast geography and long time period. It could be led us to re-categorize mosques not only based on closed space but also caring open space changes. There are also many evidences showing mosque yards as a place for saying prayer and worship.

The most opposite point of the importance of open space in mosques are some mosques without open space. These mosques which are totally closed space might be referenced as contravention to open space based mosques. In analyzing these samples two points must be considered: first is the flexibility of Islamic sentences especially in form design and Islamic accommodation with local properties. Second is capacity of these mosques to be referenced via masjid An-Nabawi. However by studding about these samples we could categorizing them in three: first are very little mosques which usually are consist of one or two rooms and direct access from outdoor in which preparing open space isn’t possible. These are neighborhood chapels that could be developing into mosques in future. Second are large mosques that are transformed from churches or other religion's temples e.g. Hagia Sophia & Al-Aghsa. These types usually conserve their structural and architectural specifications but there are examples which open space had been attached to them e.g. Yazd-Khast and Jame-Neireez. Third are special ones which had been built for specific purposes or particular condition such as Sheikh-Lotf-Allah mosque. These ones couldn’t be referenced as major movement in mosque design.

By analyzing these evidences, it is obvious that open space shouldn’t be neglected or reduced to a division junction and light-supplying space. It is a heritage and beyond; one of the major parts of mosque. Imagining the closed space as main space of worships in mosque can cause many problems such as costly construction, time-consuming build programs, circulation and space access difficulties, ventilation and light-gaining challenges and isolation effects on users.

As result, the collected evidences show not only open space in the mosque is a section or basic part of mosque, but also open space has originality in the mosque design and the worship within is a forgotten aspect of this fundamental part.

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In this paper, the management of Islamic cities in the urban economic spaces and also the contemporary cities are viewed from three different looks:

First, the history of urban management through corporate institutions; second,  the modern systems in European and American cities such as BID (Business Improvement District); and third, structural changes and urban management in the business space of the cities during Pahlavi I and II eras. 

Through the first look at the history of the rule of the cities and urban management during the Islamic rule, we encounter structures and institutions whose main characteristic was self-autonomy against the government; sometimes they were also a coordinator between people and the government. Corporate councils and organizations governed the economic system of the cities which had its own special hierarchy such as corporate masters including workers, and students and a trustful elderly acknowledged by the city sheriff deputy and head of the corporate and neighborhoods who was introduced by the city sheriff. These institutions were functioning properly at the time; hence, corporate councils played a significant role in management of the cities and neighborhoods and specially the bazaars, independent of business organizations. These councils which were located near bazaars and mosques facilitated rising of Khums and Zakat or urban tax-collection system.

The first major, and obvious, question in a discussion of BID reforms is what “governance” and “good governance” mean. Despite its popularity the concept of “governance “is highly ambiguous and excessively broad, and has remained so today notwithstanding numerous attempts to clarify it. Indeed the elasticity of the concept is suggested as the key to its attraction, as some thinkers traces the intellectual context of the emergence of “governance” in academic and policy discourse: the notion of “governance” had an a priori attractiveness as it could refer to complexities entailing a good deal more than administration or management, namely the element of political restructuring and the handling of this, while at the same time including the administrative-management dimension. It opened the window for a focus on how “politics” or the political process was conducted and embedded within larger structures. The concept introduces the political dimension into an otherwise technocratic discourse of public issues but in such a way that allows more flexibility than an explicitly political approach. In practice, it enables the user to maintain a camouflage of political neutrality when necessary as governance discussions span the vast space between the political technical continuums and may hence be adjusted more towards one end or the other as circumstances require. The expansiveness of the concept goes further as governance literally can mean many different things to different people. We must summarizes the diverse meanings in the dimensions of substantive content and character. Along the first are those who define governance as basically the rules of conducting public business on one end, and those who see governance as the activities of steering public affairs on the other. The second dimension contrasts those who emphasize governance as process, and those who see governance as results or outcomes of public decision-making. Each of the various meanings – rules, steering, process or outcome – consists of highly variable contents.

To improve the business, corporate, spatial, and local auto governed and participation of all stake holders of the corporate in urban spaces, BID is proved to be effective in European and American countries. Proportionate to such changes, the urban management changed from the traditional methods of the corporate councils to corporate unities and corporate and the relevant state offices and corporate unities played a significant role in management of the corporate sections of the cities.

Since the 1990s, planning engagement with urban governance has sought to theorize space, scale and state strategy through multi scaled analysis of political and economic activity as a series of situated and context specific processes. A focus on multiple spatiality’s of state activities has led to ‘strategic-relational’ consideration of state power as social relations via a focus on the interplay between institutional forms and political forces. This approach shies away from focusing on national institutional structures and/or individual actors or organizations, instead considering ‘local political leadership’ in order to theorize broader structural changes. In reviewing geographical work on Islamic urban regime theory, regulation, growth coalitions and so on, which has considered how urban politics and policy are formed through public-sector and private sector coalitions of power which shape the ruling shows that research has concentrated on ‘functional equivalences’, not comparing institutions/actors but instead comparing similar modes, patterns and processes of governance.

Based on the past experiences of the entities managing economic sections of the cities and incomplete Modernism experience of urban development in the last 90 years, the paper attempts to localize and develop a new approach such as BID based of Iran conditions and experiences in order to assist the management efficiency of Iranian cities

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In recent century, urban development has caused be numerous changes in spatial structure of Iranian cities. One of the most changes has occurred in the relationships between urban elements and effect on grand the mosque functional spatial characteristics. Sabzevar grand mosque is one of the important elements of the historic city with religious and social function and had important role in urban spatial relation and solidarity. But today, this element has lost role as an urban space and isolated other urban municipal functions. From the spatial characteristics of space, mosque is a part of urban opens spaces and interacts with it. The position of the mosque by the spatial configuration analysis and its impact on the use of space, flow and function is explained. Mosque has formed by open spaces and its relationship with city space in a complex system and has changed from a mere physical element, to an element with spatial nature. The main research object is to study of functional and spatial configuration of the city and the mosque and analysis of its effects on grand mosque spatial and functional properties between two historical periods (1907- 2015). The aim of this study is to evaluate the spatial characteristics of mosques and comparison with its existing functions. From Space Syntax theory; situations analysis and how to communicate these points in the city, indicate accessibility, hierarchy and choosing the paths leading to the specific points that have a direct relationship with the routing of these characteristics and mental structure of space urban. The important aspect in this research is topological analysis of urban spaces and their comparison to analysis of functional relationships. In other words; the availability of space or urban areas does not necessarily mean short distance and close it (physically), but the availability and arrangement of space or places dependent on the construction of urban space. Therefore, urban open spaces and the arrangement of the physical elements followed on space topological characters such as integration and choice, and features structural and functional relationship forms. Research is a quantitative-comparative study using spatial parameters as,integration, connectivity and choice which referred in the theory of space syntax analysis. The results showed that despite an increase of integration and connectivity the grand mosque in 2015, the standard deviation of historical mosque in the city has increased. The spatially the grand mosque in 1907, the integration of spatial and physical relationship is better than 2015. The studies of characteristics of the city in two historical periods indicate that the city of Sabzevar in 1907 was more cohesive and homogeneous nature. In addition to the grand mosque in historic period the clarity and intelligibility of the city is remarkable. Therefore; we can say that the element of the grand mosque has remarkable position in the hierarchy of urban space in this period. Analysis of the space a characteristic the show the grand mosque has defined as a place in urban space configuration and performed and indicated as an urban space. The basis of this analysis, evaluation of choice and integration and analysis of correlation of selected parameter that defined topological space characteristics. In terms of space syntax theory, if you have highest correlation between choice and integration, it has important position in urban configuration as functional characteristics. Comparison of results show that the mosque in the historical period, was as part of a system of communication and coordination with the city›s spatially and functionally. Therefore, the high integration and intelligibility caused to turn the grand mosque to a key element, promoting it as a unique space in the city. However, in contemporary times, this relationship is significantly lower than the historical period and shows that the mosque not only as an urban space as a physical element associated with urban space and spatial- functional properties. Finally, in the spatial structure of Iranian cities, the grand mosque was an important element and symbol of the Muslim community due to their position of spatial- functional properties. The grand mosque is not only a physical element that is specified by the fence and the wall surrounding the internal spaces, but rather an active urban element caused to integrated space and the city in global and local level.

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Functional efficiency performance space-oriented mosque like any other, it is influenced by the spatial configuration. In fact, religious spaces with unique featuressince the beginning of Islam has remained unchanged and only their own spaces. This special feature makes frequent use of specific patterns in the architecture of these buildings. The relationship between inputs, yard bedchamber (s)(or Shabestan) of the Mosque of these qualities. In many cases, there is a porch or Ivan of a communication node. In the form of a semi - open space, is the interface between the yard and bedchamber of the mosque. This study examines the role of the mosque›s porch to improve operational efficiency. In connection with the evaluation of functional efficiency using space efficiently, several studies have been completed. For example, Mustafa and his 2013 study, a variety of patterns and consider the variable dome mosques, with the introduction of elements of space efficiency, to evaluate the performance of these buildings have. To study and analyze the configuration space and the functional efficiency in a variety of patterns and a variety of home business has passages. Also in the article Khan (2012) to review and explain the functional efficiency indicators is discussed in hospitalsand the role of each component in order to optimize the layout of the interior space efficiency buildings, healthcare, according to the definitions analyzed and assessed. It should be noted that the present study was to evaluate the functional efficiency of the mosques with central courtyard space structure. Therefore, in this regard, this study intends to basic position Ivan element in achieving this important space in the form of mosques, explain. The hypothesis is also provided as follows: according to the calculation of operational efficiency indicators such as the depth of space, the association and the vision and perspective, space Layout mosques four porches highest functional efficiency.The research questions to examine the role of mosques Eyvan the configuration is as follows: Is Eyvan improve operational efficiency mosques is effective? Is count on a mosque porch can
improve the efficiency of its performance? How to Eyvan role in promoting functional efficiency
realized in the mosques?In order to achieve this goal in the first to introduce a paidwhich
explains the components of operating efficiency and definitions of it through studies that have
been conducted and evaluated the degree plan.So, in order to achieve this, two methods were
used.The first method uses mathematical syntax space.That information required to be used in
formulas, the plot justification for each of the samples obtained.The second method, using the
software Depthmap and analyze its output. the final results obtained from these two methods
revealed Eyvan and spaces that are dependent on the spatial structure of mosques increased
spatial depth, the degree of integration and better links between the yard and the Bedchamber the
combination of these factors, improving operational efficiency between the input space, garden
and Bedchamber (s) in the mosque. Software Depthmap including tools to analyze the different
spaces of urban spaces and architectural spaces, is used.With this software, such as deep space
indices visibility and visibility cone, and so on are useful.The software has features that can be
used to evaluate the efficiency indicators of the performance of different spaces payments.The
application for each of the areas in question, determine the calibration.Accordingly, any portion
of space considering the total area of the space and the position of the observer is standing, will
have a different grading. Among other results obtained from this study can be pointed to the
role of mosque porch improve operational efficiency;this means that the number of mosques
in the central courtyard porch increase its operational efficiency significantly increased. create
or increase the potential of space in mosques four porches because of elements such as Eyvan
and its related spaces (bedchamber behind it) than other samples The event observer relative
to the surrounding atmosphere and can be changed at first glance, this feature can be used to
improve the performance of the mosque.- Four-eyvan mosques because of the sequence of
spaces and their propagation, has more depth than the input space and depth are less than a
yard spaceBut due to space communication with other spaces in total efficiency is better than
the other mosques patterns.a total of four Eyvan mosques pattern due to the increased level of
communication spaces with each other, flexibility and permeability is there more space and thus
it tends to facilitate the movement of worshipers in the mosque is different spaces finally, with
regard to the importance of the porch to improve the operation efficiency of mosques, you can
mosque pattern layout of four porches due to its superior performance to other mosques patterns
used in the construction of mosques today.

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Man has always been from the beginning of creation, with the Elimination of the name of the shelter challenge was to hand. Humans have always had a place and environment need to protect themselves from the invaders and the conditions in the harbor. Early human, from the beginning, a kind of natural caves that meet this need, were chosen. With the passage of time and the more familiar with different aspects of the human surroundings and his innate needs, sought to find the answer to this need. After the historical epochs, one of the tools and features found in natural, long step in to resolve their needs. He was able to remove this human place, making renewable way. In order to solve this crisis, due to being interdisciplinary research, beginning with the heuristic method and citation study, understanding the factors influencing the culture as well as religious influences on space›s body home. Then with the examination and investigation of a few examples of the Qajar era homes in the city of Ardabil, the understanding of the cultural values of the Islamic world view that the architectural pattern (figure House) leads.
Continue to mention the cultural values of the Islamic world view of influencing the housing and manifestation of these values in the space of a home had reviewed in this research were discussed, which is as follows: Veil-cooperation-cleanliness-contentment-pivot and obey God-humility. Veil, had split the housing in the form of directions (vestibule), the definition of communication spaces, using distinct entrance door, observe the hierarchy of public space and access to a private, defined and limited communication with the external environment as well as easy access to spaces at will. Cooperation, in a book review about homes had space devoted to communicating with neighbors and devote the best space (from the King) has been flashed to the guests.
The purity of the two means physical and mental form, with the placement service is out of the House, the embedded space for shoes, Ken (entrance porch), the presence of flowers and plants and the proper utilization of light and air as well as the presence of water in the chart space dock. Contentment with regard to the dimensions of the external body proportions (thumb), pay attention to the dimensions of the Interior proportions, simplicity of form and the correct investment of mass to reduce energy consumption in buildings is reviewed on the form. Pivot and obey God in the House had reviewed, with addressing abstract decorations (induce spiritual sense) in the atmosphere inside the building, and pay attention to the apparent manifestation of worship, space allocation. Humility also according to abstain from panache and align with the environment by machines (abstain from physical personhood) appeared. Finally, with the cultural values of the referenced in the measurement of the House in the town of Ardabil, Qajari results showing acceptable adherence to these principles and values of homes of Islamic culture. In the end, with the understanding of these factors and values can be used to regenerate the rich architecture and culture from the past of this land.
 

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Understanding Islamic architecture requires perception and receiving space, and the space of Islamic architecture contains meanings that can not be understood only by the senses. Space, as the most basic concept of architecture, is always conceived in a specific definite, which is received through sensory perception, so it has a certain limit, and finite. On the other hand, mosques are the most important building of the Islamic era, where Muslims gather together for prayer and contain symbols and meanings. Which must be discovered through rational perception and through revelation. In this way, the concept of space in Islamic architecture, especially the architecture of mosques, is a fundamental issue. understanding and obtaining the meaning of space is the result of the twofold confrontation between perception. In order to explain such a challenge, this article is devoted to explaining the finite and infinite of the spatial structure of Iranian mosques during the Safavid period. Therefore, this study uses a qualitative approach in the form of a case study with field observations and library documents to explain, analyze and obtain the structure of space in Safavid period mosques as one of the golden architectural periods of Iran. Imam Mosque of Isfahan, as an example of mosques with courtyard and porch, and Sheikh Lotfollah mosque, a case of mosques lacking these elements were selected from the Safavid era. The findings of this study indicate that space is received variously in Iran's architectures. So that, space, in terms of perceptual perception, is finite. This finite and the physicalization of space result from the perception of the bound via the five senses. In proportion to the small world, the object surround the space. From this perspective, in addition to focusing on dynamism, the bound contains centering, space breaks, plurality and multi-spacing. But beyond that, in Islamic architecture, there is a rational perception that leads to obtaining the meaning. In this perception, the bound does not constrain Iranian and Muslim people. The bound and space get together, space is unlimited and unlimited. The infinity of space in Islamic architecture is proportional to the great world. In this revelation, the Islamic space means the presence of one and the only divine. In fact, in the rational and intuitive perception, space is unit, discreet, eternal and infinite. But in sensory perception, space is finite, inward, small, and multiplicity.

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If one looks with the eye of discernment upon the extremely varied manifestations of Islamic art over vast expanses of space and time, the question arises as to the source of the unifying principles of this art. What is the origin of this art and the nature of this unifying principle whose dazzling effect can hardly be denied? The question of the origin of Islamic art and the nature of the forces and principles which brought this art into being must therefore be related to the world view of Islam itself, to the Islamic revelation, one of whose radiations is directly the sacred art of Islam and indirectly the whole of Islamic art.
there is an inner nexus between Islamic architecture and Islamic cosmology and angelology. The Islamic cosmos is based on the emphasis upon God as the Unique Origin of all beings, on the hierarchy of existence which relies upon the One and is ordered by His Command, on the levels of existence which relate matter to the subtle world, the subtle world to the angelic, the angelic to the archangelic, the archangelic to the Spirit or al-ruh and the Spirit to God's primordial creative act. This cosmos is based on order and harmony which is more than the result of the direct manifestation of the One in the many.
By examining the past works of architecture and urbanization, we can see the traces of the manifestation of the imaginary universe in the artwork. One of the examples for these works are Safavid dynasty monuments, such as Imam's mosque in Isfahan, which is an example of the application and expression of the other world in architecture.
Iranian-Islamic culture and knowledge are a rich treasure of the principles and Criterions in all social, economic, cultural and other fields of life. By Looking at Islamic history and civilization, we can always find the reflection of religious and cultural ideas in all aspects of life, including architecture and urbanization. However, one of the issues that is less contemplated in contemporary urbanism, which has led to an identity crisis in the present era, is to provide an opportunity to combine the art of designing urban spaces with Islamic spirituality and art. this kind of art can illustrate the example of the other world by revealing the signs of world of imagination on earth and always point out the beliefs of the people. Hence, the present study aims to derive the applied principles from among these theories. at first we have discussed and categorized theories related to the subject of perception, the imaginary world and the imagination. these theories have been brought up from the point of view of the Islamic Philosophers and Theorists. then it has been examined how these principles are applied in the Iranian-Islamic urban design. The present paper has a qualitative approach and the research is based on "interpretiveism" paradigm. The research method is "analytical-comparative" and it tries to transform fundamental ideas into applied theories. In this regard, in order to clarify the subject, the Qibla Square of Mashhad has also been selected as a case study and finally, a design framework has been developed. The research results show that the universe of imagination and its manifestations have always been considered in the views of great Philosophers; and its appearance in urban spaces can be expressed as different kind of elements, which most notably are light and geometry. For this purpose, one of the most important principles in the world of imagination is "duality", which is based on the four principles of "light and darkness", "inside and outside", "motion and motionless" and "symmetry and asymmetry". These principles are presented in a comparative manner with urban qualities in the form of "hierarchy, unity while plurality, emphasis, contrast, parity, balance, proportions, integrity, and inclusiveness, etc", as well as the solutions below each.

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Space as an essential and integral concept of architecture has always included different meanings and understandings, and this reduced its original meaning to general architectural features. In addition, because this concept was created in the modern period, architects’ general understanding of its indicators has unilaterally been led to the concepts such as void, freedom and movement. Therefore, there has not been any true and comprehensive understanding to evaluate the indicators directly related to this concept. On the other hand, in Iranian-Islamic Architecture, space as the main element making form of the buildings has been considered much more than the material aspects, but due to the lack of a specific framework for explaining its physical indicators or modern sense of space, it has not properly been analyzed. The main purpose of this paper was to identify the principal indicators related to the concept of space and examine the relations, and this was achieved through purposeful analysis of basic definitions, Western viewpoints of architectural space, and perspectives of Iranian-Islamic architectural space. The paradigm of this study was qualitative and the methodology was based on documentary and library researches. In order to achieve a conceptual framework for analyzing the essential indicators of space in architectural works they were distinguished from general features and other concepts through analyzing and comparing of important perspectives and organizing existing structure in recognition of space. Finally, based on this model, the overall status of the indicators of space in Iranian-Islamic architecture and important periods of Western architecture were compared. An examination of architectural space indicators based on Western theories revealed three types of viewpoints: 1- According to this view, architecture was considered as the “Art of Space” which has been on the path of historical evolution, and always conformed to “dematerialization” (reducing the effect of the masses) and increasing the role of empty spaces. Clearly, on this view, the indicators were emphasized those which conformed to “total freedom of space”, “exposure”, “permanent expansion”, and “maximum relation”. 2- This thinking was almost the opposite of the first point of view. The theorists criticized the unlimited freedom of the space and looked for defining the new intricate and meaningful structures. It could be said that this view, influenced by phenomenological approaches, conformed to promote the concept of space to “place”, caused to the sense of habitation and settlement, and emphasized the “internalization” and “preservation” as the main characteristics of the space. 3- In this view, the relative balance among the dual indicators of architectural space and their challenges were emphasized. Accordingly, fundamental characteristics of the architectural space in different periods were identified with no specific direction to one side of dual indicators. In fact, the balance between the inside and the outside was necessary. It meant that in order for space to be essentially recognized as real space, at least a part of this separation was needed. On the other hand, the complete separation was not usually correct too. The enclosure and protection of the inner space and the continuity between the inside and the outside both were inherently necessary and appeared differently depending on the period of each architectural work and its context.
Iranian-Islamic views on the space were investigated both in art and architecture. In Iranian-Islamic art theories, two facts were revealed: 1- The emergence of imaginary and mysterious quality through the constant fluctuation between opposing characteristic and creation of dual concepts such as “Hayaa” (modesty). 2- The balance between material and immaterial aspects in art to achieve two main goals: the existence of art and a trace or an echo of God. By reviewing the opinions of some experts in Iranian-Islamic architecture, such as Nader Ardalan, Darab Diba, Seyyed Hadi Mirmiran, Mohammad Reza Haeri, etc., it became clear that the dual indicators of space appeared in two different ways: In the first case, there was simultaneous presence of opposing dualities, such as void-mass, inside-outside, movement-stagnation, continuity-obstruction of vision, etc., and at the same time, the tendency to internal and limiting indicators. In the second, there was simultaneous presence of opposing dualities and the lack of inclination to one side: balance, ambiguity or fluctuation in dual indicators. The results of numerous analyzes indicated that, despite of intricate and extensive theories of architectural space and approaches derived from, they revealed certain forms of relations between the dual indicators in a “spectral” framework. These indicators both at the basic level (fundamental indicators) and at the final model (extension of basic indicators) showed different tendencies, including the overcoming of liberating characteristics, overcoming of limiting characteristics, and the balance or fluctuation between the dualities. In a general comparison, it could be said that the indicators of the space in Iranian-Islamic architecture appeared balanced, vague, or mysterious, which had some similarities with spatial concepts prevailed in Postmodern architecture; and they were completely distinct from those of other periods of Western architecture.

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Vernacular community centers in Hamadan city are known Chaman spaces. These spaces as local spaces not only standing for centuries and have not lost their significance but also gradually have achieved to valuable historical role and are invaluable in different perspectives. Chaman spaces are valuable in Specifications of cultural, religious, economic, urban development, traffic and climatically design. At first the necessity and importance of studying these spaces and useful results obtained from studying referred. One of the most important issues that show off face this spaces is special architecture of Chaman spaces. Every city which modern human life in, every day has a new aspect. As far as if after a few years away, come back to his native city, encounter with an unfamiliar face of the city. So cannot easily relationship this new mask with diary previous. Although, in some parts of the Hamadan historic city, dynamic community centers found that these urban living spaces designed in the base of human needs and behaviors. In Chaman space Physical comfort are supplied by the life-giving earth elements (water and plant), needs of Livelihood are provided with commercial applications and spiritual needs responded by religious and cultural spaces. These are important characteristics of community centers in Hamadan which in terms of common are known «Chaman». These spaces are part of the social and cultural identity of Hamadan. Chaman spaces and buildings around it is still a special place located at the nodes of the city and qualified values are a sign of a city.
In Islamic culture, various aspects of the structure of vernacular community centers in Hamadan city is coordinated with Islam laws. How are vernacular community centers in Hamadan commitment to the ten principles of Islamic jurisprudence is the most research question: Reason as a tool of jurisprudence, fixing the principles, ramify details of general principles, Relativity in jurisprudence, Integrity all the rules, paying attention to all aspects of the human, according to priorities and expediencies, Harmony with the laws ruling, Full freedom in some areas, Five task orders, Secondary and governmental laws. The hypothesis of this research is: Vernacular community centers in Hamadan are outstanding example of Practical adherence to Islamic rules in Islamic architecture and urbanism of Iran. The aim of this research is Introducing the leading mode of examples manifestation of the principles of Islamic Iranian architecture and urbanism in local scale. So this research follows the proven correlation vernacular community centers in Hamadan as an example of Iran›s Islamic architectural with practice of Islamic laws. The system of this research is Historical interpretation and the strategy is correlation between vernacular community centers in Hamadan city and Islamic jurisprudence rules. The human base on Islam Have a fixed nature, so sustainability of these community centers in a long times shows harmony between communities with human necessities. Because of that answering to all human needs was paid attention. Response to the human physical dimension, the sense of sight with greenery, sense of hearing with sound of water and hearing the call to prayer, the sense of smell with the smell of flowers and the sense of touch to feel the breeze and air moisture and sense of taste with eating berries from the trees in these spaces respond. Response to the human Spiritual dimension also consider and provide with relaxation, social interaction, vitality and dynamism for the whole family.
Finally, generally pattern and the structure used in the vernacular community centers in Hamadan will be presented. This pattern will provide solutions in designing the community centers with the Iranian Islamic model. Referral forms of pattern Chaman spaces will be efficient in maintenance and repair and revival of existing Islamic community center. The most important principles used in the vernacular community centers of Hamadan city that have been derived from Islamic jurisprudence practical rules are: Gathering the essential needs of neighborhood residents, answering the environmental, cultural and economic needs of neighborhood residents, Priority to pedestrians on the roadway in the campus of community center, Respecting for the rights of neighbors with the building houses in the same heighten in the community and the lack of dominating on houses in the community, Responding to all aspects of human existence, Observing the hierarchy. Discover the pattern used in the body of lawn space can also be very efficient in providing design solutions for neighborhood open spaces.
 

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Science there is unique qualities in Persian architecture which properly meet the hierarchical various needs of human beings as well as it can be reproduced as an examined pattern in today architecture, it is always a matter of question and reflection.
(Persian architecture is always a matter of question and reflection because it properly meets the hierarchical various needs of human beings, also can be reproduced as an examined pattern in today architecture. ???)
 
This is doubly important in the case of sacred spaces in Iran, which have always represented the pinnacle of the art of designing form and space in Persian architecture and today face challenges of nature and identity. Meanwhile, there is a variety of approaches to identify what researchers were interested in and sought out in the buildings of past Persian architecture; including: The formal investigation of the historic buildings, the recognition of the context conditions and the period of time in which architectural works influenced by political, economic and social affairs were built in the historical context, as well as the profound effects of geographical and climatic factors on the structure of buildings. Some others have also introduced the entanglement approach to the cultural manifestations of every people, including Iranians. By studying and recognizing literature, poetry and fine arts, which touches the lives of human beings, they study architectural works in this field. They consider understanding each one without the other, to be incomplete, inadequate, and impossible. This study, based on this hypothesis that what was produced by the Iranian artist, certainly has a form of embodiment of the imaginary forms of the mind-maker and the experience of every place simultaneously is a mental and physical experience, by asking about the concept of imaginary and metaphoric concepts in art and architecture, based on interpretivism philosophical basis and qualitative approach to research, by using the research design of discourse analysis and descriptive-analytic research method, tries to answering the questions of the research. The results of the discussion show that the imaginary forms and metaphorical meanings in construction of the mosque and the shrine of Sheikh Abdul Samad in Natanz can be classified in four respects: 1. Imaginary location of the building and its relation to the time; architects of both two buildings, in their eternal vision of time, have taken a position for two buildings which brings immortality to the mind. The collection is conveniently located in such a way that sustainability of the natural structures and interaction of cosmic forces in it, creates a microcosmic which eliminates the presence of time. These two buildings, adjacent to the 1700-year-old plantain and the 2000-year-old Qanat, as human-built nature, are located in such a way among natural structure, which strengthen the existing nature and show its complete conformation with the existing cosmic order. 2. Domes as the mirror of the sky and as the mirror of earth; what is the poetic aspect of the shrine’s dome, with its not so great proportions, is the metaphoric role of a mirror-like tile on it, which exactly reflects the natural blue sky of Natanz. Outer shell denies its existence and becomes a mirror to represent the sky. The dome of the shrine, which is a symbol for a mystical journey, loses its rigidity and points to light and transparency. But in the mosque, the principle is based on the lack of external identification, simplicity, and inwardness. The dome of the mosque, with its earthy color, is a mirror and a symbol of the earth. Also, the northern portico of the mosque is covered with turquoise tiles and represents the earth as the sky. 3. Metaphors of light and darkness; the cavities embedded in the dome of the mosque are located in such a way that during daylight hours that shines the light rays like a waterfall into the inside. What falls under the dome is the rain of light which represents the essence of God, but in the shrine, shining of light is opposite of the mosque. At this place, the dome space, in opposite of mosque dome which is dark, is full of light. The dome which is the symbol of heaviness, rigidity and pressure is based on light beams. And 4. Imaginary of materials and body of two building. In these two adjacent buildings, materials and surfaces possess their own languages. Bricks and soil represent poetic signs of the human being's essence, and therefore establish an intrinsic connection with their audience. On the other hand, the soil is one of the four classical elements in the thought structure of Persians, consequently, with its pretense of earth, becomes colorful and smells of sanctity. Water represents another classical element which presents in the building. Both two buildings are necessarily multisensory and thoroughly comprehend the sensory perceptions of their audiences. The proportions of the body of the building and its proximity to the human body have constructed a humble and humane complex. Since human being receives and comprehends the world with his body, Here the experimental world is organized and defined and meaningful around the body of individuals, In fact, the empirical world of humans, has two simultaneous centers: the body and the physique of Shrine and mosque. In conclusion, it should be emphasized that all of the elements, forms, spaces and the geometry of motifs in this complex represent the authentic experience of the tradition of construction in the land of Persia and based the ontological aspect, it comes from the way of being-the-world and settling of Iranians.

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Fair use of urban space is one of the new and emerging issues in the field of architectural law and urban planning, and one of the structures to address it is to assess the rights of architectural works. An architectural work, in addition to the specific audience or the people living in it, also has a general audience (the people of the city) who are influenced by the social aspects of that work. The existence of an element of influence in this regard (between architectural works and people) suggests that the creation of architectural works is a kind of influential social behavior; Behaviors that are inherently necessary to create all kinds of intersections and legal conflicts for individuals in society. The focus of the present study is to explain the theoretical framework for people's rights to artificial urban spaces (architectural works). An examination of the relevant literature suggests that the explanation of this framework goes beyond describing the three main pillars, including why and what, how to deduce, and so on. After addressing them, the following results were obtained: The space rights of the people, are the privileges and the red lines that obligatory have the support and guarantee that the people have. They have them compared to artificial urban spaces. The inference of these rights was based on three pillars of religious sources, legal documents and the nature of urban space, and five fundamental rights including "right to spatial spirituality", "right to spatial identity", "right to spatial quality", "right to spatial health" and " "Space Justice" was extracted. Of course, this separation does not mean the separation or supremacy of one right over another; rather, it looks at how these rights are enforced and how they are realized. In the current legal documents, some of these rights have been neglected. It is hoped that these lines will pave the way for theoretical discussions and, consequently, the reform of the legislative system in the field of architecture and urban planning.

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Identifying ideal user is a basic function of theoretical debates of urban design.  Here, the situation of the concept of” Ideal user” is enquired in three main categories of social theories used in urban design discourses (i.e. socialistic theories, ecologistic ones and performance-based theories) and it is shown that none of them is of enough relevance to Islamic model of socio-spatial relations and there is critical conflicts for their simbiosis. The negation of middle-scaled groups of cultural society (i.e. the family and neighbourhood) in socialistic theories as well as the anti-idealistic and individualistic assumptions in the ecologistic theories make them unreliable for Islamic aims. The performance based theory in its turn bases its debate on non-honest relation from ethical pont of view and has not proper basics for Islamic view. So a new theory based on Quran and Ahadith is proposed for socio-urban interactions that can be summarized as: In Islamic view the out-of-home environment is a place for relations of the kind of the limited home-like ones that emerges from duties and rights that Islam puts on members of Islamic society. So it can be said that urban space is an expansion of the home inner space. And in this model the society is not seen as a unit composed of individualized persons whose individuality emerges by exiting home; but the community emerges from expansion of family nodes and sharing of borders of fields arranged around such centers and so the urban space is formed - in its turn-  upon nucleous made in developing homes. It is not made from summing up personal spaces and not by connection of them by in-between spaces. Here the definition of urban space as none-residential space or third place in which people look for none-residential relations is cicked out. In other words, in searching for Ideal User for Islamic theory of town design we do not look for “Islamic Fleneur” but we search for a human for whom Islam has made duties to become an ideal person and the responsibility of the urban space is aiding him to depart from existing condition to ideal one.