mortmain has been existing for a long time in the field of urbanization. It is a multifaceted phenomenon with various physical, functional, social and economic dimensions. Identifying the effect of mortmain endowment on the building blocks of Iranian-Islamic cities, especially through a historical approach, will help to clarify this concept. With its unique historical neighborhoods, the city of Isfahan which was mainly developed in the Safavid era under the influence of the idea of the Islamic city and mortmain offers a perfect opportunity for innovative historical research. From among the numerous historical neighborhoods in Isfahan, the neighborhood of Aligholi Agha was selected as the case of the present study due to the survival of its mortmain deeds. The hypothesis of this research is the influence of mortmain on the shape of Aligholi Agha neighborhood. The research seeks to find an answer to the question of how tradition of mortmain has affected the structure and creation of traditional neighborhood spaces?. Accordingly, the purpose of this article is to analyze the spatial structure and physical elements of traditional neighborhoods from the perspective of mortmain tradition and based on the structuralism approach in Islamic city studies. Accordingly, in the process of traditional neighborhoods regeneration, a sustainable spatial organization can be achieved by relying on research findings. For this purpose, the research was conducted through a descriptive-analytical method, while reviewing the literature of the position of mortmain in Islamic thought and its impact on the structure of the Islamic city, and using library-documentary as well as field observations, historical documents and maps, and existing mortmain deeds. Our findings indicate that mortmain has been effective in the formation and further historical development of Aligholi Agha neighborhood centers in Isfahan and creating public buildings such as mosques, bath and other public buildings in this neighborhood. Also, due to the doctrinal and social dimensions of the mortmain tradition, the development and creation of Aligholi Agha neighborhood buildings, has created an interconnected and intertwined structure in the center of the neighborhood and has created sensitivity and participation of people in preserving and reviving traditional buildings in this neighborhood.

Spread the culture of endowment, etc. one of the major factor, unwinding of the density of wealth in the society and create a suitable platform for the growth of spiritual values and divine, in the form of a fair distribution of the wealth, can be considered and understood from the same point; i.e., unfathomable endowment in the development, economic, intellectual, cultural and spiritual communities is that Islam is the religion of the sacred .Awareness of the culture of devotion between people in the community managers Affairs about it, and the history affecting it can be in the direction of this property Cultural Endowment effective. In the first study a pattern of qualitative to manage the development of the culture of endowment based on interviews with experts, the formulation was then based on a quantitative study with 482 subjects, a sample. Research findings, in part, the qualitative showed that the pattern of management development, culture, devote, 2 day, and 18 components. Components include the "Career Network" and "Local Area Network", the "national networks" and "international networks" related to the next "social networking" component "honesty, support, social, institutionalization of rules, responsibility, justice, cooperation, and empathy, trust, satisfaction, solidarity, etc., commitment and belonging, morality, interaction, cohesion and respect together" related to the next "social norms" of the categories, the overall development of the management culture of the endowment. The findings of the quantitative section is also fitted, good structural model with the data, the statistical population was the pattern of the aforementioned explanation.

The formation of major Islamic cities based on the waqf culture along the market and the palace of government by creating a comprehensive mosque as a waqf and religious element. The development of other endowments, including the school, the inn, and the formation of residential settlements around that Islamic city. Endowment as a cultural-religious system has long existed in all religions, and Islam has given it a superior identity as the last religion. Considering the presence of real estate in the core of cities as well as large and small endowments in or around the old neighborhoods of the city, the passing of the time will create a burnout, and modern urban renewal approaches will be needed to rebuild and maintain their identity. But the abandonment of urban laws from the culture of endowment and lack of knowledge of the institutions and city administrators of the endowment creates problems between the waqf and city administrators who unwittingly transform the waqf instrument, which is an opportunity, into a urban challenge. The research methodology in this paper is librarial and documentary and seeks to find ways to build a constructive relationship between urban institutions and endowment administrators, as well as creating new ways of developing endowments.

For some reason common or ordinary ceremonies in one geographical region affects from the nature of people’s ideology and then clarifies their viewpoints and cultural and civic incorporations. Among the past cultural and social characteristics of Boshruyeh region is the circulation of the culture of endowment and the plurality and verities of devotions. Doubtlessly one of the effective factors in the creation and circulation of this culture has been the religious beliefs and faith credence of people. Regarding the religious background of Boshruyeh in the era of Qajar and Pahlavi and the external entrance of Baha’ism in this territory, it is important to take into consideration the influence of this incidents in endowment culture and the plurality and verities of this devotions. This research by exploitation of descriptive-analytic methodology and qualitative-quantitative inspecting and analyzing of available documents and evidences and the endowments deeds and by using statistics and present figures, intended to respond to the research question and bring it to clarification that the said endowments apart from the quantitative and qualitative influences of intellectual and religious tendencies of two recent centuries, has been continued to its upswing natural growth.

In studying the evolution of urban spaces in the Islamic world, especially in Middle Eastern societies, we see different spatial patterns compared to European cities.  Most of the political systems governing these societies lacked mechanisms for managing, planning and developing urban spaces. The culture of waqf in most of these cities has played a role as this mechanism and has created urban systems based on religious teachings. This institution has played an important role in the construction of Islamic cities and the reproduction of urban spaces, and its permanence throughout history has led to the continuity of these spaces. The tradition of waqf, which is reproduced according to the principles and norms of Islam, includes elements such as waqf, waqf letter, competitions, trustees, religious scholars and mujtahids who have the task of writing and certifying its authenticity. In the absence of formal mechanisms for the management, planning and spatial development of cities in the political systems of the Middle East and Iran, Waqf institution has civil-social functions and has played an important role in the development, meaning and continuity of Islamic culture in these cities. The urban complexes of Naghsh Jahan in Isfahan, Ganjali Khan in Kerman and Sheikh Safi al-Din in Ardabili in the Safavid period are among those that were formed with the culture of waqf and now constitute the main structure of those cities. The purpose of studying and evaluating this issue is to reach the principles and framework that, with the origin of thought and thinking of a comprehensive worldview, indicates a model that is referred to urban designers and planners in creating and sustaining the structural, civic and spiritual life of the city. In the meantime, what can be considered as an issue is the existence of Waqf and the undeniable impact it has had on the creation of spatial and structural organization and the continuation of urban civic life, and the need to organize it as a purposeful structural system in the structure of the Islamic city. In the process of formation and development of cities in the Islamic world, we simultaneously witness the development and adaptation of the culture of Waqf to local requirements and local laws, along with attention to the regional and indigenous needs of communities living in newly established or occupied cities. Meanwhile, the attention of governments and government agents to the issue of Waqf and its use as a tool for the development and continuity of Islamic concepts and values, has had a significant impact on the importance of this Islamic institution in the process of planning and spatial development of the Islamic cities. In the present article, the role of Waqf culture in the development of these urban complexes has been explained based on Giddenschr('39') constitution theory and interpretive-historical method. Findings show that Waqf institution is the deepest layer of actions and properties that make up and produce the above urban systems. Regarding their historical continuity, these religious, social and political conditions and relations have prevailed causing the reproduction of urban spaces in different periods by continuing or changing the rules and sources of Waqf. Meanwhile, the ulema and mujtahids, as the confirmers and legitimists of Waqf, have indirectly continued the Islamic culture in the city by monitoring, controlling and rethinking. In the structure of the social system, achieving real and comprehensive happiness is not possible except in the light of social cooperation. As one of the examples of social participation, the endowment institution plays an important and influential role in the structural quality and planning of society.

The purpose of this study is to perform an analytical study of religious endowment (waqf) and to provide a model to institutionalize endowment culture in the universities and higher education institutions. This research has a hybrid strategy. Therefore, the studied population are qualitatively and quantitatively different. The qualitative part of the statistical community includes experts in the field of endowment. The quantitative population studied in this study includes all donors and high level managers of universities and institutions of higher education of Hormozgan province, whose number is 135 according to statistics. For quantitative analysis and to test the hypotheses related to the components of the model and the whole model of the research, T-test is used. For this purpose, SPSS version 22 is used. For the qualitative part, the grounded theory approach and Maxqda10 software are used. The research findings show that this research is a model consisting of six dimensions (education, facilitator, strategies, culture, barriers, and results) and 42 components. It was shown that universities and higher education institutions should pay attention to the variables of education, facilitator, strategies, culture, barriers, and results in order to move towards the institutionalization of endowment.

According to Fiqh and Islamic law, Waqf is defined as allocating part of one’s possession for a certain good purpose. In other words, waqf is supposed to be free from narcissism and profiteering and devoted to altruistic activities. In some cases, however, Waqif ( founder ) signs waqf contract so that he benefits from it. Now the question raised here is whether the mentioned waqf is correct or not The present study revealed that self-endowment, paying waqif’s debts and expenses out of Mawqufa’s benefits, waqf for Nafagha and the condition under which al-Mawqufa ( the property given as waqf ) can be given back to waqif are voided while waqf on public beneficiary, waqf on offspring and parents, and waqf allocating the interests for a given period and the interests for waqif’s lifespan is correct.

Increasing level of education and culture is one aim of benefactors for god sake and improvement of the society. This head is available with construction and devoting the educational centers with specifying sacred for supporting it’s building and human costs and steady activity of educational and cultural activity. The sacred has affected so much on foundation and continuous life of the institutions and economic, cultural and social centers and could have been caused effective movement in establishing schools and scientific and researching centers. It is natural that study and researching in this field could be appropriate guide for expanding the devoting culture and leading the facilities of the society toward preparing appropriate beds for education, research and the other similar ones.
You can observe with one glance at the appearance and skeletal texture of Iranian cities that donation element have had an important role in most of the urban components and elements which had a major role in the performance and life of urban life. Many of infrastructure and superstructure in complex biological have been built by people without the government's duty to make them feel. However, in cases the governors had also a venerable role in the construction of such devoted collections throughout Islamic history of Iran. In addition that the devotion had many important social and economic functions in everyday life and urban activities was so important in organization and production of public urban spaces from the social and economic points of view. It can be viewed and tracked that the skeleton role of devotion was to create and construct from the smallest structural elements such as mosques, schools, public bathrooms, Cisterns, Saqakhaneh, lighting and little bazaars to forming and producing the biggest urban spaces like Bazaars and devotion collections. Most of the buildings with the function of public which also belong to cultural and historical heritage of an Islamic society were devoted. The survival of devotions in bed time should been searched in the great role of devoting.
Mostly the mosques were the teaching places in the first centuries and actually there was no other place for religious education until the late third centuries of immigration. Gradually by increasing the number of students who were come from far away to meet the professor in the first of fourth centuries and their need to residence, made many problems with interference between two educational and religious functions in the same building so it made obvious the need of constructing an independent building.in this case some schools were constructed by the kings and benefactors in some cities such as Bokhara, Balkh, Neyshabur, Ghazneh and some other. The Beyhaghiyeh School and Sadie school in Neyshabur were in this category which in addition to have teaching place had Chambers for habitation of students and devoted for supplying the costs of school. At first this personal schools were the professor’s house as a teaching place to his students. In this situation care and school administration was probably to someone who was also the establisher and also the teacher and it inherited a family tradition from generation to next generation.
Following the establishment of schools in fourth century, a turning Point was created in the life of students and in fact a kind of social insurance was prepared and it was because of the certain rights and once pension that devotion had made for them. In the fifth century when the Nezamiyeh Schools had Foundation, Nezam Almok stated that education is all free and even the students have regular fellowship to study. In Nezamiyeh Schools the teachers were paid a fee for their job and it was based on their information and Scientific grades.
After establishing the schools and free education, devote tradition and extensive reformation of Ghazan Khan Period that resuscitate the economics of the country, construction of building that were for the use of generic and their benefits used for other construction of mosques and schools. In the will of these devotions for schools, every detail was determined such as educational program, the method of education and even the content of the lessons. In the wills of devoted buildings different functions had been determined. In addition of educational function and generic aspects and social functions, they specified a place for praying hall which sometimes it was not for generic use and the entrance of these spaces should have been separated for people and students access. And people could not get inside the school. In this way the student remained comfortable.
This tradition also followed in Tymuryan period but culminated in Safavid period. By Safavid ruling, the growth and development of Schools had new Motivation. One of the indexes of safavid Series that marked prodigious social - political and religious developments in Iran was recognition of religion of Shia. Another development in safavid era was the relative independence of Schools. The old tradition of devotion was a method for Schools to save their relative independence from court. The tipping competition between benefactors was too much in Isfahan in the latest of safavid era that they had to look for lands in other provinces for devoting Schools and mosques.
Education in Ghajar period was mostly in school at the primary level and in scientific schools at excellent level that both of these two none governmental organizations were influenced by religious atmosphere to teach the religious sciences before constructing the schools in new style by the foreigners.
This research which has been studied in historical- descriptive format does explain about devoting and its effects on the educational and skeletal program of schools in the past. This study shows that most of the educational centers have been created by construction and devoting scientific schools and supplying the financial sources for their human and building costs and in Iran in Islamic period, extension of devotions led to lots and lots of efflorescence and most part of these devotions had a great income and this happening caused the efflorescence of educational and scientific religious structure of that era.

One of the doctrines in Islamic criminal policy, which plays an important role to prevent crimes, is the institution of Endowment (waqf) and promotion of the culture of endowment. Study of various aspects of endowment, in particular given the discovered deeds of endowment which are in fact reports made of Islamic societies, proves the claim that one of the functions of endowment is to prevent crimes and being victim of crimes. The function of endowment is not limited to the period before occurrence of crime; even after it, it may play an important role to decrease criminal population, make reconciliation between criminal and his victim, and correct or even cure the criminals. In the present article,some aspects of such functions are studied.