نشریه پژوهش های معماری اسلامی
سال چهارم شماره 2 (پیاپی 11، تابستان 1395)

Each researcher while studying about a specific issue is influenced by certain philosophical foundations for the research process. These foundations are such as glasses that in fact, researcher looks at research topic from behind it. In scientific communities, these foundations are introduced with the term of «paradigm» which indicates researcher›s approach about issues such as ontological, epistemological and especially methodological assumptions. For example, researchers who believe in objective and positivistic approach, merely accept empirical methods as valid scientific methods and because of non-compliance with the objective oriented philosophical basis, know narrative or non-testable citations as invalid citations. In this article, in addition to introducing approaches (paradigms) affecting architecture and urbanism studies (including two objective and relative approaches), using logical-argumentative method, critique of them from the perspective of Islamic teachings (including philosophical and narrative teachings and etc.) is presented. During these critiques it is shown that neither of two objective and relative approaches does not provide acceptable foundations for applying in architecture and urbanism studies and both of them report only some parts of the truth with a reductive orientation. Accordingly, the strategy used in the body of this article, is a critical strategy which through it, these two approaches foundations are criticized from an Islamic perspective. Meanwhile in the conclusion by comparative comparison of these approaches, Islamic approache is explained too.
Most critiques of the objective approach are the results of this fact that this approach reduces research methods to experimental or empirical methods. Of course from Islamic perspective, empirical method is approved and this issue is discussed in some Quranic verses such as this verse: «Allah brought you out of your mothers› wombs, and gave you hearing, sight and hearts, in order that you be thankful» (Sura 16/ Verse 78). But in some other verses such as this verse, reduceing the methods to empirical methods is negated: «And when you said to Moses: ‹We will not believe in you until we see Allah openly, ‹ a thunderbolt struck you whilst you were looking» (Sura 2/ Verse 55). In addition, objective approach does not provide a reasonable analysis about the principle of causality and neglects the impact of non-material factors on material factors. But this impact has been discussed in numerous verses of the holy Quran such as these verses: «Had the people of the villages believed and been cautious, we would have opened upon them the blessings from heaven and earth. But they belied, and we seized them for what they earned» (Sura 7/ Verse 96); «Whosoever fears Allah, He will appoint for him a way out and provide for him from where he does not expect, Allah is sufficient for whosoever puts his trust in Him. Indeed, Allah brings about whatever He decrees. Allah has set a measure for all things» (Sura 65/ Verses 2-3).
On the other hand, most critiques of the relative approach are the results of this fact that this approach neglects of a non-relative truth which is called «fetrat: nature» that exists in all human beings: «Be devoted to the upright religion. It is harmonious with the nature which Allah has designed for people. The design of Allah cannot be altered. Thus is the upright religion, but many people do not know» (Sura 30/ Verses 30).
After evaluating the relative and objective approaches, in conclusion chapter, the Islamic approach is explained. According to the results of this chapter, from the Islamic view, the relation between researcher and the subject of research depends on the nature of the subject. So that in some subjects (especially descriptive and experimental subjects) independence of researcher and in others (especially normative subjects) interaction between researcher and subject is required. In addition, in conclusion chapter, topics such as foundations, resources and research levels in three cited approaches (objective, relative and Islamic approaches) are investigated.

Places of worship, as symbolic spaces, have played a key role in all religions. In this respect, they differ from other buildings with different functions. However, the presence of places of worship belonging to different religions in the same city or town has been based on identity differentiations. Given the rapidly growing virtual communications in today›s world, it has become even more important to pay serious attention to identity differentiations concerning places of worship. The present study aimed to make a typology of Synagogues, Churches and Mosques in Isfahan- Persian capital during Safavid era. The implication of a comparative comparison among the mentioned places of worship, in terms of symbolic and spiritual concepts, can help contemporary architects and designers to build such buildings. Therefore, the symbolic differentiations, especially those concerning mosques, can be taken into consideration to design and build mosques. The main questions of this study include: what are the identity differentiations among the synagogues, churches and mosques? And, to what extent such differentiations are rooted in spiritual foundations of each religion? The hypothesis of this study is that different readings of Sacred Attributes are reflected in different physical characteristics of different places of worship. Here, considering four scared concepts, that is, attributes of similarity, attributes of incomparability, attributes of beauty and attributes of glory, the built places of worship in Isfahan were studied under three distinct types: similarity-beauty; incomparability-glory and similarity-beauty/ incomparability-glory. Then, keeping the mentioned sacred concepts in mind, the physical characteristics of the built places of worship were examined. Data were gathered based on library sources and attributional studies and then were analyzed comparatively. The criteria applied were examined through a comparative approach among the worship places. Similarly, the results were obtained based on an analytic reasoning. Also, the normative architectural hypothesis of the worship places aimed to prove its validity based on logical reasoning in order to reach a kind of semiotic typology for the Abrahamic worship places. In this respect, the worship places should be chosen synchronically. The most justifiable historical era for the present study seemed to be Safavid era in which minor religions had the privilege of relative freedom. With this aim in view, the most typical cases of each religious worship place were identified. For example, Mushe Haya Synagogue built in Safavid era is a noteworthy case. Major parts of the synagogue have been damaged and only the room of inscriptions, dating back to Safavid era, has survived. The damaged parts were restored in Qajar era. Another synagogue which could provide the researchers with characteristics challenging the proposed hypothesis was Mulah Neisan synagogue. It dates back to about 100 years ago. The Shah Mosque also known as Imam Mosque or Jaame Abbasi Mosque was another case intended for the study. Situated at the southern side of Naqsh-e-Jahan Square, was built between the years 1598 and 1629 under Shah Abbas. Construction of the mosque started in the 24th year of coronation and decorations and additions were completed during the Shah successors. By constructing the mosque, Shah Abbas intended to pay tribute to his grandfather. Vank Cathedral was constructed under Shah Abbas II in Julfa neighborhood, Isfahan. The Cathedral has functioned as a place to hold religious ceremonies, to instruct the priests and to communicate with other Armenians worldwide. The results indicated that churches were among the Similarity-beauty-based type which convey a strong sense of symbolism, intimacy and invitation. Also, in churches natural representations are highly respected, large-scale proportions are applied, high-quality materials are used and spatial variety and movement hierarchy are taken into consideration. A prime example of this is Vank Cathedral. Synagogues, in contrast, enjoy the incomparability-glory attribute. They covey the minimum sense of symbolism and natural representations are reflected only very softly. Proportions are realistic and no costly materials have been used. Spatial variety is also at minimum. Moshe Haya synagogue is a good example. Mosques, in terms of characteristics mentioned stand in-between and are, in fact, similarity-beauty/ incomparability-glory in character. Abbasi Gathering Mosque (masjid-e-Jame Abbasi) is the best example for this. In conclusion, it may be said that synagogues have the lowest inclination to luxury. In contrast, churches have the highest inclination to luxury. Also, worship places in Abrahamic religions have passed through a incomparability-to-beauty process. The best example of this can be seen in Mushe Haya and Mulah Neisan synagogues. Although the latter is more luxurious than the former, they are both less luxurious than Vank Cathedral and Jaame› Abbasi Mosque.

Vernacular architecture is the product of the interaction between local residents and the nature in geographical area which results in unique achievements in providing physical, mental and intellectual needs of human. Vernacular architecture of Bushehr has provided considerable strategies in accordance with the micro ecosystem in its multilayers cultural link. Understanding these strategies can provide ideas for applying in architectural design. One of the ideas was formed intimation  in the hot and humid climate of this city. This principle was very important in some architectural places like Girls› schools. Having contact to the outdoor area, especially for the girl students, who have a low contact because of living in apartment, is very effective in terms of physical, mental and intellectual growth. Therefore, intimation, through increasing the feeling of belonging to the environment, can improve the satisfaction level of girl students to the school which finally improve their creativity. Intimation of schools is considered as providing conditions through architecture and regulations, so that girl students can study in open, semi-open, semi-closed and closed areas of the school more freely and in accordance to the Islamic dress code. This has been considered in the document of fundamental transformation of education and here it has been emphasized on the observance of intimation sentences in the considered area. The purpose of this study is to show the manner of intimating in the schools of Bushehr regarding to the four psychological, cultural, religious, and educational needs. So this study, with emphasizing on intimation in vernacular architecture of Bushehr, and achieving cultural strategies of intimation in climatic architecture of Bushehr, proposes this question: How intimation is manifested in the vernacular architecture of the city of Bushehr? The main strategy for answering this question is a qualitative investigation which has been used for developing the framework of the research; for collecting data it has been used from literature studies, scientific databases and observation methods, and, qualitative analysis has been used for analyzing the data.
Findings of this study shows that intimation in the vernacular architecture of Bushehr has been provided in three scales of micro, middle and macro scales. Intimation in micro-scale refers to the single elements of the building in the vernacular architecture of Bushehr which has been manifested either in the internal aspect (internal space) or in the external aspect (space); these elements in the vernacular architecture of Bushehr include «Shanashir», «Tarmeh», «roof and pre-roof», «sashes and openings», «Parasol», «shelter balcony» and «windows». Each of these elements, in addition to their main function, has been applied in design, components, and connections so that they help for making intimation of internal spaces. Intimation in the middle scale refers to the plan typology and combining of the mass and the space; this study shows that, based on the combination of mass and space (the building and the yard) in the vernacular architecture of Bushehr, and regarding to the position of the building to the historic walls of the city, and also regarding to the introvert and extrovert aspects, two main kinds of floor plan arrangements can be identified: the first kind is the buildings enclosing courtyard: introvert-extrovert (within the historical walls of the city); the second one is building without courtyard including row building(s) inside the yard: extrovert (outside the historical walls of the city). In the macro-scale, forming intimation in the vernacular architecture of Bushehr was affected by the location of the building which has considered the opportunities, threats, strength and weakness points of the building regarding creating intimation; this factor has been considered in terms of adjacency. In another words, based on the neighborhood, it has been determined that at the first stage which plan arrangements including extrovert-introvert and extrovert types, and also which plan types including courtyard, or row buildings, or combination of them, should be applied, and in the second stage, the manner of combining the mass and the space has been determined.
Furthermore, the methods of applying the strategies of intimation in the vernacular architecture of Bushehr have been provided in three scales of micro, middle and macro. It seems that updating the historical patterns, which has been considered and proposed in text and image through this study, can be a proper and referable model for planners and architects of schools, especially of city of Bushehr. Therefore, it is suggested that planners of education spaces on the one hand, and architects on the other hand, through studying considered patterns in this study, to create multi-functions and flexible spaces in accordance with climate desirability to provide refreshing and productive spaces for the education of the next generation of the country in accordance with the Islamic-Iranian patterns, in addition to rehabilitate and to continue historical patterns. Achievements obtained through this study can be a good ground for the next researches with the purpose of extracting intimation patterns of schools in other areas, especially with similar climate to Bushehr. It is hoped that a comprehensive guide for creating intimate schools will be provided.

Qualitative aspects of housing always considered as the most critical planning tools and have gained great interest in recent housing research. Housing areas in order to provide social development, involved the environment around in addition to residential units. This paper tries to assess the quality of traditional houses, describe and analyze them to achieve the criteria to devise guidelines in the next step which are effective for increasing the quality of contemporary housing. Iranian traditional houses have a kind of internal spaces structure on the basis of religious and traditional ideas of Iranian families.These houses have manifested native-traditional models of the past history of Iran which have originated from individual and collective cultures of the people, who have been formed, have grown, have been manifested and have reached perfection. Study of Iranian contemporary architecture indicates that it has been changed with regard to its rich and meaningful history during the time. Roots of the principles governing the traditional houses can be found in Iranian thoughts and culture. Any building which is constructed aims at fulfillment of some living needs. Traditional houses are not only a shelter. Residence indicates meaningful link with the place which can include all of the different levels of private and general life environment. This link is an effort to find identity and to have attachment feeling toward a place while our modern houses couldn’t have fulfilled the most primary needs of residence i.e. tranquility and physical relaxation and generally inspired quality expectations. In this regard, to reach the aim through qualitative approach and case study strategy, this value of the Iranian traditional housing was investigated.
This study was carried out by qualitative method and in order to final assess of the data, AHP method was used. The analytic hierarchy process (AHP) is a structural technique to organizing and analyzing complex decisions, based on mathematics and psychology. Rather than prescribing a «correct» decision, the AHP helps decision makers find one that best suits their goal and their understanding of the problem. It provides a comprehensive and rational framework for structuring a decision problem, for representing and quantifying its elements, for relating those elements to overall goals, and for evaluating alternative solutions. Therefore the method of collecting data was based on lists for interview techniques, observation, investigate the features of place and space, measuring attitudes and by searching the literature and documents and maps about the subject. So at first multiple systems of residential environment quality assessment were studied and then a model to assess the quality of housing for this paper was developed. In the second step through the main factors of the model, 5 criteria have been determined to assess the quality of housing.In the next stage parameters derived from the lists in relation to each criterion were analyzed compared to the data of other criteria and the overall impact of research factors in reciprocating reviews and alternatives obtained in relation to the main criteria have been introduced in traditional houses. Then by analyzing and interpreting of these alternatives and considering the effects of lifestyle, human needs and conditions of contemporary society strategies to improve the quality aspects of contemporary housing have been proposed. The term lifestyle can denote the interests, opinions and behavioral orientations of an individual, group, or culture. The term refers to a combination of determining intangible or tangible factors. Tangible factors relate specifically to demographic variables, i.e. an individual›s demographic profile, whereas intangible factors concern the psychological aspects of an individual such as personal values, preferences, and outlooks. Therefore, a lifestyle is a means of forming a sense of self and to create cultural symbols that resonate with personal identity. Not all aspects of a lifestyle are voluntary. Surrounding social and technical systems can constrain the lifestyle choices available to the individual and the symbols she/he is able to project to others and the self.According to the results of the research there is a significant relation between the quality of traditional houses, human, the architecture and the past lifestyle that emanates from traditions and original values. The evaluation showed that in order of importance the criteria of human needs, environmental, physical, functional and structural qualities have contributed in this meaningful relation and among them the first three criteria are more effective. Although in general comparison the coordinated presence of all proposed criteria resulted in lasting quality. Recognizing the traditional strategies and perception the Persian culture and life style can help modern architects to design suitable contemporary house design. People really need a house that response all its duties, not only merely be a shelter.Hence the main orientations for the development of housing in the qualitative aspects should be provided with development of long-term, medium-term and short-term goals. Providing desirable housing according to the physical and spiritual needs of Iranian families is one of long-term goals that must be met in the future.

According to the lifestyle, house can be the ground for extensive activities based on employment, cultural, social opportunities for residents. In accordance with needs and activities of human as a space user, Historical houses are built associated with the natural environment. Recognition and protection of values Respect national identity, and Understanding their performance and social role is a basis for understanding and explaining the management system of protecting these valuable elements inhistorical context of Isfahan. Life in some Historical houses is associated with the owner occupation; thus, a space is predicted for working at home. Working pattern at home creates spaces for the profession of the owner, and in some cases, makes some of the spaces multi-functional. Such houses can be classified as historic house workshops. In addition, some historic houses were Occupied by people who were too influential in the social-political conditions of their era; and some of the Important events have been occurred in these house. Despite having historical and architectural value, these Houses can be categorized as an example of the houses of celebrities In Isfahan.
Thisstudy Aims to find out the reason of the House workshop s’ architectural style in the historical context of Isfahan and analyze the space and organization of house workshops in order to understand the presence of work space in the main body of the building. The main objectives to answer the key question will be as follows: Analyzing the residential architecture stance in cultural, political, social and economic evolution in Safavid and Qajar eras in Isfahan so that we can understand the typology of historical houses in this city based on the performance and provide a comprehensive category for the historical houses with performance beyond the housing. This is a descriptive-analytical study develope and usie field observation, literature review and gathered information through interviews with a number of residents of historical houses in Isfahan. The findings were analyzed by a qualitative method through comparing and interpreting.
Based on the methodology, first, the economic and social conditions of Isfahan in Qajar and Safavid periods were briefly expressed. Then, considering the various functions of houses due to prevailing economic and social conditions at that time, the spaces in the body of the house with multiple functions or specific function beyond the space in residential architecture of these historical periods in Isfahan were analyzed; based on specific objectives and questions of the research, historical houses with multiple functions in Isfahan were classified,These houses weredivided into two general categories: 1. Houses that are influenced by other functions and have changes in the form and space; 2. Houses that are not affected by other functions; and no changes have been occurred in the form and body of the house. Then, trying to identify the cause of the multiple roles in the function of houses, the study achieved another category in which the multi-functional historical houses of Isfahan are divided into two classes of celebrities’ houses and workshop houses. Based on the owner’s professional field, celebrities’ houses are categorized into three categories of: houses of cultural celebrities, political celebrities, and economic celebrities. Workshop house is also divided into two categories based on the type of owner’s occupation: 1. Workshop houses that produce certain products; 2. Non-manufacturing workshop houses where the owner’s enforcement activities in various fields (educational, administrative, etc.) can be done at home.
Previously, Zahiri (2014) in his book entitled as «We came, you were not home», based on field studies, examined the place of some of celebrities’ houses in Tehran such as the houses of Badi›ozaman Foruzanfar, AbdulHossein Zarrinkoub, Saeed Nafisi, Mohammad Moein, Sadegh Hedayat, Simin Daneshvar, Nima Youshij, Ahmad, Mehdi Akhavan Sales, Houshang Ebtehaj, Malek al-Sho’ara Bahar, Hussein Monzavi, Sohrab Sepehri, Mohammad Mossadegh, Mehrdad Avesta, etc. In the introduction Of the book, He (or she) says that: “Among these 44 houses, about 40 percent are historically registered and are away from being destroyed by days to some extent. Among the registered ones, 22 percent have Converted to museums, 58 percent of celebrities’ inheritors have sold the legacy of their father or spouse. In addition, among houses which are not registeredas historical buildings, more than 65 percent are destroyed, and there is nothing left but their obscure names»(Zahiri, 2014). The results of this field study indicate the adverse security conditions of this kind of historical houses in the country. Due to having a function beyond housing in the historical contexts, by planning and performing renovation projects, these houses can become economic and cultural institutions in the historical contexts like before. So far, no typology and renovation management system determination of the house workshops and celebrities’ houses have been conducted in the historical context of Isfahan. This research demonstrates that we can present a classification and typology based on specific function in the historical houses with roles beyond housing. Also, we can determine the impact of the relationship between work space and house in the form and structure of the building. Also, in this discussion, through the knowledge gained from the ultra-residential function and intangible values of the relationship between work space and house, we can provide a pattern to explain the renovation projects based on space and spirit revival.

Since a large part of Iran is located in hot-dry climate, also the maximum amount of radiation absorbed is done from the roof in low-lying buildings among other facades in summer. And also the maximum area of the outer shell of the building is dedicated to the ceiling. Further, the most energy consumption is devoted to the building, and there is high cost of cooling  in the summer in Iran. Hence the implication of the roof’s shape in providing comfort conditions couldn’t br ignored. On the other hand, the vernacular architecture of Iran, like many other ancient civilizations has provided comfort conditions for many years with lower energy consumption. The double-dome roof is one of the indigenous architecture in hot-dry climate of Iran.  Suitable double-dome is considered to provide comfort conditions in public buildings. By this aim, Kashan, a city of seven thousand years old and a vernacular architecture is chosen. The dome of the Chehel Dokhtaran tomb, that followes the general form of Kashan domes and has certain circumstances of this research, was considered the base. Afterwards the following tests were tried respectively and there were some changes on the geometry of the double-dome of the tomb by computer simulations such as Ecotect, Design Builder and Fluent softwares.
A-conduction: the reduction of heat transfer of the roof the better thermal performance on hot and cool days;
Test 1. Single shell dome is considered by removing the inner shell.
Test 2. The distance between two shells was decreased.
Test 3. The distance between two shells was increased.
B-radiation: the more radiation absorbed is reduced, the better thermal performance of the roof on hot days;
Test 4. The outer surface of the dome is deformed into hemisphere shape.
Test 5. Covering the outer shell of the dome by traditional tile.
C-Convection: the warmer air is less dense than the cold air and always move upward, therefore the more remove the hot air accumulated inside the more comfort conditions provide in summer;
Test 6. Creating windowes in outer shell of the dome.
Test 7. Creating wind-catcher on the top of the dome.
The results of conduction, radiation and convection tests were compared with each other:Considering the dome with two shells regardless shells distance from each other is significantly effective to provide comfort conditions in hot and cold days, due to reducing heat conduction from outside to inside and vice versa.
In the case of double shell dome with thin air layer like 5cm thikness between shells, the air layer acts as thermal insulation and the heat transfers only by conduction in such a way that the convection heat transfer isn’t done. Compared with the main dome, the heat was crossed from the outer shell of the main dome during the day, and is collected at the top of the space between two shells; pass out while the weather temperature decreased at night, in test2 the heat transferred later to the outside. So, indoor air will experience higher temperature. And on winter, the heat will be transferred faster to the outside. So, the inside temperature will be hotter in summer and colder in winter.
In test3 the distance between two shells is increased to 3m and be filled by air. The heat will be collect under the top of the outer shell and will be far from the surface of the inner shell, although the interior vortices are formed completely and faster than the basic form in summer day and night and more time is required to transfer heat from outside to inside and vice versa. But on winter night the heat was gathered under the inner-dome will transfer to the air between tow shells. Compared to the main dome the heat will be transferred faster to the outside because of the stronger vortices. So in the winter inside air will be colder.
Comparision Nari dome form and the hemesphire dome with similar area, Nari dome is more suitable, thanks to the more surface area of it that is placed in shade and less direct and indirect radiation absorbed on hot days.
If the outer surface of the dome covered by bright tiles, reduces the absorption of radiation and the air temperature will be decrease on summer.
Air conditioning between shells caused evacuation of gathered heat and in summer reduces inside air temperature.
Wind-catcher causes negative pressure of the wind power on the outer dome, and make hot air that was gathered under the inner shell pulling out. And through heat exhaust, inside ventilation is formed, which is desirable on summer.
The general result is: The best geometric configuration to cover the roof of the building in desert climate of Kashan and similar climates, is the double-shell dome with outer-shell in the form of Nari-shaped and the inner-shell in the form of sphere sector, which similar to the dome of the Chehel Dokhtaran tomb of Kashan. Therefore with installing windowes on the outer shell and installing wind-catcher on top of the dome to remove the hot air. Also covering the dome by Iranian tiles, reduces the absorption of radiation. So the air temperature inside the building reduces on summer. Also close windowes and wind-catcher would be desirable, on winter.

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.

Getting older in every existence (animate beings and inanimate objects) cusses a quality, which could be called senescence. Physical appearance of senescence results in internal challenge, change and development. In order to improve a correct interaction between human and historical site, it is necessary to study the unknown capacities of Iranian historical architecture. Compared with the physical aspects, understanding the semantic dimensions of a monument is intangible. Understanding the ultra-physical aspects of a monument is subtler compared with the physical aspects and requires attendance in workspace and comparative analogy with other sciences - such as the humanities. Aging is not just limited to humans and everything that is alive past life it can be called old. Reverent look in historic monuments based on considering them as a museum or sanctify, prevent playing there active role –as a mentor- in society. The Elderlies in Human Society reminding the death, they are narrating diverse experiences, comprising relaxation based on a long life against the glancing emotions in contemporary age. If we do not notice these things, old mans should be waiting to dying, and slow down progress of their aging is a annoying matter to the new society. Cicero says: The assertion that old mans could not be accomplished any task and he is useless, it is like the saying, the helmsman at sea will do nothing. Aging and obsolescence of monument is also effective on work’s soul in addition to its body and gives specific qualities to the work and demands special clerk for better interaction of human with work. The subject of this paper is to compare the work aging with human aging and its significance in Islam. When we look at a work of art, a dialogue is opened between the work of art as an aesthetic object and our eye. Concentration on the material aspects over the artistic or aesthetic ones tends to reduce works of art to objects. Ruskin In the lamp of memory ( written in 1848 )  remark that the greatest glory of a building is in its age, and the deep sense of voicefulness, of stern watching, of mysterious sympathy, nay, even of approval condemnation, which we feel in walls that have long been washed by the passing waves of humanity. Buildings achieve such voicefulness from the succeeding generations that use them. One thing we can’t do with the past is replicate it. This paper is aimed to stimulate different view angles to Iranian architecture monuments and to create constructive interaction based on mutual understanding of both parties› needs – human and monument. In order to understand the phenomenon of monument aging with descriptive and phenomenology method, we will examine «aging» from Islamic point of view and will import the resulting understanding into the physical universe of architecture using adaptive method. It should be noted that the metaphorical view Effects about Iranian historical architecture is the main cause in shaping the framework paper progress. According to Islam, aging is not a disease, but it is a gift of God (the Holy Prophet (peace be upon him)) said: white hair is light, do not trim it); also Islamic point of view to aging subject is holistic and is generalizable to the elders out of the elders of human society (such as historical buildings). The results of comparing the narratives of aging dignity with architectural monuments; 1. The presence in monument is reminder, because old human and old monument has the role of remaindering like prophet. 2. The necessity of maintaining the respect of aging work in both human presences in work realm and in physical interventions realm. 3. The monument status is the best, because the poor sections or errors in design and construction over time have been sentenced to replacement by better work. 4. Preserving aging works is preferable to renewing because they have recorded ancients’ self materials and dignity resulting from aging of materials creates the same sense of respect in present person that white hair of the elderly person creates this respect.