نشریه فرهنگ معماری و شهرسازی اسلامی
سال پنجم شماره 2 (پیاپی 8، پاییز و زمستان 1399)

Today, interdisciplinary studies have found an important place in the literature of architectural studies. One of the new concepts in the field of historiography and social sciences is "collective memory". This concept was first discussed in detail by Maurice Halbwachs and later described and interpreted by other scholars in various scientific fields. Collective memories are events experienced by individuals in a social framework and in interaction with the group. The reminder of these memories occurs using the mechanism of association of meanings and through objects, individuals, places and similar experiences, and in other words, collective memory means a shared memory with a group or society. The collective memory has differences and similarities with history and is tied to the concepts of identity and social belonging and has a connection to the concept of place. Although the experience of a place occurs individually, the shared experiences resulting from social categories and individual characteristics resulting from these categories ultimately lead to the receiving, storage and recording of these receives within the framework of shared social memories.  In this article, by recognizing the different aspects of the concept of collective memory and its relationship with different areas of architectural studies, the quality of its use in architectural studies is examined, and some resources for this study are suggested. Accordingly, different texts have been explored by the interpretive method of study and by logical reasoning, the relationship between this concept and different fields of study has been proposed. This concept can be used in various stages of architectural studies such as studying religious buildings, creating memories in places, designing monumental spaces and studying the design of urban spaces. The relationship between this concept and architecture can be searched through sources such as written sources, visual and oral sources. Informal written sources are more honest and reliable in understanding collective memories related to architecture, and examining them critically can open valuable windows to understanding collective memories. Oral mediators of memories are also valuable resources that are somewhat immune to deliberate distortion. These oral sources can include the collective memories of ordinary people, technicians and builders of architectural works, the words of other witnesses and users of works, and the like. Collective memories can also be studied as an important and valuable part of the place and architectural works. The presence of collective memories in cities strengthens the sense of identity and belonging to the city. Collective memories are the main aspect of the study in some architectural works such as monuments. The continuity of life in religious buildings is closely related to the preservation and strengthening of collective memories, and also the life of public spaces and the extent to which people belong to them are correlated with the presence and continuity of collective memories. Different aspects of this concept can be identified and applied in different areas of architectural study. Collective memories at different stages of the development of human societies are recorded and stored in various sources. These sources can assist the researcher in such a study.

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.

Religious institutions are a group of social institutions that aim to meet the religious needs of society. A religious institution that has an active presence in Islamic societies is the mosque. Mosque, as the main building in Islamic cities, serves two main purposes. Religious purpose it means the worship of God collectively and social purpose it means creating unity within the community and reinforcement of social relations. The purpose of this study is to identify the role that religious institutions, especially mosques, can play in the development of local communities. Research adopts a descriptive-analytical approach. In the theoretical framework and literature of the subject, the documentary method has been used and the research findings have been collected using the field method and preparing a questionnaire. The statistical population of the present study includes the residents of Sheshgelan neighborhood in District 10 of Tabriz Municipality. Shashgelan is one of the few neighborhoods that has 6 active mosques, and the service area of some of these mosques includes the whole city of Tabriz. Existence of a network of effective communication between the residents of the neighborhood with a sense of sharing interests has turned Sheshgelan into a developing neighborhood community. But what has been neglected in the meantime is the role that the related mosques can play in the development of the local community. The Cochran's formula has been used to obtain the sample size. Based on this and according to the statistical population, the sample size includes 150 people and the unit of analysis in this study is individual. The research hypothesis is based on the fact that there is a significant relationship between religious institutions and the development of local communities. Kendall coefficient and Spearman correlation coefficient were used to determine this relationship. Results of the research show that the value of the Kendall coefficient among all components of local community development and religious institutions is above 60% and the Spearman correlation coefficient exceeds 65%, which indicates a positive and significant relationship between components of local community development and its religious institution. Findings show that daily interaction in the mosques of Sheshgelan neighborhood leads to the formation of a sense of trust that is effective in restoring trust and continuity of interaction. The neighborhood mosque is a place of gathering and a basis for unity and solidarity of different strata of the neighborhood residents. The neighborhood mosque can even be considered as a council mosque and a representative of the Muslim community in the neighborhood, and this social unit with principled planning can have a tremendous impact on advancing the neighborhood development and solving its problems. Also, the mosque plays a great role in creating harmony and empathy and creating social interactions among the residents of the neighborhoods, to provide a work space and interaction at the neighborhood level.

The mosque is and will stay one of the key and vital elements in the Islamic culture. It plays a great role in all dimensions of worshiping, praying, creating a society, solving social problems, and establishing a God-ruled government. In fact, the mosque is the soul in the body of its place and religion, and it is unfeasible to separate the soul from the body. The design of the traditional mosques was in such a way that the architects and artists, in addition to using special architectural techniques, used all the then-available art techniques to build a mosque whose components would calm the worshipers and lead them to strengthen their beliefs. In this work, Safavid architecture, one of the well known periods of Iranian and Islamic architecture, was selected and was researched by emphasizing on the existence of a common denominator in the design of the past traditional Iranian mosques. The objectives of this study are hence: a) to identify, describe and explain the physical component system of the code on the individual’s presence of the heart, and b) to identify the physical mindfulness components in the mosques architecture, and c) to identify the main characteristics of the famous and well-known mosques. In order to achieve these objectives, the researchers generally should seek to answer two main questions:  what are the mysterious components of traditional Iranian mosques specifically? And what are the main physical components of Safavid Mosques for ensuring the mindfulness and the presence of the heart of individuals? In the present study, a mixed exploratory method is used. The effect of mosque’s physical component system and each component’s signification on the presence of the heart in Safavid mosques were investigated in detail for answering the two questions above. According to the "Likert scale”, two types of questionnaires were designed. Then, a multi-criteria decision-making method alongside the "Seca classification method" were used to study the interrelation between the aforementioned components and their effects in the following Isfahan’s mosques: Imam Mosque as the only asymmetrical mosque in the world that is the summary of the traditions and patterns at its period of construction; and Sheikh Lotfolah Mosque where any courtyard or minaret cannot be found; and Hakim Mosque as having many Mihrabs and interesting brickworks inside; And AghaNoor Mosque as the masterpiece of that period. Our findings show that there is a significant interrelation between the elements of physical component system with the presence of the heart and mindfulness of the prayers and masses. Therefore, respecting all the elements of physical component system altogether would increase the mindfulness and the presence of the heart in masses of prayers leading to the creation and strengthening of the architectural patterns in harmony with human needs and expectations in important religious places. This, in turn, will lead to the recreation of Islamic-Iranian architectural patterns having a tremendous impact on the development and deepening of religious values in masses and will boost the motivation of worshipers to continue attending the mosque.

Residential neighborhoods face challenges and anomalies in terms of their social aspect and the research upon various fields is aimed to find solutions to reduce or deal with them. Architectural and urban designers attempt to contribute to the promotion of social environment in neighborhoods and provide patterns, recommendations or policies in the scope of residence with regard to the concepts suggested in sociology, psychology and so on. Social capital is one of the referable concepts which has been proposed in recent decades. Social capital considers the resources available in the relationships of the individuals and groups and regards the resources as a capital for advancing the individual and collective goals. In the present century, it has been proposed as an option to confront the social challenges of human settlements in the form of communities and neighborhoods. The concepts such as social capital, help designers to obtain a clearer picture of what is happening in communities and neighborhoods and to provide the physical solutions. This research seeks to explore the relationship between the built environment of residential communities (focusing on open and public spaces) and the social capital and to find components or criteria of the built environment associated with the social capital. Due to the diversity and multiplicity existing in the definition of the concept, this study introduces a certain framework and determines five components including the trust, reciprocity, place attachment, local participation, and neighborhood ties to evaluate this concept. It also describes some components for assessing the built environment in two aspects of physical structure of community and physical components, and develops the research model. This model is tested in two case studies in Tabriz, Iran, which are physically different. To achieve the goal, this study employs a combination of data (triangulation method) derived from survey, observations and objective structure of samples and states that the built environment has a definite but minor effect on the social capital of inhabitants.The results showed that although the physical criteria of the two communities are different, especially in terms of the components contributing to the social capital as considered in the previous research, the level of social capital of the residents in the two samples and their assessment of the residential environment are close to each other. As the research suggests, it cannot be expected that the change in the built environment creates a balanced change in the behavior patterns of the residents. Beyond this general and remarkable result, the analyses showed that all the physical components affecting the social capital reviewed in the West do not appear to be true in the context of Iran. Also, among the physical criteria, the open space surface and the sidewalk surface are more strongly correlated with the social capital than the density. The most effective action for influencing the social capital through the change or modification of the physical structure is to predict the public green space (local parks), and among the influential components, the attractiveness of open and public spaces has the strongest relationship with the social capital of the residents. In general, this research states that it is necessary for refining, designing or improving the built environment of residential communities to avoid the direct referral to the Western studies and the mere reliance on their results and to involve the (social) considerations of the context of Iran. However, this requires extensive research to gain a proper understanding of the relationship between the social and built environment of the communities in the current Iranian society.

In Iran, urban parks are one of the most important urban spaces. In the last one or two decades, with the changes that have taken place in the Iranian way of life, social interactions and the type of activity of people in urban parks have changed. What needs to be considered in this regard is how to plan for urban parks for the use of different age and sex groups. To do that, you need to discover the cultural resources of urban parks and the discovery of cultural resources is possible through cultural planning. Cultural planning has become one of the key approaches in urban planning. Cultural planning is a new place-based approach within which urban parks designers, planners and managers view culture. Cultural planning uses cultural resources in urban planning and urban parks include many types of cultural resources; therefore, it seems urban parks are one of the best places to be selected for cultural planning. Cultural planning uses cultural resources to enhance urban and community development. Cultural resources as the core part of cultural planning play a key role to form the pattern of events in urban parks. Cultural resources in urban parks can be categorized as urban parks, visible elements, and events (tangible resources); and meanings and associations (intangible resources). Elements and events present in urban parks are capable of evoking meanings and associations for them and lead them to form activities and events. These elements consist of man-made elements, natural elements, sensory elements, humans, animals and plants. Urban parks designers, planners and managers need to consider these elements and related events as tangible cultural resources that can be altered, replaced or reinforced. The tangible cultural resources in urban parks can lead to evoke meanings and associations for users as intangible cultural resources. The present study sought to find a model of cultural planning of urban parks. Interpretive methods have been used to study the theoretical foundations and the empirical background and to examine the phenomenon of urban park, cultural resources and the pattern of its events.  Finally, the proposed model is presented. The findings show that the cultural planning of urban parks includes various stages that need to be done in order to achieve the desired result. The first step is to choose the field of study. It is necessary to choose an urban park that has enough variety of elements and events, as well as meanings and associations for users. In the second step, cultural mapping, the cultural resources in the studied urban park are identified, including tangible cultural resources (elements and events) and intangible cultural resources (meanings and associations). In the third step, cultural assessment, the approach of urban park managers and policy makers towards cultural resources is analyzed and in the final step, creative methods are used to make optimal use of cultural resources to improve the urban park. First, the hierarchical method of urban park facilities is used to ensure that the facilities of the parks are adequate and appropriate to the needs of the community. Later on, the range of recreational opportunities appropriate to cultural resources and the diversity of users in terms of age, gender, ethnicity, language and diversity of cultural resources are presented. Conflicts, issues and problems will then be identified. For conflicts, major issues and problems that require immediate action, the approach of issues (categories) is used, and for conflicts, minor issues and problems, the organic or gradual approach is used. To promote the health, welfare and well-being of users, a community development approach is used that can make optimal use of cultural resources to empower the community, increase the sense of identity and sense of belonging to the parks’ users.

Creativity has been a constant concern for artists and architects throughout history. Many definitions of creativity have been proposed, and many buildings throughout history have been known to be creative or uncreative. In this regard, the main point is to judge and evaluate creativity. Because creativity and architecture are never evaluated in isolation from their context and society. Architecture as a cultural product, is generated by thought, it is the carrier of thought and the manifestation of thought in the form of a bedrock for human life. Knowing that the goal of any type of architecture is ultimately human life, any innovation in architecture, succeeds in a society only by considering the audience and the culture of the people. Thus the meanings, patterns, lifestyles and the culture of the people are essential in this sense, because without such things it would be impossible to understand any new and innovative solutions. In this article, while reviewing the various definitions and concepts that have been presented about culture and creativity of architecture, the analysis of how culture influences the understanding of creativity in architecture is discussed. Architectural creativity involves the presentation of a form, space, or environment that is both innovative and appropriate. Usefulness of the architectural space depends on its response to human requirements. The response to human requirements in the architectural space, which is a cultural issue, is made through environmental affordances. The affordances of something, are part of its properties which make it usable for a particular cerature or human. Environmental affordances can not meet human needs and be useful, unless they are understandable to humen. In other words, of the countless affordances available in the environment, human uses the "perceived affordances" by himself to meet his needs from the environment. These abilities correspond to the mental meanings of human. Therefore, the more meanings of the environmental affordances and the mental meanings of the users are compatible, that environment can meet more needs of the user and be more useful. On the other hand, the less similar the architectural form is to the previous architectural works, the more innovative the architectural work will be. In fact, architectural creativity can be considered to meet human needs from the architectural environment in a new way. According to the research findings, culture provides the Echr('39')tebariat for architectural action and creates the ground for producing architectural work. If an architectural work has affordances that match the meanings of users and meet their needs from architecture in a new way, that architecture creates new Echr('39')tebariat and is perceived as a creative work. On the other hand, architecture that is creatively perceived by people also affects their culture. This process continues in a rotating manner and forms the mechanism of the effect of culture on architecture. In this way, Echr('39')tebariat both affect the architectural action and, in the next stage, the creative work of architecture, and are influenced by them and hereby make themselves new and updated. Echr('39')tebariat also change the culture according to the conditions and characteristics of each era and social actions. In fact, culture, action and Echr('39')tebariat interact and exchange with each other in a rotating process. In this sense, culture is not a fixed and stagnant concept and is constantly changing and evolving.

In the non-European world, especially in the Middle East and Iran, the process of formation of new social sciences was such that no serious foundations had already been formed for it. That is, the transfer of science to it, and especially in the realm of the Persian language, has been without regard to the necessary principles. The development and planning of housing and its guiding science and knowledge are no exception to this rule and have sometimes been used without localization and following the values ​​of the Islamic society and its specific culture. However, urban housing planners have always been looking for a suitable and desirable model of urban housing, and have found that this model is nothing outside the value concepts of the consumer and the supplier of housing and always seek to identify these values ​​that are interactively reflected in the preferences of the consumer and the producer in the purchase and sale of a housing unit. "Values" are actually considered to be rooted beliefs and opinions according to which society behaves about what is known as good, bad, superiority, or perfection. At the same time, the concept of "value" is a construct that every society is conceived in accordance with the essence of the society, so in this case when it is in accordance with the essence of the society, the content of "value" guarantees the guidance of society to human transcendent perfection which is desirable. In this regard, the present article carefully examines the concept of "value" in urban housing planning and tries to redefine the concept of "value" in housing planning in Tabriz under the essence of the Islamic society and culture. The epistemology used here is Islamic realism based on Allameh Tabatabaichr('39')s E’tebariat theory with an emphasis on his constructivism theory. In this regard, using the research strategy of post-mining, the conceptual model of value in housing in the city of Tabriz is tested in the form of three study samples. To test the samples, the theoretical foundations of the hedonic method have been considered in the text. Findings show that the most explanatory power of the variable "value" of Tabriz urban housing is related to the category of "structural-physical" building and after that, the category of "environment" about access to land uses is important and this has happened while, in none of the studied examples, a complete construct of the concept of value has emerged. Finally, since "value" is a cultural issue, it seems that to realize a comprehensive concept of value in urban housing planning, it is necessary to consider the process of localization of housing development, under Islamic culture and consequently the values derived from it by urban planners. Also, the redefinition of the concept of "value" in housing planning in Tabriz showed that its planned and developed housing does not meet the conventional expectations of values ​​from an Islamic perspective. Therefore, by recognizing the concept of value in this city and applying these values ​​in macro and micro strategies of housing development, a basis for objectifying it, will be provided. Thus, it is expected that Islamic culture will be preserved and strengthened in parallel, and in addition to the growth and development of the individual at home (individual benefit), the growth and development of society (collective benefit), will occur and so undoubtedly, the society will be guided under Islamic teachings and the values ​​of collective life.

“Globalization” not in the geographical sense but in the political and ideological sense, is a plan formulated by the rich and powerful countries of the world, and it means the continuation of economic, political and military dominance over other countries in the world. One form of domination in the present age is by way of cultural aggression, through which it seeks to undermine the cultural and religious foundations of the Muslim people, and especially the Islamic way of life. In the field of architecture and housing, today, compared to the past, forms and living spaces, with a tendency to be similar to imported patterns and alien to their foreign identities, have also alienated the society and completely changed it. In the words of the Supreme Leader: "One of the dimensions of progress with the chr('39')Islamic conceptchr('39') is lifestyle, social behavior and way of life". Therefore, the conceptualization of the mission of "Islamic lifestyle" as a container and component shaping "Iranian-Islamic housing" should be considered. In todaychr('39')s social life, the concept of "lifestyle" has a special meaning. As the influence of tradition is reduced, and daily life is reconstructed in terms of the interaction of local and global factors more and more people are forced to choose their lifestyle from a variety of options. "Islamic lifestyle" is a way of life that is based on Islamic and Quranic teachings and values. The Qurchr('39')an, which is the plan of human life, has shown the best way of life to man, which ultimately leads him to the happiness of this world and the hereafter. "Islamicness of etiquette" and "monotheism of being a way of life" mean that "lifestyle" is the bedrock of "divine worship" in human life. In Islamic lifestyle, "faith" and "righteous deeds" have a special place and in various verses of the Qurchr('39')an and narrations from the Infallibles (AS) as a way to achieve "good life" is introduced as the highest position of this type of lifestyle. In the present study, the purpose of using the word "Islamic" is anything that belongs to and is committed to the principles, ideals, values and norms of Islam and in a broader sense, invented or expressed by Muslims, and the meaning of the word "Iranian-Islamic" is anyone who is in the common denominator of being Iranian and being Islamic and does not have principles and identities that do not oppose either of these two can be called "Iranian-Islamic". In other words, anything that is based on the beliefs, ideals, values and norms of the Islamic Republic of Iran or the discourse of the Islamic Revolution is called "Islamic Iran". The present study is of qualitative type and in two parts: the first part, the necessary information in the field of relationship between "globalization" and "Islamic lifestyle" is presented and in the next stage, the relationship between "lifestyle" and "housing" in historical periods is analyzed. In the second part, using the descriptive-analytical method, the key words of the research have been researched and explored, and using the components and effects that are related in this regard, the "basic principles and criteria of Iranian-Islamic housing" were explained. The results show that the current "Islamic spirit" in the Iranian Muslim living space can be seen in the manifestation of the truth, the concept of "good life" as the highest degree of Islamic lifestyle, in the "Iranian courtyard" as its beating heart.

Transition in contemporary human life has led to the introduction of new concepts in various aspects of his life, including his relationship with the environment, and at the same rethinking old concepts is inevitable. In this regard, in recent years, more attention has been paid to Islamic realism to provide a new interpretation of Islamic architecture. However, the lack of proper development of the basic concepts of architecture and the lack of attention to the basic features and distinctions of realism has led to more relatively literalist results than such an approach to the development of architectural knowledge as applied knowledge. Overcoming this shortcoming requires attention to redefining the basic concepts of architecture based on the spirit of Islamic realism before entering into more detailed theories. Among these, the concept of place can be considered as one of the critical concepts due to the existing phenomenological definitions and in contrast to realism. If we consider the place as the result of a process of human-environment interaction, this interaction, like any interaction, is based on more fundamental concepts that are considered as the values by many thinkers. Accordingly, in this study, by fundamentally refining the realistic approach and highlighting its distinction from other approaches, the context has been laid down to redefine the fundamental concepts that shape human-environment interaction and ultimately lead to the emergence of place. In this way, the question arises as to how the realist approach defines the values that shape the place, and accordingly, how is the way of recognizing these values according to the sources of knowledge acquisition? Thus, according to the research approach and its philosophical nature, this paper follows the method of logical reasoning as the main approach and tries to gradually reach the main discussions by proposing a large-scale discussion. Based on what has been discussed in this process, Islamic realism in architecture is a perspective based on essentialist ontology, realist epistemology, and deductive methodology. Value in place is also debatable at four levels: form, substance, procedure, and facet. Place at the fourth level has concepts of value in the form of value structure that can be recognized only by observing the real-life of man in the individual and social dimension. The landscape is considered to be the largest field of observation and recognition of these values in the place and by accepting realism as an approach dominating the various pillars of knowledge, understanding and receiving these values can be understood only by studying human actions in shaping the environment and, there is no way to argue that. Accordingly, this research draws a framework in understanding the values ​​of place that according to the reality of human-environment interaction, explaining both the continuity of value structures and its evolution and dynamism concerning contemporary developments. In this structure, they construct and co-operate on human actions in interaction with the environment and shaping place. Accordingly, the realistic values ​​of place in the landscape are true both in its continuity and in its dynamics, and therefore realism in knowing the place requires the acceptance of both aspects of structuration and change of values. From this point of view, the realistic approach in architecture is not a reactionary view in the confrontation between Islamic culture and the West, but a new approach has been developed to respond to theoretical deficiencies in built-environmental sciences.

During the evolution of the urban development approach, attention to social participation has led to formation of community-led urban management. Social participation can improve social capital, sense of place, through community-led urban development process. Based on the views of the theorists, social participation can also create social sustainability. Since the sufficient skills and knowledge are needed to take part in decision making process with the aim of social participation in local development projects, it seems that the lack of training required was due to failure in social participation. The educating will be assumed as the means to achieve enabling, empowering, capacity building and institutionalization for residents. Disregarding the role of residents who live in urban neighborhoods is the most important reason of failure to implement urban development in Iran. It is the result of lack of planning to attract participation not their teaching, not to teach people with the aim transferring experiences and to make appropriate methods to paradigm shift in the participants, on the other hand there are not enough awareness and expertise in the urban management groups. In addition, it is necessary to produce conceptual frameworks for educating, training and teaching residents based on creed, native culture and identity of Islamic-Iranian society. This study focuses on specifying the position of social education and training during common participation attraction process and also clarifying the theoretical and philosophical basis of Islamic Ideology about social education with emphasis on the role of community and participation concept. Likewise, in order to Islamic thought’s disciplines about social education and training and social behaviors in the community, defining the aims, principles, methods and contents of social education and training affecting Islamic thought organize the main purposes of this study. The method of this research as its purpose is decisive and based on its social science nature is descriptive. With the purpose to define attribute of social education and training affected Islamic theology, two viewpoints are compared: Islamic Realistic philosophy and its Etebariat theory versus some theories about participation in urbanism and urban planning which have been based on social education and training. Finally, the results of study represent that based on Islamic realistic philosophy, the paradigm is educating and training from society and for society are the main purpose. The conclusion shows that educating to society has no expected results. The values of this society have been specified based on anthropology. There are hierarchical aims based on Islamic philosophy and in accordance with these goals, the characteristics of education to the community have been explained. In general, despite the differences in the titles used to explain the theoretical and philosophical foundations of each of the two views there are similarities in the general orientation of explaining the role of education and training to the community to strengthen social responsibility and participation in both perspectives. As a conclusion, it should be said that conscious participation requires education, which should be explained in the context of the Islamic worldview and the principles of education in Islam.

The world today is witnessing an ever-increasing number of events taking place across countries. These events, which are the driving forces of globalization, are progressing and transforming cities at all levels, and levels as megatrends and trends. As a result, new needs and issues are emerging in cities that take cities away from their core values. The cities of Iran are no exception to this rule and have been affected by these megatrends and trends. The megatrend refers to a phenomenon that, given its previous developments, can be seen to have a certain direction and can be expected to move in the same direction in the future. The megatrend refers to regularities that consist of a combination of several smaller sub-trends. Therefore, the most important characteristic of the megatrend is its high importance, high probability and its continuity over time. Therefore, the main purpose of this article is to "understand the effects of current megatrends and trends on the Iranian-Islamic city and future of that, with a structural analysis and scenario planning approach". The main question of the research is: What is the future of the Iranian-Islamic city in the face of megatrends?  And what are the trends in the contemporary Iranian city and the trends in the historical context of the city of Tabriz? The research method is a complex combination, using: library and documentary study, Delphi technique (questionnaire, in-depth interview), structural analysis technique and scenario writing. The first step in future research is to discover the trends that are currently underway so according to the studies and surveys conducted, 21 trends in contemporary Iranian cities were identified. Then, the 12 trends of Tabriz city were explained and using the technique of structural analysis and scenario planning, the future ​​of the Iranian-Islamic city in the face of the trends of Tabriz city in the form of triple urban scenarios (optimistic and golden scenario, pessimistic and catastrophic scenario and continuation scenario) were analyzed. One of the important results of the present dissertation is the orientation of the third scenario towards the second scenario, which re-emphasizes the need for a serious review of the policies of the historical context of the Tabriz city. Among the twelve trends in the historical context of Tabriz, the trend of virtual communication, the trend of urban issues, the trend of consumerism, the trend of machine life and the trend of apartment living have the most tendency towards the pessimistic scenario. This indicates the need for special attention and recognition in the policies of organs and institutions related to these trends. Ignoring the trends and their effects on the city and its values and insisting on current processes in the city structure, cause irreparable damage to cities. Therefore, it is necessary to have a conscious view of trends and their initial identification. This can create many grounds for changes in urban management systems and other urban layers and being the initial basis for the same great movement in Iranian-Islamic valuable cities.