mosque

The mosque serves as a place of worship in Islam, and religious leaders place a significant emphasis on its construction and development. There are eloquent religious teachings in expanding the functions of the mosque, including the sayings, actions, and taqrir (the tactic approval or silent endorsement) of the infallible Imams. Some of the functions expressed in Islam are as follows: political, military, economic, social, cultural, and scientific affairs. There are some functions that are bold today. Some of the strategies introduced by leaders of Islam for religious commands are related to mosques. Examining this kind of religious emphasis more closely, along with the practices of other religions and nations regarding their national and religious symbols, we can conclude that the Prophet of Islam (PBUH) and religious leaders have a strategic view in their recommendation for the construction of mosques. Using Islamic sources and based on library sources, this research concludes that not only the mosque in Islam is a place for worship and finding insight, as well as political, cultural, social and economic issues, it is also considered a sign and symbol of Islamic civilization throughout history.

Throughout the history of Iran, various religions and sects have emerged across different time periods and geographical regions. The ancient land of Iran hosts many holy sites that have been significant not only to current religions but also to ancient ones. History has often witnessed the transformation of places of worship in different civilizations into sites dedicated to newer religions. During the transition to the Islamic era, many Mehrabahs and fire temples were converted into Islamic sites to align with Islamic beliefs and rituals. This study investigates the transformation of pre-Islamic temples into Islamic religious sites and the motivations behind these changes. By examining 22 examples of mosques and Imamzadehs, such as the Damghan Historical Mosque, Istakhar Jame Mosque, Salih Tajrish Imamzadeh, and Ebrahim Kangavar Imamzadeh, with backgrounds as Atesh Kedeh and Mehr Temples, the research employs historical-analytical-descriptive methods, utilizing historical and library sources to answer how and why Mehrabahs and fire temples were repurposed into Islamic sites during this transitional period. The findings suggest that pre-Islamic Iranian holy sites continued to exist after the arrival of Islam in Iran under new titles such as Imamzadeh, Qadamgah, and mosque. These transformations reflect Islam’s profound influence on the culture and religious sites of pre-Islamic Iran, as well as the construction of Islamic places on existing worship sites. In the early Islamic period, these changes were influenced by the local people's reverence for the sacredness of these places and the Iranians' intent to preserve religious buildings and protect these sites from destruction.

Reducing Being hierarchies down to the physical entities, empirical science having occupied with destroying the sanctity of the universe; does thinking about Sacred architecture suggests a way to release contemporary man from nihilism? The authors’ response is affirmative; therefore, investigating the quality of Sacred disclosure in the religious architecture of Islam and Hinduism, they search for understanding a lost meaning that had been manifesting there. The method of research consists of a comparative study about Islamic mosques and Hindu temples according to phenomenology. Offering existential relation with Sacred architecture by a personal experience for understanding the quality of Sacred manifestation, they criticize semiology and phenomenology methods.

The present study deals with the comparative study of Islamic architecture in the views of Titus Burckhardt and Oleg Grabar. Since the spiritual wisdom of Islam is manifested in the form and meaning of its arts, it seems that some scholars have neglected its various aspects in explaining the Islamic architecture’s meaning. Traditionalists with a semantic approach consider Islamic architecture to be influenced by the essence of Islam and historians consider Islamic architecture to be a continuation of Byzantine and Sassanid Art. Assuming that,despite the methodological differences in Burckhardt and Grabar's approaches,they explain Islamic architecture according to the role of religious component. The question is what influence their views have on the definition of Islamic architecture? Findings show that Burckhardt believes the formation of architecture and its elements have been derived from the Islamic traditions while Grabar refers to Islam as a cultural component along with historical and social ones.

The dome of the mosque leads the eyes and heart of the viewer to the ascendancy, which it is reminder of sublimation. The center of the dome is the symbol of unity and the lower level is the symbol of the soul. In this paper, based on Sadra 's philosophy (including of the three worlds; sense, imagination and wisdom), a visualization the mosque's dome associated with these three cosmos is presented. Materials of the dome is perceived by the sense of eye as a reminder of the physical world. The cube and sphere in the dome, which emerged from the imagination of the architect artist, is like a fantasy world and a form of congregation, which begins from the base of the dome (multiplicity) and reaches to the top of the dome (unity), it shows the congregation and stability of the wisdom world. God is the origin of the universe, if the mosque's space is like the universe, then the mosque also has the origin with that passes through the entrance and the courtyard to it, which eventually ends to the dome.

"Qur'anic education" is of great importance as the main axis of the mission of the Prophet of Islam (PBUH). Based on the evidence, Hazrat founded and pursued a coherent and goal-oriented educational system to promote the teaching of the Quran among Muslims. This educational system is spatially based on two holy sites, "home" and "mosque", each of which has distinct and sometimes different functions and functions in comparison to another. Meanwhile, the "home" education of the Qur'an, which is considered as part of the system of home-based communication with the Qur'an, plays a role in the educational journey of the Prophet as a fundamental strategy in the process of teaching and learning the Holy Qur'an. The home education of the Qur'an, given its many benefits and functions, such as the possibility of private and individual placement, as well as attention to family education, include: education for children, spouses and relatives, showing the primacy and originality It is relative to the holy place of the mosque. Meanwhile, today the issue of home-based education is about opening up the education of children at home, rather than going to school, in the world of education and education. The present article, while analyzing the message of the Prophet (PBUH) regarding the institutionalization of the Koran home education culture among the Islamic Ummah, has emphasized the importance of the home schooling of the Koran in comparison with the role of the mosques in this field.

One of the main indicators among Muslim people is the spatial distribution of mosque in relation with population density and location of mosque in the cities In this study the spatial distribution of mosques in the region 8 Tehran municipality based on spatial analysis techniques in the GIS environment studied After creating a mosque geodatabase in the GIS environment for the distribution of mosques in the region 8 Tehran, density analysis and distance analysis for distribution of mosques with population density. Based on spatial analyses studied. Based on this research results, 43.3 percent of region 8 Tehran had a normal condition of proportion population and mosque distribution. Although 32.2 percent of region 8 that are located in the east part of this region, doesn’t have good relation among population density and mosque distribution. The lack of land for development in this region is one of problem for increase mosque in this area.

This research seeks to examine the cultural contexts for the inclination of the youth to attend mosques to identify the effective factors and strategies for encouraging the youth to attend the mosques and take part in mosque activities. This is a field study in which a descriptive method is used. Data is collected from a 30-item questionnaire designed by the researcher. The statistical population of the research includes all Payam Noor University students in Aligudarz, 200 of whom were randomly selected for the research sample. The research findings show that lack of knowledge of the importance of mosque and congregational prayer, low performance standard of mosque, lack of the appropriate way of treating those who attend prayers, and inattention to the tidiness of mosque' have meaningful effect on the disinclination to attend mosques.

The present paper seeks to find out a conceptual model for conducting pathological studies about the status of mosque in Iran. This model is an outcome of interviewing 23 seminary and university professors and pundits and researchers in the field of mosque studies. Content analysis was used in analyzing the data of these interviews. The research finding is that the problems relating to mosque fall into three general categories: 1. Different cultural, social, political and economic domains; 2.Elements, organizations and institutions concerning mosque management; 3. Religious and cultural institutions and organizations parallel to mosque. These three categories include all the problems relating to mosque. According to the proposed model, most of damages, their causes, outcomes and modus operandi for preventing them are included in these categories.

Sheikhe Eshraq is known in the Islamic civilization as the first theorist of imaginational world. His important idea in Hekmat-al-Eshraq and other works in the proof of a world between lights world and material world as an isthmus (imaginational world or mundus imaginalis) between this world and hereafter or between spiritual world and obvious material world has important and significant effect on the expression of the universe stages in the works of Islamic wisdom such as Hazarate Khams (five divine beings) of Ibne Arabi. In order to describe and explain imaginational world, the use of imagination (which was used by Farabi as a factor to justify and explain Revelation and Prophethood and was analyzed completely by Avicenna in "Shefa") was more developed in the illuminationist wisdom and, as an esoteric faculty, it became a mirror reflecting imaginative forms of the imaginal world of imagination. Thus, referring to verses such as" then We sent her Our angel to human beings only" and appearance of Gabriel as Dahiee Kalbi to the prophet of Islam, the imaginational world became a source of ideal forms which appeared in the imagination of human and especially with regard to delicate point of Sheikh Eshraq in explaining the rule of Kon which considers an active role for the Wayfarer in creating such forms. The aim of this article is, first, to explain the faculty of imagination and its function as epistemological realm (continuous imagination) and also analyze ontological aspects of imagination, known as imaginational world or plan of ideal (discrete imagination), and then describe the role of these imaginations in founding the early and most important theosophical theories in the realm of Islamic art, literature and architecture (especially mosque).