نشریه پژوهش های معماری اسلامی
سال سوم شماره 4 (پیاپی 9، زمستان 1394)

House in Islam, is considered as a center for teaching probity and creating a society without corruption and sin. Quran defines the best settlement for a human being the one, which is consistent with his needs and provides context for his growth and excellence. However, the mentioned factors are forgotten in contemporary housing and the Islamic theme is almost removed from the Iranian houses. So today we are witnessing houses far from the traditional Iranian pattern, which was combined with the rich Iranian-Islamic culture. In order to eliminate the gap between traditional and contemporary pattern, it is necessary to retrieve the values and principles considered in traditional architecture.
Researchers in this area, introduce features such as "unity, security, identity, coexistence with nature, moderation and social justice, beauty, hierarchy, preference spirituality, perfectionism, modesty, humility, purity, centrality, equality, privacy and comfort for Islamic house.

Recent research in a different approach was after the principles, mentioned in Quran about the desired space arrangement in Islamic house, and by examining a sample of Iranian-Islamic house spatial arrangement, tryed to discover the latent geometry of Iranian-Islamic house spatial structure.
The purpose of the current study at the first step was to achieve the indicators affecting the desired spatial arrangement in Islamic perspective by grounded theory, and then evaluating the priorities of these indicators in Iranian- Islamic house spatial structure.

the methodology of the research was divided in to two main sections; the grounded theory and the case study method.

 In the first section, in order to investigate the pattern of desired spatial arrangement, the related verses extracted from Quran. Then, for apprehending the intention of each verse, the key points extracted from three different Quran interpretations; Al-Mizan interpretation, Noor interpretation, and Nemuneh interpretation. These key points then changed to codes (open coding). At the next stage, the codes with similar concepts gathered in groups called concepts. Psychological effects, social effects, residence interpretations, building orientation, visual contact of spaces, permeability control and different aspects of safety such as personal, bio-climatic and psychological, were some of the concepts extracted at this step. Then in axial coding, the concepts similar in content, created categories. Hence, the categories including the importance of Islamic residence, the importance of desired residence, importance of security, zoning, control and permeability, and the aims of the Islamic house, were some of the created categories. Finally the theory devise by selective coding. Selective coding was used after having found the core variable, which was the “characteristics of the Islamic residence” that was thought to be the core and explained the main concern. When the core variable was chosen, the data were selectively coded with the core guiding the coding not bothering about concepts with little importance to the core and its sub cores. Hence, the categories related to each other, and made four main sub cores; causal factors that include factors defining the cause of the investigation; underlying factors that defines the background of the investigation; preventive effects including factors that prevent achieving the main core; and strategies, which defines the solutions for achieving the goal. So, with the use of the grounded theory, the model of desired spatial arrangement extracted from Quran. Thus, the three key features of the desired arrangement and their application strategies defined: A) bioclimatic comfort and safety. B) Zoning. C) Monitoring and Control.
The second part of the research was devoted to the case study and assessed the extent to which the strategies were applied to Rasoulian house. At this stage, according to the extracted model, application of strategies for preparing bio-climatic comfort (appropriate orientation and spatial settlement of the building), appropriate zoning (visual hierarchy and connectivity of spaces and zones) and monitoring and control (space prmeability and permeability control of spaces and zone) evaluated in the case study in three scales: microscale, macro scale, and middle scale. The macro scale evaluated the extent to which the climatic factors were applied to the building. Zoning and monitoring factors evaluated with space syntax method and its two related software programs; “a-Graph” software, used for justification graph and permeability indicators analysis including mean depth (MD), relative integration and Control, and “Depth map” software, used for visibility graph and visual indicators analysis including visual connectivity and visual control. The mentioned indicators were analyzed both in micro and middle scales. Finally the evaluated indicators were scored according to their responsibility to the Islamic house aims mentioned in extracted model.

According to the results, the example of Islamic-Iranian accommodation was in full compliance with environmental factors. The hierarchy of access and visibility control of access to the space results in more security from theft, psychological security, personal and family privacy, and provides a hierarchically well segregated complex. Besides, the great integration of private and semi-private arenas shows the importance of familiarity in Iranian- Islamic house structure. However, the high integration of public arena (the entrance) with the complex, which means easy access from entrance to the other spaces of complex, was inappropriate for security from theft, as well as individual and family privacy.
Also visibility of the private spaces from the half-private arena, damages the personal privacy. Moreover, the same permeability of semi-public and semi-private sectors from entrance, which means the separation according to permeability was not performed well and may undermine the privacy of the family.  Evaluation of the permeability of entrance space resulted in the priority of privacy to safety in placement of spaces.
Also the linear settlement of some interior spaces with opening on both interior and exterior facades, between interior and exterior yard, shows the importance of bioclimatic comfort in space arrangement. So the features according to their priority in spatial organization of Rasoulian house were as below:
According to the results, the most important issue was the adaptation to climatic factors and creating climate comfort by taking advantage of natural conditions and connection with nature. So, establishing bioclimatic comfort and security was prior to two other defined characteristics. That is while security of invade or theft was less important than the other aspects of security in the spatial structure of this Iranian- Islamic house example.

Privacy is known as one of the most basic features of Islamic architecture. Home is the most private places for the person so it is essential to provide confidentiality and privacy in it. Islam, Quran Verses and Hadiths of Prophet Mohammad and imams have focused on creating privacy in the houses. In this way, the privacy has been the basic principle on traditional architectures of Iran especially in housing.

Creating privacy is necessary point for people and providing this principle in the home is more important than the other places. Privacy In traditional architecture of Iran has created in both audio and visual kind. This principle has been used in traditional architecture of Iran before Islam but in Islamic architecture has been emphasized it more than before. Quran verses and Hadiths of imams and Prophet Mohammad are the most important references of Islam. So this article has reviewed these references to find the ways of creating privacy in the house.

This article is tried to define and understand these objects: the meaning of privacy, reviewing the factors that create privacy in Zinatol Mulk historical house as a distinguished building in Shiraz city, recognizing the confidentiality principle in organizing spaces of this house and introduce the special strategies that used in making privacy. So the privacy principle, Quran verse and Islamic hadiths are reviewed at the first part of the article. This part is used by library resources, articles and internet sites. After that, checking the case study is done with using interview and direct observation from the Zinatol Mulk building. So at first part of article a brief introduction of Zinatol Mulk house has been said then the elements that create privacy in Zinatol Mulk house are reviewed in both audio and visual type.

By studying the Quran verses and hadiths can be said that Islam insists on creating privacy especially at home into both audio and visual kind. So providing the privacy is necessary in Islamic architecture. Although this principle was used in Iranian buildings about 6000 years ago in the courtyard houses but the most use is in Islamic architecture. Therefore the successful case study in traditional architecture of Iran has been reviewed to understand the privacy principle. Zinatol Mulk house in Shiraz city was selected for evaluation. Zinatol Mulk house was chosen because of two reasons, first because Shiraz residential architecture is unique and it has productive and rich houses in its traditional architecture and second because this house is one of the most distinguished historical houses in Shiraz. The results also show the special features of confidentiality in this house. The factors that make visual and audio privacy in this house are divided into 4 main methods. These methods are location, proportions, introversion and the hierarchy. Each of these methods have special role in creating privacy in this house.

Audio and visual privacy will be appeared as the introversion, hierarchy, location and proportions principles in the framework of the building. Each of this principles use special ways to provide the confidentiality. The privacy has important role in in Zinatol Mulk house design. So the architecture has emphasized on making privacy in this house. Therefore the hierarchy is much stronger and has more steps than the other houses.

By Checking the Quran Verses and Islamic hadiths that related to privacy and Compliance them with the architectural of Zinatol Mulk house (a distinguished case study in Shiraz city), it obtain that creating confidentiality in the main spaces of this building are as below:
Entry spaces in this House:
The privacy in the entry space has been created by these factors: existence of high walls around the buildings, losing the height of the corridor than the vestibule, the lack of windows in the exterior elevation, retreat the entrance to the alley, increasing the thickness of the around walls and entrance space.

Privacy in the yard has been provided by these elements: using high walls around the building and in second floor to block the neighbor’s view on the yard, separation of two inside and outside yards and communicate them through an underground connection between Narangestan Qavam and Zinatol Mulk buildings, creating a separate yard for the toilet.

The factors that make privacy in the rooms are: locating the entrance perpendicular to the main axis of the yard, using larger and more windows in the gusts room (Shah Neshin) and smaller windows in living room (3 doors room and 5 doors room), recessing the windows of 3 doors room and 5 doors room, locating the 3 doors rooms apart from the public spaces of Home, providing the entrance spaces and patio in front of the rooms, communication between the rooms by the doors, increasing the thickness of walls in more private rooms, lack of openness in the closet room, creating the space hierarchy in the entrance of all the rooms.

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

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

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

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

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

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

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

"Art Style" means the way of expressing the ideas, conscious or unconscious thoughts and emotions of the artist in his/her work. Social, political, economic and cultural conditions in any society has an essential role in the emergence and promotion of art styles. The changes in these conditions, will cause changes in artistic styles. In the Persian literary history, Persian poetry styles have divided into the styles of Khorasani, Iraqi, Isfahani (Hindi) and literary return period style. The styles of Iranian architecture in the Islamic era that are embodied in the construction of mosques are Khorasani, Razi, Azari and Esfahani styles. In both areas, for each of the styles, according to its historical period, we can suppose some minor styles, which these minor styles will help to more accurate evaluation.
This research tries to answer this question that "whether the specific social and cultural conditions in a historical period have had similar effects on the styles of Persian poetry and the architecture of Iranian mosques or not"; if so, "what do these similarities signify?" Moreover, can any elements be found that they be repeatable in all styles and in all eras, and if so, how can these common elements be interpreted? The importance of this issue is that, inevitably, we have to review and evaluate all aspects of our culture fields, to know our cultural identity, correctly. It is a crucial requirement of our culture that, to know that "whether the various cultural manifestations are separate Islands and apart islands from each other, that have not any relationship with each other, or a unique same sun gives life and warmth to all of them", But as far as the writer is aware, any independent research has not been done on this issue, yet. This research, which is based on descriptive analysis, at first, has explored the architectural styles of mosques and then it has studied the styles of Persian poetry. And the next step is to compare the styles of architecture and poetry, respectively.
To explain the social and cultural transformations and its impact on the development of artistic styles, among various opinions, Pytryn Alexander Sorokin comments - Russian descent sociologist, residing in America- is more eloquent. The article, in the next step, has explored socio-cultural developments and its role in the genesis of artistic styles.
The current study with comparing the stylistic of Persian poetry characteristics and mosques architecture, concludes that, poetry and architecture styles, have had profound similarities in every historical period. So that Khorasani style in architecture can be taken into account corresponding to Khorasani style in poetry; Razi style can be associated with style Seljuk period-style, and also Azeri style with Iraqi style and  Esfahani architecture with poetry Esfahani style (Hindi) were associated. These cultural similarities are due to common spirit in the different aspects of society. These common spirit, has two dimensions: 1. the temporal dimension (Zeitgeist= spirit of the age): This dimension in each period according to the requirements of the same period (Special conditions of social, economic, political and cultural), causes the emergence of similarity between the artistic styles, But because it is temporal, it also Contains differences with the pre and post periods. 2. Atemporality dimension (spirit of the Nation): This dimension contains some repeating elements that at different periods and in various artistic styles, have a constant presence, without being under the effect of external factors, or without attributing to a particular style. These repeating elements, will Make a single configuration that is "spirit of the nation" of Iran. This unit spirit of culture, like an invisible string, will collect reproduced Works in the field of thought and culture under a unit flag. This flag, is our 'cultural identity'. Perception of the spirit of "Iranian culture"  which has deep spiritual richness in companionship with "Islamic culture", only is achieved when, with insight and enlightenment, we remove the curtain from the face of spiritual and cultural heritage, to percept the unique truth that lies on its backend.

In this paper, the management of Islamic cities in the urban economic spaces and also the contemporary cities are viewed from three different looks:
First, the history of urban management through corporate institutions; second,  the modern systems in European and American cities such as BID (Business Improvement District); and third, structural changes and urban management in the business space of the cities during Pahlavi I and II eras.
Through the first look at the history of the rule of the cities and urban management during the Islamic rule, we encounter structures and institutions whose main characteristic was self-autonomy against the government; sometimes they were also a coordinator between people and the government. Corporate councils and organizations governed the economic system of the cities which had its own special hierarchy such as corporate masters including workers, and students and a trustful elderly acknowledged by the city sheriff deputy and head of the corporate and neighborhoods who was introduced by the city sheriff. These institutions were functioning properly at the time; hence, corporate councils played a significant role in management of the cities and neighborhoods and specially the bazaars, independent of business organizations. These councils which were located near bazaars and mosques facilitated rising of Khums and Zakat or urban tax-collection system.
The first major, and obvious, question in a discussion of BID reforms is what “governance” and “good governance” mean. Despite its popularity the concept of “governance “is highly ambiguous and excessively broad, and has remained so today notwithstanding numerous attempts to clarify it. Indeed the elasticity of the concept is suggested as the key to its attraction, as some thinkers traces the intellectual context of the emergence of “governance” in academic and policy discourse: the notion of “governance” had an a priori attractiveness as it could refer to complexities entailing a good deal more than administration or management, namely the element of political restructuring and the handling of this, while at the same time including the administrative-management dimension. It opened the window for a focus on how “politics” or the political process was conducted and embedded within larger structures. The concept introduces the political dimension into an otherwise technocratic discourse of public issues but in such a way that allows more flexibility than an explicitly political approach. In practice, it enables the user to maintain a camouflage of political neutrality when necessary as governance discussions span the vast space between the political technical continuums and may hence be adjusted more towards one end or the other as circumstances require. The expansiveness of the concept goes further as governance literally can mean many different things to different people. We must summarizes the diverse meanings in the dimensions of substantive content and character. Along the first are those who define governance as basically the rules of conducting public business on one end, and those who see governance as the activities of steering public affairs on the other. The second dimension contrasts those who emphasize governance as process, and those who see governance as results or outcomes of public decision-making. Each of the various meanings – rules, steering, process or outcome – consists of highly variable contents.

To improve the business, corporate, spatial, and local auto governed and participation of all stake holders of the corporate in urban spaces, BID is proved to be effective in European and American countries. Proportionate to such changes, the urban management changed from the traditional methods of the corporate councils to corporate unities and corporate and the relevant state offices and corporate unities played a significant role in management of the corporate sections of the cities.
Since the 1990s, planning engagement with urban governance has sought to theorize space, scale and state strategy through multi scaled analysis of political and economic activity as a series of situated and context specific processes. A focus on multiple spatiality’s of state activities has led to ‘strategic-relational’ consideration of state power as social relations via a focus on the interplay between institutional forms and political forces. This approach shies away from focusing on national institutional structures and/or individual actors or organizations, instead considering ‘local political leadership’ in order to theorize broader structural changes. In reviewing geographical work on Islamic urban regime theory, regulation, growth coalitions and so on, which has considered how urban politics and policy are formed through public-sector and private sector coalitions of power which shape the ruling shows that research has concentrated on ‘functional equivalences’, not comparing institutions/actors but instead comparing similar modes, patterns and processes of governance.
Based on the past experiences of the entities managing economic sections of the cities and incomplete Modernism experience of urban development in the last 90 years, the paper attempts to localize and develop a new approach such as BID based of Iran conditions and experiences in order to assist the management efficiency of Iranian cities

In creating and continuation of the life of architectural heritage, there have always been numerous aspects influencing; recognizing such aspects is a crucial point in conserving the works of every land. Today, hastened integration of historical countries with modern conserving current has led to a shift in definition and understanding metaphysical aspects of the works within such countries. Since a major part of methods, styles, instructions, definitions and even vocabulary of conserving heritage come along with scientific and technical aspects, they are considered neutral; they are allowed to enter the conserving system of Eastern and traditional countries, and gradually, the heart of the metaphysical concepts and contents of conserving in such countries has replaced the conserving tradition. Indeed, understanding and referring to metaphysics in Western view illustrates such issue and attempt in its revival and recovery beyond conserving the heritage physically, that is worthy. However, as it is stated in the basics of contemporary heritage conserving, it is required to refer to thought and theoric basics of each country to safeguard native values.

Considering this point is essential from two perspectives: first, the effect that this shift leaves in understanding metaphysical aspects in today’s Iranian conserving, and second, the necessity of transmitting metaphysical aspects hidden in the works to coming generations.

Consequently, the present study is seeking an answer to the question whether the metaphysical aspects can be used in western conservation viewpoint to express metaphysical aspects of Iranian architectural works. Thus, taking a look over metaphysic in Western view, we compare it with Islamic-Iranian view.

To investigate the metaphysical issues in Western theories of conserving, this survey has referred to international texts, charters and the ideas of thought leaders in the field of architectural conserving, and according to how each era considers metaphysical points, it divides such texts into three sections and then, studies them. Then, from among the texts of each section, the key terms introducing metaphysical aspects, explanations, definitions and the method of defining such aspects are extracted. It worths to point that only those Western intellectual currents which directly affect conserving are named. Consequently, instead of selecting a particular approach in western thought and generalizing it to or comparing it with conserving current, this study tries to extract the Western philosophical and intellectual approaches from the very heart of available currents of conserving.
In architectural conservation in Iran there is a perspective called Iranian-Islamic whose meaning is the influence of Islamic belief and thought upon tradition of conserving architectural works during Islamic era of Iran.
This paper is going to find a “field-raised” approach to investigate the available examples and methods of conservation which form a part of conservation tradition in Iran. As a result, through moving from example to the concept, the attempt is to extract the religious concepts affecting the deeds. The examples of considering spiritual and metaphysical issues are derived from oral interviews, field and library works. Rooting such concepts takes place through arrangement of extracted parameters and codes. Referring to verses of Holy Quran related to the subject matter and also utilizing Tafsir al-Mizan, the personal interpretation of religious issues is prevented as much as possible. Finally, through analytical-comparative method, the similarities and the differences between two perspectives in explaining metaphysical aspects are discussed.
The analytical comparison indicates that the mentioned metaphysical aspects in Western view does not include all aspects available in Iranian Architecture based on Islamic Iranian view. The essence of these perspectives differs in a couple of views which originates in the difference between their ideology and basics.

Since the metaphysical concepts deal with beyond-materialistic issues, often they have no precision in expressing physical and quantitative aspects. Following this obscurity, the popular usage of the concepts proposed in different historical periods of Western conservation, and those have in common with concepts available in Islamic view solely in vocable, for the first step lead to semantic confusion of such concepts and then their incorrect combination with metaphysical concepts available in architectural works and today’s conservation in Iran.
Also, since the metaphysical aspects of conservation and the architecture, in Islamic viewpoint, are integrated with monotheistic belief and resurrection of human, it does not propose metaphysics from humanistic view point, and considers a vaster range in expression of such aspects. Therefore, it is required to assert that by deletion of Islamic perspective from Persian conservation, the spiritual meanings, concepts and the contents of such heritage is gradually “forgiven” and “feigned”. On the other hand, since such aspects are tied with individual’s internal belief and roots in his resurrection thought, they affect all practical and theoretical pillars of conservation including factor, subject matter and the method of conservation; as a result, to continue and revive such aspects in conservation, through Islamic reflection, training individuals along with education requires attention; as the precession of such issue is capable for review through tutor-pupil methods, professional customs and fotowatnamehs in traditional industries and professions. Thus, action itself as a content is employed to carry sublime religious concepts and constructs a part of conservation and enduring nature of metaphysical aspects in the process of conserving the body. Also, a fortiori, in this view, human is not neutral and his role is to carry the sublime meanings of a tradition. It woths to know that, in Islamic attitude, there is a close relationship between three pillars of conservation that are conservation subject, conservation method and conservation factor which is a human who moves along with divine will, and these three are united under monotheistic view.

In each restoration, at least two elements can be easily distinguished, “the item of restoring” (monuments and things) and “restoration human factor” (restorer). It is obvious that “restorer” as an interfering person in historical monument, which is the item of restoring, has the determinant role in restoration. On the other hand, although there are codified guidelines about interfering in historical monuments for restorers, the restorer’s personal traits and also his/her qualification in interfering is not considered specifically and independently. By referring to history of restoration and analyzing restoring theories and attitudes, it can be said that there was always more attention to “the item of restoring” than “the restoration human factor”. Therefore, most of the restoring guidelines are also codified based on theories that consider the restorer as an executive of guidelines, and there are no definition about the restorer and no evaluation of the qualification of him/her. However, in Islamic civilization scope it is completely different and the skill factor has had priority over principles and rules.

In this paper, at first, the author tries to explain these concepts and describe the relationship among them concerning the linear relationship among “civilization”, “culture”, and “thoughts”. Then he demonstrates the position of the “historical monuments” to these concepts and emphasize on the importance of restoration and protection in every civilization. The importance that not only concerns the relationship among thoughts, culture, and civilization, but also mentions this point that every civilization scope should describe its restoration method and restoration experiences have limitations which are limited to “thoughts and culture” of that scope. Therefore, for each civilization special approaches should be suggested and these approaches cannot be applied for other civilization scopes.

By this introduction it is obvious that all existing restoration advices which are mentioned in international patent, though valuable, belong to the western culture and civilization in modern era. Not only cannot they be applied to the traditional scopes (even of western traditional culture), but also they specially cannot be applied to traditional Islamic scopes. The author by giving this background would like to access the Islamic culture and civilization scope approaches, and tries to demonstrate the special approaches of this culture in this scope.

After a brief review on Islamic culture, the researcher come to this point that, similar to other cases in Islamic culture, the doer has the highest priority and tries to explain and demonstrate this aspect in the scope of restoration.

On the other hand, by concerning this point that the traits of the restorer are not mentioned in the protection and restoration history, the paper attempts to answer these questions: “What is the role of restorer from the point of view of theoreticians?” and “What are the qualifications of restorer in each approach?”, then compares this attitude with those in Islamic civilization and culture scope.

This paper, by analyzing the existing discussions in the history of restoration, tries to deduce the traits of restoration human factor (restorer) from restoration theories, then by concerning their philosophic principles categorizes their approaches. Thereby categorizing all the restoration advices in the history of protection and restoration into three approaches. Based on these approaches and referring to existing discussions in Islamic culture and civilization scope, it tries to extract the special approach in this scope, and finally put that as the fourth approach along the mentioned ones.

According to this study, existing approaches in the history of restoration are: (1) The first approach is based on restorer’s skills, experiences, and artistic and archeological studies of him/her and historically includes the first restorer to Jean Baptiste Lassus. (2) The second approach is based on scientific and positivism principles that Lassus is the representative of it. (3) The third approach is based on the creativity of the artist that Cesare Brandi created it by the influences of Martin Heidegger. (4) The fourth that belongs to the Islamic culture and civilization scope draws the qualification of the restorer based on cultural, faithful and thoughtful abilities of him/her that is called “Ahliyyat” and is based on religious faith of the restorer.