نشریه پژوهش های معماری اسلامی
سال چهارم شماره 3 (پیاپی 12، پاییز 1395)

In order to achieve a new Islamic civilization, in between science topics such as creating works of art and architecture, it is necessary to present a conceptual model and a foundation. In terms of structure and process, this model should be comprehensive and content of each stage of the sources must be explicated according to islamic rules. In addition, this model should provide a structure, so that we can evaluate the quantitative and qualitative aspects of human processes and we should be able to  criticize it.  In thishandbook we have explain the human processes in five stages andcompulsory human processes (based on Figure - 1) are explained.

In the first stage: determination (world and people) Islamic point of view : At this stage of actual and potential positive and negative tendencies of human beings and their needs and their relations with each other and the world of the comparative study and analysis between Islam and other schools in the world. This step is important threads about anthropology, epistemology, god, ontology, sociology, philosophy, history and the human relationship with the natural environment and artificial world as a whole. Of topics (beliefs)and the above categories (needs and instinctive inclination) people and the concept ( Aesthetics) will be concluded by the Islamic laws.
In the second phase: the category (motivations and intentions) is voluntary and optional for every human beings.
From the perspective of Islamic motives, it is classified in five (solvents, recommended, permissible, detestable and forbidden) categories. They are called (five basic sentences ).
In the third phase: one based on perception internal motivations (conceptual and divine) wants to practice or work in the natural world, made in(Material and natural forms). Islam (the Shia school) has ten principles to concepts and forms of expression in the world of nature, which is subjective. . The humanitarian principles enables (artists, architects and urban planners) to make a detailed program and so would realize the conceptual and temporal and spatial learning with respect to the total circumstances of time and place in the natural world.
In the fourth phase: Based on the previous steps and talented person (speech, behavior or works) is produced which generally is manifested in the phenomenon of his ideas.
From an Islamic perspective, the phenomena like (incarnation) or (neutral), are nothing but a sign, such as human relationship with his own image.
In the fifth phase: works of man, material and spiritual has an impact on the audience and the subject. Material impacts are a mandatory issue and are related to the overall environmental conditions. But the spiritual influence is optional and depends on the relative audience. Artists and audiences have also two linkages. A relationship (innate, kind, eternal and fixed) and one type of relationship (relative, multiple, variable) is dependent on the total circumstances of time and place.

Islamic culture in the Shiite-based research methodology of this thesis is based on two source (wisdomand story). The above data through methods (logic) and (commentary - analysis) are investigated and approved.
According to Islam, what is (scientific), is rational and what is rational, is (Islamic) and the sources and bases of the above can be assessed and approved. In the process of this treatise, the relation of Islamic ideology with each one of the above-mentioned sources and bases will be discovered, assessed and compared with other competitive ideologies. At the end two tables will be introduced to assess the human processes. In the first table the quality impacts and content impacts will be studied and reviewed (figure number-2).
And in the second table, the effect of quantity and engineering work will be evaluated. (Figure - 3)
It can opens the door to reform of educational programs on topics such as between knowledge like (arts and architecture and urbanism).
And methods of research and design and construction management processes at all levels, are from an Islamic perspective and assist the executives and experts to assess the effects of those works.

City and neighborhoods with cultural diversity and interests of citizens, apart from planning of master planning, were residents living and their growth space. Now in the Framework of imitating patterns of master plannings, life and health of citizens is encountered toi jeopardy.
Urbanization and the phenomenon of consumerism, complications resulting from the formation of crowded areas and the procedures of changing the use of gardens and farms are the problems leading the managers and urban planners to optimize land use in urban areas to preserve green space and to develop the control of building density so that it can provide the possibility to create environmental settlements in accordance with the cultural conditions. Architecture and urban planning system has a direct relationship with the culture of society, as far as architecture and urban planning of each country can be considered as the symbol and embodiment of the prevailing cultural conditions. Given the importance of issues such as legal and sustainable revenues, if the income of municipalities causes chaos in architecture and urban planning system, culture and social systems will experience serious problems.
Although imperative architecture does not necessarily result in good architecture but bad commands lead to anomalies in the system of architecture. Human societies are influenced by ethic and are governed by legal obligations. Therefore, law and legal criterion greatly influence the society›s governance and management of city. Architecture and urbanism decisions that are at odds with ethical principles make loose the most important social institution namely the family. With the approval of the establishment of Supreme Council for Planning and Architecture from the end of 1972 the Council became the most important institution that ratified the urbanism criteria and regulations and procedures. This article is formed with the most important question that what are the regulations and legislative acts of the Urbanism Supreme Council in coordination with the aims of Islamic Revolution for making Islamic the architecture and urbanism of Iran and what is the main approval of anti-Islamic urbanism and human. Due to the interdisciplinary nature of the research subject, it is faced with two groups of decisions through library method and semi-structured interview with researchers. The first group only by shape points to the need for Islamic architecture and urbanism. But, the second group has destroyed Iranian and Islamic urban culture and has led to the diversion of wealth from productive to non-productive tasks such as buying land and apartment as inflationary variables in terms of selling building density for more income on behalf of municipalities, regardless of the legal rules and ethical principles such as the rule of jurisprudence “Lazarar” and the principle of “ Justice”, by which harming the sovereignty of the people and the disproportionate distribution of wealth is prohibited. Other findings show that despite the preference of new legal norm on old, every new criterion approved for considering the Islamic principles, respect for privacy and preventing the aristocracy and social rights, is not implemented because of conflict with sale density. Finally, this paper suggests the need to determine the financial stability system for municipal government in form of approval of legal bill of government in Islamic Consultative Assembly and also change the current framework of the Supreme Council for Planning and Architecture in a way that with strengthening its juridical-legal aspect its political function and sectional decisions are reduced and the possibility of deviation from council formation targets is minimized. In other words, the most important aspect that provides the possibility of Islamic urbanism formation is to observe the principle of confidentiality, the right of neighbors and lack of aristocracy in urban decisions and coordination of building regulations of urban development plans with these principles.

Pedagogy and education was always important in Islamic Era that is mean learning and in another words, refinement and guidance but teaching is meaning pedagogy and action of pedagogy systems. Mosques were the first places that pedagogy and education was done in them but in The Seljuk Era “Nizamiyah”, independent schools were made and these actions were done in it. After this period, seminaries were the most important place in Islamic architect Era. With ideology change in each Era and period concept of pedagogy and education were different and have some variation. Actually after starting of Islamic Era, emergence of schools and their ideology in pedagogy and education went out of Arabia border and fusion with other cultures especially Iranian culture was started. According to these every method of education has different educational hierarchy and different place. So the main question of this paper is “what the relationship is between different perspectives of education and structural elements such as spatial organization and architecture of seminaries?” The Seljuk and The Safavid Era were the most important era in school structures and changes in the educational system as we can see the number of Safavid schools that were built and Nizamiyah that Nizam al-Mulk made them. A comparative comparison between The Seljuk and The Safavid Era’s schools was done in this research. This research is due to historical interpretive methods, case studies and documentary literature review to understand the concept education of these Era and analysis them. For this purpose selected four schools of each Era and analysis them in terms of features available in the overall scheme of structure. It has been tried to select the variety choice of these schools. For example the school of “Madar-e shah” that was one of the most important schools of Safavid Era has been chosen and smaller schools that had remarkable architecture elements as well. Another factor that was influential in choosing of Seljuk and Safavid schools is the availability of each school and its plans. According to the Mongol invasion, there is almost nothing special remains from the Seljuk schools in Iran and just a very little can be found about them in the documents and writings. But there are more numbers of Seljuk buildings remaining in the Anatolia and Central Asia compare to Iran. One of the reason could be noted was using furnace bricks and whole cut stones. So Seljuk schools have been chosen from schools in Anatolia and contemporary Turkey that are still standing to review and compare. According to limited number of Seljuk schools, Safavid schools were selected the same number. Seljuk available and reliable schools, include: “Cifte Minareli”, “Gok”, Seyit Battal Gazi Kulliyesi Medrese” and “Ince Minareli”. Safavid schools include: “madar-e shah”, “Musalla Safdar Khan School”, “Molla Abdollah” and “Mirza Hossein”.
The results indicate that architecture of school based on some requirements such as educational system, political and social developments changed to responding to concept of education. Hypothesis of research is based on results. Concept of pedagogy and education in Islamic Era have some turning points in its process and made some changes in schools architecture that The Seljuk and The Safavid Era were the most important turning points. Actually both Era were the peak point of this process. Surveys of two Era shows that change of education concepts made some change on structures and architecture of schools such as free or task pedagogy and education changed. This means that in Safavid Era task pedagogy and education was more public and social than The Seljuk Era. Entrance schools system from simple scheme of The Seljuk Era was evolved and turned into some entrance and complicated scheme. In Safavid Era school yard was particular important and sometimes it was the place for teaching and debating while the Seljuk school divided to the school with yard and the school without yard. It means some school had no place that called it “yard” and the school with yard in terms of quantity and scale and quality of space were in lower range in compared with the Safavid era.  The number and quality of chambers in Safavid Era in compare with Seljuk Era were very advantage. The Seljuk Era’s school had one “Madras” on the main axis while in some Safavid Era’s school had some “Madras” in this plans and according to methods of pedagogy and flexible education of that time the second floor of chambers, seraglio and yard , might use for “Madras”. About the relationship between praying place and mosques with educational place in schools, mosque usually is placed at the end of the “Qiblah porch” with dome or porch form in Seljuk Era; but Safavid schools Considering their approach, have more variety In terms of the Relationship between educational and Praying places; including Schools with altar and distinctive dome for the praying place, Schools without index Praying place but built beside a mosque and Schools without index praying place with only educational approaches.

Diathesis is one of the fundamental concepts in Islamic-Iranian medicine which has a special place in traditional Persian medicine; because the general principles in diagnosis of treatment and keeping healthy are expressed on the basis of the study of diathesis. Considering the diathesis and the placement of it in traditional Persian medicine, we find that this knowledge is settled based on the study of diathesis. Iranian architects have attempted to use it practically since many years ago, as a model in their architectural works. Among the buildings which have conformed to the model of diathesis of design, it can be referred to the Iranian bathroom architecture. Paying attention to the importance of faith and ethics on the health of the body and making it as the ground work for the health of the soul, Iranian bathroom architecture, that the religious and moral principles are the source of it, designed as an old-fashioned sample along to the health of body and the soul and Traditional-Islamic medicine instructions. Therefore, the peace a person gets after taking a bath has a direct connection with the practical concepts hidden in Iranian bathroom architecture. Looking at the function and the place of bathrooms to keep healthy and to excrete some of diseases we find that principles and apparent and practical structure of bathrooms is planned on the human diathesis. This article sets this fundamental principle forth for discussion Islamic-Iranian traditional medicine as a model expresses some facts in relation to the body health which has been artistically reflected in designing the architecture of Iranian bathrooms. Hence the authors have attempted to recognize the therapeutic aspects in the texts which are relevant to Islamic period medicine such as contemplations and opinions of Immaculates in Teb-ol Reza (Imam Reza’s medicine), physicians and philosophers such as Avicenna in Kanon (Law), Farabi in Siasat-e Madineh (Medina’s politics), Guilani in Kholasat-al Hekmat Nasseri, Jorjani in Zakhireh Kharazmshahi, Kermani in Resaleh Dallakiyyah, Khorasani in Kholasat-al Hekmat, and many great thinkers so that they can investigate how the abovementioned concepts would be reflected in the architecture of the bathroom. The key question of the current research is this: what characteristics does diathesis have in traditional architecture of Iranian bathrooms?
In order to answer this question, a case-study method as well as compositional (combinational) strategies has been used. And in order to collect the data required, the field-dependent and library methods were applied. Afterwards, 10 samples of the architecture of Iranian bathrooms were selected, which are of high-quality values and can be considered in expressing the concepts which stem from the study of diathesis. Regarding the regional diversity of Iran, it has been attempted to select at least one sample from each region. What the present research ultimately emphasizes is to pay attention to the effect of Islamic-Iranian medicine’s physicians’ opinions as well as the degrees of health in the framework of two approaches: washing-cleanliness and being therapeutic recognizable in the architecture of Iranian bathrooms. Washing and cleanliness are revealed by massaging, cleaning and cure by using the model of diathesis, and its reflection in a communicative-service atmosphere and hierarchy (gradual change) as well as making balance (dynamism) which produce compatibility, gradual change in our body, and ultimately produce balance in human nature as well as architecture, leading to developing health. As the human physical and mental balances are gradually lost, retrieving such a balance in human diathesis and ego takes place gradually. For the same reason, gradual rites of bathing are compatible with the resemblance of nature system as well as human nature with the structure of quadratic elements of human diathesis as well as bathroom skeletal parts. Such concepts are recognizable as the criteria of designing in the works analyzed. Its structure has been made based on 4 main diatheses: heat and coldness, dry and wet, which are compatible with the 4 seasons and quadratic mucus of body as well as human lifetime days. The bathroom has been made in a quartet form or with 4 parts (the first part is heat and dry, the second is cold and wet, the third is heat and wet, and the forth is heat and dry). The aim of such structural and content similarities is to develop an environment which would be compatible with human nature to maintain the diathesis balance and the enduring health of body and soul.

“Islamic-Iranian Model of Architecture” is the strategic scape proposed for future of architecture of Iran. So guiding higher education courses towards this goal could be seen as their mission. In this respect and among architectural graduation courses the course of “architectural technology” has the potential to take leading place because it is attached directly to institute of technology as progressive force of the world today. But this may be its weakness as well as the technology tends to deny any locality in its nature. In its syllabus the current architectural technology course has been ill-attached to cultural priorities. So most recently a two-credit unit is added to its content called “Wisdom of art and technology in architecture”. It seems that the main mission of this class is to describe the technology from the view point of Islamic Wisdom so that prepare an appropriate theoretical stand for architectural technology students. This article is aimed to draw a conceptual framework for technology within Islamic system of world-view.

So at first it is tried to locate religious view amongst context of philosophy of technology. In this respect the four-part categorization of Carl Mitcham is taken as main framework of discussion where technology is seen from four directions: physical products, types of knowledge, forms of procedures and goals. He makes a differentiation between religious technology, craft technology and scientific ones. To make a proper relation between Islamic views and current philosophy of technology another division of Mitcham is also taken into account: humanities views versus engineering ones. Humanities philosophy of technology refers to those attempts of philosophers who try to make descriptive insights to essential qualities of man-made tools so the traditional branch of Hikmat (philosophic work of Muslims) can be interpreted as a kind of engineering philosophy of technology. These philosophic analyses try to make a spectrum of creative force from God to human and describe why all man-made world is related to unity of the world. There is no obvious critical debate among traditional philosophic works of Muslims. Three subdivision here are Mash’a’ philosophy of Farabi and Ibn-e-Sina, Ishraq of Sohravardi and the composite reading of Molla Sadra that their influences on debate of technic are respectively considered in Ehsa-o-loloom (Farabi), FotovvatNames (unknown authors) and Resaleh-Senaeieh (Mirfendereski). The critical stand point of humanities branch could be traced among some current attempts of Islamic intellectuals who are originally affected by western critical views. These works are categorized in three groups: social oriented ones are those who see some weakness in Islamic society relation with new technology but put the blame on Muslims’ social approach not modern technology. The so-called Islamic enlightment throughout 150 recent years pursued this way. Among this group Ali Shariati’s thesis of four human’s prison is studied here. The second approach that could be called new-realism that is affected originally by works of Islamic cleric Allame Tabatabaii and then rational positivism of Poper is mainly known with name of Abdolkarim Soroosh who after a modest criticizing of modern technology without denying its positive effects, puts self-protection and independent will towards non-consumerism society as main tool for damping negative effects of new technology. The third approach is a Heideggerian one merged with intuitive school of Sohravardi and Ibn Arabi. Its proactive leader was seyyed Ahmad Fardid and until now has its own followers. In terms of technology this approach is more Heideggerian than Islamic and sees the rescue from evil force of modern technology unavailable unless a great change occurs in in human ontological world.
All six approach described here have some basic weaknesses for current situation either from descriptive view or from critical perspective especially in terms of architectural technology problems. So a new approach is designated here that looks for a fundamental map of relation of three major players: Islam, Human and Technology. Three keywords are used to reach to a basic platform for the debate: humanized Idealism (Kamal), ethical duty orientation (Taklif) and intellectual religious scrutiny (Ejtehad). The first term (Kamal) makes the main criteria of human change in the natural world and describes why the God (Allah) not only allowed the mankind to make changes in nature but also wanted him to do so. But Kamal is at the same time a restrictive term in Quranic view because it makes dependence among all creatures so that the growth of them is linked to each other.  This semi ethical meaning of Kamal is strengthen by more ethical concept of Taklif. Taklif in Islamic context in contrast to Kantian sample is not an ultra-real one but is a deep real and objective phenomena that draws brilliant lines between various rights and duties of not only humans but also all creatures. Here four basic types of Taklif in Islamic view are used to make the main model of ethical evaluation of technology that are four responsibility of human: responsibility for Allah, for the self, for the others and for the environment. Each of them has its own content in Islamic context and has a specific relation with technology that makes them very appropriate for the aimed model-making. Here otherness of every four is considered priory to unity of the “I” and them. So the responsibility is definable and evaluable. Finally this new approach is summarized in a table that can be used for weighting technological inventions in architecture.This table views every technological changes from to basic point:

1. If the technology is harmful for any of the for basic rights.

2. Whether it is generative for the four human relations or not. All evaluations are linked to the Islamic life style but the models of this text can be seen as independent from Islamic context as well.

This research studies the concept of transparency behaviour of domes in Islamic mosque, with emphasis on the notion of the spiritual lighting.The topic of this study is important not only because it allows for a better understanding of the different types and purposes of these domes, but also because through calculating the veiling and revealing factor of each type, one can regenerate the use of dome in the architecture.In the analysis of quantitative factors, the quality of light in space and how to show the influence of Iranian architecture, structural elements play a prominent role.In the other words:Phrases related architectural lighting control within architecture elements that define spatial quality, are to identify and understand the value and meaning of the concept of light, began to attention to the importance of light in architecture.
The research method was used for which it is the consecutive combination explanation. Here, in the first stage, the quantitative data collected and analyzed, then in the second stage qualitative data collected and analyzed. Finally, both qualitative and quantitative analyzes are interpreted together.
The present study uses field measurements that the instrument used to collect the data, cameras and imaging and to take accurate of brightness quantitative information, and the digital photometer and simple devices were used, and its information has been gathered from documents and fieldwork. In this way the fieldwork for photometry to factors of physical and quantitative impact on the quality of light were studied and after identifying the physical factors affecting the quality of lighting the domes, the defining quality components transparency in relation to the characteristics of quality discussed and with quality components explaining to evaluate the degree of transparency of the domes of mosques reviewed, were studied. After examining different examples, seven residential mosque (Taj al-Mulk dome Isfahan Jame Mosque, Sheikh Lotfollah Mosque of Isfahan, Blue Mosque of Tabriz, Barsian mosque, Imam Mosque in Isfahan, Jame Mosque of Yazd, Jame Mosque Ardestān) werechosen in the Iranian Islamic architecture.
The tools used to gather the data were cameras for photography and videorecording and a photometer for measuring light levels. The analysis of the information gathered indicates that the differentcharacteristics of domes all in their own way affect the level of spirituality and purity and transparency that the domesprovides. By examining the physical properties dome, transparency evokes components include: Unity (Unity means the harmony of the whole composition. The parts of a composition made to work together as a total visual theme. Unity is the relationship among the elements of a visual that helps all the elements function together. Unity gives a sense of oneness to a visual image. In other words, the words and the images work together to create meaning.), spatial continuity of light (a way to show how one type of space is directly linked to another by the light elements), the relationship between inside and outside (Physical or sensual links between inside and outside must be defined in some way that can characterize unique identity of each space and also establish proper interaction in whole architectural space. This proper interaction can create sense of consistency and integrity between this two spatial realms and furthermore express a link and boundary that if it is developed causes to creation another space that it is not inside or outside but it poses some character of each kind; this ambiguous moment of spatial experience, with focus as a connection between inside and outside, can be named “in-between”), lightness and dematerialization, resilience and adaptability, utility and readability (reading space is a process of using spatial knowledge appropriately after acquiring it and processing it in the mind), expansion spatial and light balance in space, was determined, each of which is associated with the physical properties of the atmosphere of a traditional mosque dome were examined, that indicated the highest degree of transparency in the dome of Sheikh Lotfollah Mosque with 95%, and lowest degree of transparency is in the dome of Ardestān Mosque with 50%. The data analysis shows, all different characteristic domes with our way affectson the spirituality and the skylights creates transparency, and show that expression of spiritual clarity on the architecture of mosques in their bilateral relations with cover and illumination. By better understanding the effects of these characteristics, it is possible to design modern domes and skylight that arebetter suited to contemporary tasks.

The mosque has served as a ritual space for Muslims since the emergence of Islam; in every era it has been designed and constructed based on terms and conditions of performance and the technology. But there are almost some fixed and unchanged elements that distinguish the mosque from the other places. In the mosque architecture, the dome is considered as an important symbol and element, and in addition to the concepts hidden in the space of the dome, many designers suppose its existence as a reason for the symbolic architecture of Islam. Therefore, the study of the construction of domes seems necessary, while today the progress of the construction and implementation methods doubles the need for understanding their structures. Meanwhile, in a place like the mosque, it is required to provide the user comfort in terms of the minimal situation to improve the spiritual state of the worshipers, which is needed additionally in the hot and dry climate due to the distance between the natural conditions and the scope of the human welfare. The mosque is at least a safe place where the audience or prayer tries to upgrade his/her spiritual modes and preferably in the zones of hot and dry climate people try twice more to go to the mosque for the development of their spiritual modes and natural comfort. For this purpose, the present study compares three kinds of materials in the prefabricated domes and evaluates the traditional materials (brick) in comparison with the concrete and fiberglass structures. The method of prefabricating was selected from the operational details of the Dk domes Company that has constructed many domes in the Islamic world, including Wilayah mosque of Kuala Lumpur and the form of samples was taken from the Imam Mosque of Isfahan. Thermal behaviour is one of the effective factors for the user comfort and has been selected as the research variable and the samples were analysed based on the behavioural differences. This study aims to find which type of dome provides better response in terms of the studied parameters in hot and dry climates. The paper is to answer the following questions by the utilization of software analyses:

1) Which dome has appropriate thermal behavior in the hot and dry climate zones?
2) Is it possible to construct a dome such as the dome of The Imam Mosque in Isfahan by the implementation of the modern systems?
The paper has been classified into two sections including- The main subject and the case study to answer precisely the above questions. Firstly, the concept of the thermal behavior is evaluated; performance of dome roofs and the thermal studies and then the domes made of prefabricated concrete, brick and fiberglass are analyzed. The research methodology is descriptive analytic of the case study, quantitative and empirical aspects of the samples through more precise calculations. The analyses were done with Ecotect software in the cities of Yazd, and Isfahan and the results show that in the selected cities, the brick provides more hours of comfort in the climatic conditions of Yazd and the concrete structure of the dome provides more comfort in Isfahan. In both cases, regarding energy exchanges in the dome structure during the night and day and the total of the year, the concrete moderates the temperature and the brick and fiberglass create medium and maximum behavioural differences respectively.
It is concluded that brick dome structures provide more comfort for the prayers to the mosque for the advancement of their spiritual modes in Yazd but concrete domes in Isfahan. In both samples, the concrete is moderator of the temperature; both brick and fiberglass changed the thermal behavior of the domed roof to average and maximum levels respectively both round-the –clock and annually. Whereas the concrete always has a mild linear behavior; always develops uniform conditions even when you need temperature differences to reduce the thermal load in the mosque. It seems that such a moderate behavior is not so suitable in hot and dry zones for the existence of more powerful parameters in these zones. The temperature differences are more in hotter and dryer zones at night and during the day in cold and hot seasons. Concrete can’t provide comfort for the prayers due to the constant load of thermal energy and the energy convection. The dome roof made of fiberglass material provides less comfort out of 8760 hours in a year. The concrete dome can produce more comfort than that of the fiberglass in Isfahan with 0.9 percent difference in comfort condition than that of the fiberglass. But in Yazd, the difference in comfort condition is 1percent for the domes made of brick, then it is concluded that the concrete domes provide more comfort for the prayer in Yazd. Generally, it is concluded that brick is more suitable for hot and dry climate zones; although with a very trivial change in the weather, the concrete showed better thermal behavior than that of brick both in Yazd and Isfahan.

The Holy Quran and hadiths as the most important Islamic religious texts have significant capacities in various fields of human knowledge which have been often neglected. Among the issues raised in this religious texts are some of architectural problems. One of these problems is quality of bedroom design. In this article, this problem will be probed by citing verses and hadiths to deduct bedroom design principles. These principles will be presented in four main areas, including location, geometry, light and color.
Search in religious texts is done by using two main sources. To search in the verses, the holy Quran has been used to gather verses which are related to the problem of this article especially verses related to the introduction of night and its features and to explore hadiths, “Jame-al-ahadith” software has been used which contains hundreds of narrative books. After searching the key words related to the bedroom design, those verses and hadiths that allow inference architectural results were analyzed using qualitative content method and finally, the results of this analysis are explained in the presented table in conclusion section of the article.
The most important verses discussed in this article are the verses related to night, because it seems that the bedroom (as sleeping location) and night (as sleeping time), have common features. Some of these verses are as follows: «He splits the sky into dawn. He has ordained the night for rest and the sun, and the moon for reckoning. Such is the ordinance of the Almighty, the Knowing» (Sura 6/ Verse 96); «He it is who has made the night for your rest and the day to see. Surely, in this there are signs for people who listen» (Sura 10/ Verse 67); «Have they not seen how We have made the night for them to rest in and the day to see? Surely, there are signs in this for the nation who believe» (Sura 27/ Verse 86); «It is He who has appointed the night a mantle for you and sleep for a rest. The day He has appointed for rising» (Sura 25/ Verse 47).
In addition to above verses, some other verses like these verses are related with topics such as location, color and light of bedroom: «Believers, let those your right hand owns and those who have not come of age ask permission of you three times before the dawn prayer, when you put aside your garments, in the heat of noon, and after the night prayer. These are the three occasions of privacy. There is no fault in you or them, apart from these, that they go about you, you are of each other. As such Allah makes plain to you His verses, Allah is the Knower, the Wise. And when children reach the age of puberty, let them ask permission as those before them asked permission. As such Allah makes clear to you His verses. Allah is the Knower, the Wise»(Sura 24/ Verses 58-59); «When you depart from them and from what they worship, other than Allah, seek refuge in the Cave. Allah will extend His Mercy to you and will furnish you with a gentle issue of your affair. You might have seen the rising sun incline towards the right of their Cave, and, as it set go past them on the left, while they stayed within an open space in the Cave. That was one of the signs of Allah. He whom Allah guides is rightly guided; but he whom He leads astray you shall not find for him a guardian to guide him» (Sura 18/ Verses 16-17); «›Call on your Lord, ‹ they said, ‹to make known to us what her color shall be.’ ‹Your Lord says: The cow is yellow, a rich yellow pleasing to the onlookers» (Sura 2/ Verses 69).
In this article, by analyzing the above verses, bedroom design principles are deduced (For position, geometry, color and light of bedroom). Implementation of this article results not only helps to better performance of bedrooms, but also is a step forward towards the achievement to original Islamic architecture.

One of the most attractive and most diverse decorations of the Safavid period architecture is Nastaliq inscriptions that have been implemented in different ways in buildings with different applications. The scrolls contain valuable information such as a description of the building, patrons and artists who identify and introduce them to clear the hidden aspects of architecture and calligraphy history.
In addition, the aesthetic aspects of this work are also being investigated. From this perspective, one of the things that cannot be oblivious to it, the variety of practices those impacts on the quality of calligraphy in the inscriptions. The aim of this study is to identify common practices and introducing lesser-known practices in the implementation of Nastaliq inscriptions in the architectural decoration belonging Safavid dynasty.
This fundamental research is the descriptive study was conducted; the sampling method used is Post Stratification. Accordingly, the 204 available inscriptions have been studied. More than sixty percent of the documentary has been gathered by field researches. The results indicate that the first Nastaliq inscriptions were in 9th mid-century A.H. carving used in the series of gravestones in Herat.
Results show that in the Safavid period, this way has continued. In this period, the techniques divided to 6 main ways which containing 17 separable distinct subsets. The abundance percentage of the most common methods in inscriptions shows that: Stoney (51%) and Tile working (24.9%) are the most two usage ways. After those, the ornaments made of plaster, wood, metal and painting in terms of the number of samples are the other techniques. According to the classification of different methods, there are 6 unique techniques in research samples: Koshte-bori and Tokhme-gozari (two branches of Stucco Decorations) at Pinia House in Naein and Nim-Avard School at Isfahan, Laye-Chini (Gilded Decoration on Plaster) at Aliqapou Palac in Isfahan, Hakkaki (Wood Engraving) at Jame mosque in Natanz, Moshabbak-felez (Metallic Reticular) at Darbe-Imam in Isfahan and Qalamzani Barjaste (Metallic Relief Scrimshaw) at Chaharbagh School in Isfahan.   
Also, when applying such methods was used in architectural decoration are investigated based on dated samples. On the basis of dated inscriptions can be proposed as follows: the first technique is Stone Carving at 922-923 A.H. in Maydan mosque in Kashan and tomb of Imamzade Abolfotooh in Vanshan. Mosaic Tile is the next method which used probably in 918 and certainly in 951 A.H. After these two styles, respectively: Woodcut (963 A.H), Stucco (979 A.H), Metallic Scrimshaw (1011 A.H), Wood Engraving (1012 A.H), Stone Engraving (1020 A.H), and Stone Mosaic (1031 A.H), Haft-Rang Tile (1034 A.H), Painting (1073 A.H), Metallic Reticular (mid-11th century A.H), Rooye-koobi (1091 A.H), Tokhme-gozari and Laye-Chini (early 12th century A.H) and finally Metallic Relief Scrimshaw (1120 A.H).
This study shows that the variety of technical method used in Nastaliq Inscription was limited on first half of Safavid era and the culmination of a variety of methods has been in the 11th century A.H.