نشریه پژوهش های معماری اسلامی
سال سوم شماره 3 (پیاپی 8، پاییز 1394)

In recent decade, various types of reports, articles, and books have been published in relation with Islamic city, but the terminology of “Islamic city” is not yet defined clearly in these publications. Explanation of the subject and its definition that called as Islamic city is the first step of this research. The descriptive and analytical method has been used as the research methodology in this paper, through which all the existing published literature were surveyed and analytically reviewed. Literature survey shows that most of the recent studies are about existing cities that Muslims settled over there. The recent publication about Islamic city can be classified into two groups. First, those who defined Islamic city based on dominating elements of existing traditional Islamic cities. The second group is those who define Islamic city based on significant Islamic advices. In the other word the first group tries to say what an Islamic city is, on the bases of existing city in Islamic era. The other group besides denying the first group definition tries to say what an Islamic city shall be on the bases of religious valid documents. In addition, addressing to some of Islamic general principals mentioned in the major Islamic documents such as holy book of Quran is another side of nowadays published studies. Unfortunately, Muslim thinkers and theorists in the field of urban design and planning  have little activities for presenting clear definition of Islamic city, pointing out its major criteria, and the approaches that one can physically crystallize various  religious thoughts with emphasis on Quran, “Nahj al-Balaghe”, and Hadiths (Important statement of Islamic religious leaders). Furthermore, the text context that was published by eastern experts has been studied and analyzed. In this regard, results of the studies were presented by focusing on the main key words in relation to urban areas and urbanism, in valid description of various specific Quran verses, and “Hadiths”. Discussion of this article also deals with a brief history of Islamic cities. In this regard a few towns related to Muslims, and their relation with Islam was studied as case studies. Then, application of Islamic thoughts, for an urban society is followed. In continuation, it has been tried to define and developed a process to determine the main principles for creating Islamic conditions on the bases of the significant aim and objectives of Islam religion. In this paper, views of various western and eastern scholars about: How one can define an Islamic city is reviewed. Result of the study indicates that western theorists have defined an Islamic city on the bases of the dominating physical features and elements of existing cities of Muslim inhabitance during various Islamic eras. The result of this section of the study shows that these elements are such as “Jame” mosque, bazaar, governor fort, and city enclosure walls. But, the eastern theorists who are familiar with Islamic religious verses and the advices of great But the result of the other section of the research indicate that: Islamic leaders show that: Islam is a perfect religion among other religions. It has useful fruitful teachings that many of them can be quiet responsive in achieving good criteria for planning and design of an Islamic city. Some of the eastern theorists who are familiar with Islamic religious verses and the advices of great Islamic leaders like prophet and Imams show that: the main concept and spiritual aspect behind each and every element in an Islamic cities and the various factors to call a city Islamic, is much more important than those physical one. They also believe that an Islamic city should be planned and designed on the bases of major Islamic principle concepts such as justice, unity security, privacy, etc.
In the end, to show the process that how one can reflect the Islamic advices in a physical situation, a conceptual presentation  which is already written by M. R. & A. Pourjafar (2013) about an Islamic Iranian mohalla is described and displayed in brief below. The design principles of «Mohallahs» (Traditional Persian-Islamic Neighborhood) in the Islamic cities since the beginning of Islam are examined in that research. Then the role of mosque as one of the important elements that defines the physical dimensions and also meets the needs of the social, political, cultural and residential sectors of the city was determined. The superiority of design principles of «Mohallahs» in Persian-Islamic cities with having Mosque, «Hoseiniah», «Tekyeh» and other religious buildings as their centers and hub of their socio/cultural activities in comparison with planning and design of present situation in Muslim residential areas, is shown clearly. Studying of «Mohallahs» in the old Persian-Islamic cities of Iran proves the sustainability, durability and significant role of mosque for quality dimensions of city designing and social issues in compare with neighborhood unit in the west. The study of Persian-Islamic advices also indicates Islam as a religion has many advices as far as neighborhood design is concerned. This can happen, on the bases of Quranic verses and «Hadiths», and conclusion derived from study of existing traditional Persian-Islamic «Mohallahs», through which a new modal has been proposed for Persian-Islamic «Mohallah». A central car free square with respect to social dimensions with all required, land uses and activities all around it was also proposed. The mosque and other religious and socio/cultural buildings are the focal points of this «Mohallah». The central urban space of the «Mohallah» has walkable accessibility from farther points all around it. The functional radius of the purposed «Mohallah» on the bases of the mentioned «Hadiths» by Imam Ali (Forty houses from the mosque, are neighbors) is about four to five hundred meters. This model may be used for designing of contemporary residential «Mohallah» in new towns and extension areas of existing cities in future. A purposed Islamic city may have number of such residential units called “Mohalla” around a bazaar complex (similarly designed on the bases of above process). In this way and the bases of above process, one can achieve various kind of Islamic city.
Finally, it is concluded that: The great religion of Islam has wise and rational advises and teachings. These can be converted into practical criteria through a proper process and programming. In this way, one can create responsive Islamic environment that may not be as utopian as heaven but, obviously they can be more responsive than what we are facing in our contemporary situation nowadays. No doubt, there are also many examples of Islamic-Persian cities with high quality of urban design. By analyzing their design one can derive various criteria and get many lessons for contemporary planning and design of the Iranian Islamic city. Therefore, hopefully, in this way we can create a better kind of environment for Muslims inhabitants that can answer most of their behavior and activities with creation of various convivial urban spaces.

Human beings have always been in an interaction with Nature in accordance with their own ideology and the interface between them has become a rich source of inspiration for most studies. The impact of human beings on Nature is anchored in the ideology or philosophy of life The ideology has exerted so powerful influence that some people believe a typical Islamic city is grounded on and is physical manifestation of the Islamic philosophies and the merely way to be familiar with the ecology of Islamic cities is to comprehend its principles and laws.  In that connection, the way the cities in human civilization formed and constructed have always embodied the ideology reigned over those societies as a result, it is not surprising that in the geographical heterogeneous environments, cities with assorted roles, different levels of significance, and with uncoordinated and disparate development have been formed.
Over the past decades, the attention towards the requisite revival of Islamic values in Muslim cities, or at least the awareness of the fact that Muslim complexes which had their own specific identity in the past have lost their identity nowadays has been augmented. In Iran with the advent of Islamic revolution, whose Islamic features have made its cultural characteristics outstanding, and with the awakening of other Islamic nations, the hope for constructing complexes based on the Islamic principles, values, and philosophies has boosted.
The Iranian Islamic urban Planning and Design should be grounded in the theoretical basics and theories pertaining to the principles and values which are required to be employed in the design, planning, and the development of a life environment suitable for Muslims and to reign over Human's relationship with the environment (natural and artificial environments) and the interaction of Human's beings with each other. These principles and values will be derived from the Islamic instructions, and likewise they encompass prominent aspects of national culture, those of which do not go against the Islamic instructions. It is worth briefly noting that the primary sources of principles governing all Muslims’ deeds, including their urbanization, are the Holy Quran and traditions of the prophet Muhammad.
The meaning, concept, and essence of the elements and characteristics that form Iranian-Islamic cities, the settlement of these elements, and their relationship with people’s habitations are grounded on numerous systems, such as consecration and consecrated urban elements including mosques, bathhouses, etc., trade corporations such as Trade and Business managers, urban administration systems and organizations, religious education systems, ‘shariat’ and Islamic rights, and symbolic systems of some cities.
Urban elements, architectural units, and Iranian-Islamic cities can be framed within several categories: Residential spaces, including single family houses, multi-family houses, joined single-family houses with open spaces and shared services, downtown caravanserais, and suburban caravanserais. Religious elements, including mosques, monasteries, religious schools, holy places of worship, sacred tombs and shrines, ‘Hosseiniyeh’ , ‘Tekyeh’ and covered and open consecrated spaces for lamentation and mourning ceremonies. Individual and cooperative business units, including the shopping plazas ‘Timcheh’, inns, ‘Qeisarieh’, shops, etc., and the spaces attached to them such as landing-places, warehouses, and stables. Production units, including trade-related workshops, factories and shops for the distribution of raw materials, and suburban workshops. Public Service Units, including libraries, cisterns, public bathhouses, cemeteries, coffee shops, tea houses, and restaurants. Public services and communication networks, for directions (avenues and streets, Bazaars, squares, alleys, paths, dead ends, for water supply and services (aqueducts, cisterns and curbs), and for sewage disposal and water supply through joined underground channels and culverts.
One of the Geographical spaces that always had reflected the ideology of the ruling systems is the phenomenon of the city. According this, the Iranian Islamic city should be a reflection of thoughts on Islam in all aspects. in order to manifest the Islamic values in the city construction, the identification of the values absolutely required that can and should demonstrate and assure the Iranian Islamic identity in an Islamic city are. The purpose of this study is to identify the values, principles and indicators of Iranian Islamic urbanism and Conceptual refining and implementation of the strategies that described them
So for this purpose, the study was conducted on the documents also Delphi technique was used in two stages in order to refine the components, criteria and sub-criteria. In early studies and  from the perspective of experts, four principles of mosque-based, introversion, neighborhood-based and naturalism are the priorities that was considering as the most important and the basic principles of Iranian Islamic urbanism: so by refining their theoretical roots, the mosque-based index at 2 dimension, 7 criteria and 15 items, the naturalism index at 2 dimension, 8 criteria and 12 items, the introversion index at 2  dimension and 8 items and the neighborhood based index in 3 dimension, 7 criteria and 20 items were presented. This research in its realm was studied the Iranian Islamic city in the framework of common indicators in Islamic cities. Basic indicators could be based in all cities with the majority of Muslims. Hence, the context of this study does not mention the separation of Iranian and Islamic city and their definitions and concepts.

One of the symbols and symptoms that identify Islamic civilization is the Islamic Urbanization as a place for dwelling and activity. Urban areas and structures by manifestation of custom values should identify society’s civilization. And help them to achieve their purposes and ambitions. an Iranian Muslim architect ‘s belief has always been a priority for all of his works And to create his works all functional rules are under consideration of his belief principles. One of these belief principles is subjectivism and privacy life. As from the long past we see tendency to covering in Iranian civilization and tradition and one of the beliefs of Iranian is importance of privacy and indoor life. Subjectivism meaning is related to man placement in Islamic thought. Islam has always wanted mankind to recognize its essence and its identity as a god created. Because in this case man can recognize it’s high values and it’s prominent place in this world. That’s why the Quran introduces human mind as a special cognition resource and express that who has known its god, has known itself. So Islam wants people to pay attention to their indoor and behave without any trace of Self-glorification also prevent people including man and woman of showing themselves by a pretense. As we mentioned, most of the time Iranian’s believes and cultures influence on their architecture. So we see manifestation of subjectivism in Iran traditional architecture elegantly that it has impressed significantly on space organization and also on planning different functions on sites. Subjectivism as a feature that presents in buildings such as houses, mosques, schools and public bathrooms, generates from philosophy - social principles of this country. For example in these houses we have indoor and outdoor yards. Indoor yards separate private life from the public one. This organization has been possible by arraying rooms around the yard and also separating men living space from women living space. With respect to these principles we can see private, semiprivate, public and semipublic realms. We can infer that in Iranian architectural culture essence and man indoor has the actual value and the outer shell is protecting this reality.
In this article our research method is Qualitative. And By studying Islamic texts and documents related to the study conducted by the Iranian market and urban spaces, we are going to express individual and social points of subjectivism. And it’s manifestation in Iranian bazaars. So in the first step we study Islamic texts and investigate documents related to this topic and specify the research principles and processes. Then we try to analysis the factors that lead Iran traditional bazaars to subjectivism and study how these factors effect on bazaar’s functions. The Hypothesis proposed is that, the influence of subjectivism is not merely on our architecture, but also it influences on people behavior patterns in urban spaces.
Bazaar is one of these urban spaces that means place to buy and sell goods. In fact bazaar is a place to exchange and it has been organized by a human activity. So bazar has a both economic and cultural and social aspect that has formed cultural interactions between citizens from the past. These interactions and behaviors are different in every culture. Finally we will approach to factors, effecting the Iranian bazaar’s introversion in both the humanity and social aspects. Factors such as privacy and the need for solitude and privacy for those in the bazaar so that unlike the function of western street as a place for staying together and looking at people and being looked at by people, our urban streets in Iran often have been places for seeing people and not having desire to be looked at by others. This is a kind of privacy that is a personal right for everyone. Prohibition of causeless attendance in public areas in Islamic texts view is one of the reason that our sidewalks have become a place to move currently and cause to minimize the time spent in these spaces. People do not spend in this space for a long time and that’s why they feel that they don’t have any ownership in this place and they are not belonged to urban spaces. On the other, they feel comfortable at their homes and do their necessary activity related to outdoor and hope to come back at home, where they have it as a private realm. As we said, our sidewalks have become a place to move currently and not a place to stop, to eat or speak for a long time. The low width of the bazaars and lack of space to sit in them confirm this. As in the days of holding, that there were crowds in sidewalks, people moved difficultly. Years ago especially at night’s people rarely were passing in urban streets, it shows those nights and days passes effects urban designs. In Islam spending time with family members at nights is more desirable than spending nights out with others. That’s why Iranian bazaars have been  more active in days in compare with nights and also were  a place for exchanging activities more than leisure and exhibitive. Stability and strength of the family has an important place in the Islamic value. and also the value which Islam serves for family and its people and introduce it as a place for relaxation and comfort, make our home a holy place that should have a private realm for its members.. This caused many religious orders in Islam texts. So we see that the kindness and leisure activities would be with family members more than people who we know out in the society. These activities done by family members, Strengthens the foundation of the family comes. Overall, Beyond the effect of introversion and it’s manifestation in architecture and structure, it effects on people presence in urban spaces such as bazaars. We infer that introversion or in a more accurate concept, human indoor or essence has deep sense in compare with its architectural meaning. Islam special respect and emphasis on internal states, is one of the reason to paying attention to humility and preventing from Self-glorification, Behaviors that influence on our urban streets. That we study about them in this article.

Despite many scholars in various domains including scientific, academic, professional and political fields talking about “Islamic city” and “Islamic ideal city” (Utopia), there is not a specific definition for “Islamic city” based on sacred Islamic texts. In other words, a variety of definitions and attributes of the “Islamic ideal city” are spread in texts based on different backgrounds and study domains of researchers. However, it seems that the appropriate definition for the “Islamic ideal city” as well as its essential and main attributes should be derived from the Islamic fundamental sacred texts, especially from the Holy Quran.
Moreover, to explain and clarify the definition of any phenomenon, its main attributes should be recognized and classified. The fundamental attributes for the Islamic ideal city include “foundations”, “pillars”, “ideal model”, “characteristics” and “principles” which should be derived from the Holy Quran. Indeed, this article endeavors to discover and recognize these attributes for the Islamic city by benefiting the Quranic teaching, with which the Islamic ideal city can be defined.
In other words, the basic hypothesis of the article is: “attributes and definition of Islamic City (Islamic Utopia) can be derived from the Holy Quran.”  Obviously, considering the comprehensiveness, everlasting and universality of Islam (and its Holy book: Quran) the definition and attributes of the Islamic city are fundamental and essential for all times and all places but their manifestations in different places and eras are subjected to cultural issues, environmental conditions, economic situations, available technology and other conditions of the specific era and place.
The article responds to the following questions:
What is the research method for recognizing the main attributes of the Islamic city from the Holy Quran?
What is the definition of Islamic City?
What are its main attributes according to Quranic teachings?
According to the background of different parts of the study and its issues, a variety of research methods such as discovery, commentary, deduction and analysis will be used.
To explain the manner of achieving the main goal of the study, it is useful to bring about a brief explanation about the main issues recognized from the Holy Quran.
As mentioned above, there is not an agreed definition for the very important term of “Islamic city.” It seems that the best and the most appropriate definition for “Islamic city” should be derived from the basic Islamic sacred texts, especially from the Holly Quran. The first stage in proposing the definition of this term is recognition of its foundations, definition of its pillars, its paradigm, its attributes and classification of its principles.
There are essential and important points which should be considered in Islamic built environment:
1. Islamic architecture and urban design need to be based on specific Islamic theoretical bases derived from Islamic sacred texts.

2. The Holy Quran is the main source of criteria and guidance for all Muslim activities including Islamic architecture and urban design and their theoretical bases.

3. The Holy Quran does not directly indicate details but timeless values and principles are indicated for creating an appropriate built environment for Muslim life.

4. Although attributes of Muslim acts and products should be derived from the Holy Quran, the main questions are:
- How can Muslim benefit from the Holy Quran in the field of architecture and urban design?

- What are the main principles and values and their original models which have to be considered in Islamic architecture and urban design? and

- Are there any relevant comments and basic principles and values on Islamic architecture and urbanism in the Holy Quran?

This study has been done with the attempt to respond to these important questions. It will endeavor to recognize and introduce those verses of the Holy Quran which indicate attributes of the Islamic built environment for Muslim life. Indeed, a series of principles and their application will be presented in order to design and identify those Islamic architecture and urban design by which Islamic built environment can be demonstrated.

The subjects and issues which clarify the attributes of these principles can be classified in seven categories:
I. Islamic Principles and Values:
The Islamic Divine Book indicates many principles and values which should be considered in all Muslim acts and activities. These principles and values are the main concern of Muslims and should predominate over their activities and include: tawhid, tasbih, dhikr, ibrah, islah and so on.

II. Universal Principles and Values:
Universal principles need to be considered in Islamic architecture and urban design. The relevant values and principles are introduced by indicating the reference verses of the Holy Quran. Justice, balance, hierarchy, truth, beauty, freedom and so on are the most important of universal principles.

III. Attributes of Allah's Acts
According to the Holy Quran, Man is the vicegerent of God on earth. Therefore attributes of Man's acts should be similar to the attributes of God's acts. Human who is the vicegerent of God must represent those qualities and seek the best way to creation and maintenance of a suitable environment for life and development of the earth, and his (or her) actions and activities must also be harmonized with the universal principles established by God. In other words, attributes of Allah's acts (as an original and basic model for human activities) are explored and introduced in this section by paying deep attention to the Holy Quran.

IV: Nature and Natural Elements
Man lives and acts on earth by benefiting from nature and natural elements. Recognition of spiritual meaning and material benefits of nature and natural elements are two important points which should be considered in human activities and relationships between man and nature. The spiritual and symbolic meaning of natural elements and their relationships with Man and his architecture and urban design are recognized and introduced by considering relevant verses of the Holy Quran.

V: Regulation of Social Relationships
The fifth section will deal with Man and his relationship with the society and those attributes by which a Muslim society can be manifested. Therefore, those verses of the Holy Quran that have expressed the attributes of Muslim society (ummah) and the effects of these attributes on Muslim architecture and urban design are discussed in this section.

VI. Ethics Islamic Values
Islamic teaching has introduced many moral values including two main parts: those that should be respected, and those which must be avoided. An appropriate city for Muslim life has to help people to live in the city according to these moral values.

VII. Attributes of the Built Environment
Those verses of the Holy Quran which indicate the elements and attributes of the built environment as well as their relationships with human beings have been gathered in this category.

VIII. Architectural and Urban Elements
The Holy Quran indicates many architectural and urban elements by which some Islamic architectural attributes can be recognized. This category includes the relevant verses that indicate suitable or unsuitable attributes of architectural elements which may contribute to identification of Islamic architecture and urban design.
Essential, basic and timeless principles for Islamic architecture and urban design will be flourished by paying deep attention to those verses of the Holy Quran which are collected here. These concepts, elements and words are related to one or more of the seven items mentioned above, such as Muslim society (individual, family, and neighbors), Muslim architecture, nature, natural elements, architectural timeless principles, symbols and signs and other relevant subjects. Indeed, this index is so comprehensive as to be used by not only architects and urban designers but also artists, environmentalists, social scientists and so on.
“Wa ma tawfiqi illa billah: And my success can only come from Allah” (The Holy Quran,11:88 )”

Tabriz has an old history that thanks to its proper geographical and climatical condition. This geographical situation has been made Tabriz to a permanent habitat center. This city in the early centuries of Islam has extended on the central mosque, bazaar, square and government palace. In the year 663 A.H, Abagha Khan has moved the capital from Maragheh to Tabriz. In the Ilkhanid era except for a short time at the time of the monarchy Oljaito (Mohammad Khodabandeh) since the 703-716 A.H that Tabriz and Soltaniyeh were the capital simultaneously, at other times, Tabriz has been capital and the seat of government. At the time of Ghazan Khan has have the most architectural and urban changes. After Ilkhanids in the early of 8th century, Jalayerian was also ruled this city and governed some parts of Iran. In the late 8th century that Teimorian was ruled out Samarkand and Bokhara, Tabriz was continually important city and important political-cultural center And after that in the 9th and 10th A.H centuries and also in the Qoyunlus era till mid government of Shah Tahmasb (Safavid era) in the year of 962 A.H. Tabriz was the genuine capital city of Iran. Therefore with transferring the capital city from Maraghe by Abagha Khan to Tabriz in the Ilkhanid era, it becomes more than ever attractive for mystics, poets, saints and ministers from different parts of Iran and also neighbor countries. Also during these eras many travelers has visited Tabriz and have presented many useful information in the form of itineraries. These important people during their lives time caused to creation of some novel architectural spaces like: Khangah and Zavieh in the city that after the death of them we are witnessing the formation of the tombs and Hazireh as new urban spaces after Islam. We know that in different cultures, different approaches has taken to the deads And Iran after Islam, is the place that in which deals to burial and the death, tomb and in the following the cemetery has a special importance. In addition, cemeteries depending on the people who are buried there, take different spatial qualities and since the “undoubtedly the tomb is the most important monument after mosque in the Islamic era which has been seen in the most cities of Iran.” These novel spaces in many cases had an essential role in development or city construction. This process goes-on until the middle of Safavid government and reputation of Tabriz city as the capital has continued. According to thesis of this article the tombs of mystics, poets, saints and ministers could have significant effect in the development of urban structure of Tabriz city. Proving the thesis of this research, in addition to the existence of multiple tombs of these people that have been buried in different parts of this city, there are many reliable books like Rozat al-jinan by Hafez Hossein Kabalayi in the year 975 A.H, Rozat al-Athar by Molla-Hashri in the year 1101 A.H, Olad al-Athar by Seyyed-Mohammad Sadegh Tabatabayi Tabrizi in the year 1300 A.H and Manzar al-Oliya by Mohammad Tabrizi in the year 1315 A.H. We can present a rigorous classification from mystics, poets, saints and ministers according to a study of mentioned books to fit the 5 periods between 7th to 10th centuries. Also to ensure more, other small studies about the research subject is investigated named literature. Now the question of this article arises that: whether the Tombs of mystics, poets, saints and ministers have the effect in the development of urban structure of Tabriz city in the capital times of this city that’s Ilkhanid Era to Safavid Era? Therefore, the aim of this research is to investigate the effect of cemeteries in the development of urban structure of Tabriz city since seventh century to tenth century of hegira that coincides with Ilkhanid government to Safavid in Tabriz. For doing so, introducing books including Rozat al-jinan, Rozat al-Athar, Olad al-Athar and Manzar al-Oliya seems necessary. For fulfilling the research main goal, the data were collected by descriptive method using the liberary and field approach (implement) also the collected data were analyzed in analytical and comparative way. In order to respond to the research question, a method involving four steps was used: 1.classification of the people and cemeteries, 2.using manner of introducing the cemeteries in order to identify the Tabriz architectural and urban elements in the past, 3-referring to the travel books subjects in different periods and 4-adaptation of the former steps findings and responding to the research question.
The findings of this research revealed that cemeteries were effective factors in construction of Ghazanid fort in Ilkhanid period. Also, cemeteries of the famous people had a significant impact on development of some routes such as the connective route of the two complexes of Rabe Rashidi and Shanb Ghazan in the eastern and western parts of the city and location of some architectural outstanding elements like Dameshqiye building, Shah Hossein Valy shrine and Kamal Khojandi’s convent and consequently urban spaces such as Seyyed Hamzeh complex which is known as Magbarat al-Shoara. In addition, existence of Hazireh and aggregation of tombs have been led to the formation of famous cemeteries like Sorkhab, Gajil, Charandab and Qolle in the city of Tabriz.

Mosque, as one of the most prominent buildings of Islamic architecture has been influenced by constant subsystems and temporal as well as spatial variables and has passed its trend of formation and evolution or decline. As the architecture of Shiraz’s mosques finds their way at the very preliminary sanctuary pattern, different from many Iranian mosques, the paper tries to investigate the order and organization of it in the interaction with different and influential subsystems by focusing on the main body of this architecture, i.e. the sanctuary. Accordingly, the major question is how the sanctuary in historical mosques of Shiraz is organized and ordered. For this purpose, through studying the number, location, and proportion of the sanctuaries.  In every mosque, their order and organization can be analyzed. The results of this research contribute to recognizing the architecture of Shiraz’s historical mosques and the strategies of architects’ designs in the face of various issues. It can also be proposed to make some of these fixed principles applicable and perpetuate it in the architecture of contemporary mosques especially Shiraz’s mosques. The research method used in this study has been of descriptive-analytical as well as field study type. Data collection method has been of library and field observation type and use of sketches and maps. To this end, twenty-four historical mosques of Shiraz have been investigated. Considering Shiraz’s mosques, through studying three main parameters which have remained constant over time, the system of sanctuary organization has been examined. The most important parameter in the architecture of mosques is the direction of Qibla. It is followed by the site plan, based on which and through investigation of the policy of the designer in face of the two mentioned variables, the way it affects the variable of geometrical system and the proportions used in the sanctuary  locating in the architecture of mosques has been investigated. Therefore, first the literature review is presented. Then, having analyzed and investigated the mosques, eventually two types of sanctuaries organization within the architecture of mosques are recognized, for which Vakil and Nasir Almolk mosques are introduced as the examples of these two types.
However, in the investigation of the organization of sanctuary in Shiraz’s mosques, it is found that the organization is heavily influenced by two subsystems including cultural (the Qibla direction and no use of dome) and environmental (the ground shape and the neighborhoods) subsystems. At the end, with the centrality of the architect in the design policy, two distinctive organizations have been developed.
A key point evident in the studied issues imply precedence of following a certain system of proportions in the design and location of the sanctuaries of mosques, where the yard enjoys suitable proportions. Indeed, the sanctuary organization is highly related to the proportions of the yard, where in both types, there exists a dependence of the sanctuary organization on the proportions of yard suggesting the specific influence of the skeletal subsystem, i.e. the significance of proportions in the design.
Design, in the first step is initiated by determining the direction of Qibla and plotting the largest rectangle along with the Qibla direction. The other side of the yard is determined in proportion with the allocation of space to the sanctuary. In the next step, given the elongation of the plotted rectangle and its proportion with the Qibla direction, two states are developed. If the mosque elongation is along with the Qibla direction, the sanctuary is organized in the southern side, and in 65% of cases, with approximate proportions of one to two (the sanctuary depth to the yard ratio). 
However, of the yard elongation is vertical in relation with the Qiblah direction, then according the fact that the entire width of the plotted rectangle would be allocated to the yard, the mosque would lack southern sanctuary and the sanctuaries would be located at the east or west or both.
However, in similar cases (such as the Imam Mosque in Isfahan or Naein Mosque or even mosques such as Damascus Mosque) the priority is to locate the sanctuary at the south side, but this is different in the organization of sanctuaries in Shiraz’s mosques in the light of priorities including the yard proportions or existence of a number of limitations (access, the ground dimensions, etc.).

In Islamic architecture, especially in mosque, the main consideration is to the prayer spirit. For this reason, Quran inscriptions cover the most parts of the decorations of architecture. Altars are always one of the elements with full of motifs decoration because of dignity and its position. The decorations are including Quranic verses and themes. Mosque decorations inscriptions are a main source to investigation the views and religious thoughts. Identifying the Quranic Inscriptions of stucco Ilkhanid alters and understanding their contents are the aims of this paper. Totally, decorative inscriptions of Altars are divided to four groups date, signature (name of the architect and artist. Etc.), supplements and endowments, religious phrases (names of God, the Quran verses, Hadith, name of the prophet and Imams). The present study focuses on the themes of Quranic verses and the contents of them that used in Ilkhanid stucco altars. Altar Stucco decorations consist mainly of arabesque motifs, geometric and inscriptions. One of the visual characteristics of Ilkhanid stucco altars is “decorative inscriptions” that widely have been performed in different styles and forms at the altars, so far the inscriptions become the basic elements of altar decorations in the Ilkhanid Altars, the Oljayto altar and the Jame-bastam altar are perfect examples that their design have been formed on inscription style. Perhaps the importance of calligraphy in the seventh and eighth centuries AH, or a plurality of skillful calligraphers- such as Yaghout Mosta`sami- caused further manifestation of calligraphy and extension of Quranic inscriptions in decoration of buildings. Earlier Kufic script has been used in decorating architecture at fourth century, Moreover Kufi script, other inscription styles such as “Sols”, “Reqa`e” and “Solse-mos`als`al” as well as ‘B`anaiee’ and ‘M`agheli’ in content of religious phrases become popular in stucco decoration at Ilkhanid era.
 In this study, some investigations were done with using descriptive-analytical method, to achieve content of Quranic verses and their relations to the place application. The results of twenty-one altars indicate that one to four suras of Quran used in an altar, for example the Jame-Save mosque and the Jame-Bastam Mosque contain four different suras, meanwhile, just the Oljayto altar have no “Quranic” inscriptions! Ilkhanid altars consist of twenty-one different verse from suras that the first verses of “Mo`menoun”, 1 to 4 verses of “D`ahr”, 1 to 4 verses of “Fat`h”, 255 vers of “Baghare”, 18 to 19 verses of “Tobeh”, and sura “Fateha” completely, were the most used. Content of the altar inscriptions are grouped in few categories “Tohidi verses”, “prays”, “characteristic of the believers”, “describe the characteristics of mosque authors”, “Muslim victory over enemies”. Sometimes the inscriptions are used beside each other and referring to essence of Allah, worshiping, and Allah praying. The contents of some verses are the oneness of God and the worship of God, as well as the other verses reveal “characterization of believers” that specify the qualities of ways and the path of believers. Praying is also one of the first characteristics of the Muslims in Tohidi verses and also is specified rules of the pray conduct, in order to guide believers on a direction and builds up a unity of Muslims with the aim of achieving victory and pride.
In addition to the above, some features are stated to those build the mosques because the mosque is the sacred in Islam and everyone does not deserve to enter in this way. Generally, verses of the “Tohidi”, “prays”, and “authors of mosques” had the most usage. Hence, the content of altar Quranic inscriptions is related to the application place and their dignity in the mosque, to lead up the prayer spirit and richness up the people.

After mosques, tombs are the most important buildings of the Islamic period. Octagonal domed Tombs in the Islamic middle ages are more abundant than the early centuries of Islam. The evolution of quadrilateral domed tombs to octagonal domed tombs occur with the advent of the Seljuk and architecture developments in this period. Kerman province that was regarded as one of the most important centers of the Seljuk rulers, converted to the place of numerous tombs of sufis and elders in this period. It could be noted several examples of octagonal domed tombs in the Seljuk period that has been prevalent design of the domed tomb in this period. The existence of these buildings is interpreted with reference to local elders and religious figures. In fall 2011, during the archaeological survey to identify archaeological sites of Shahdad, Andohjrd and Golbaf in Kerman, two octagonal domed buildings were identified and recorded. These buildings are located in the village of Nask and Keshit in Golbaf, and have been built in connection with the village cemetery. Because, these buildings have not been identified so far, an independent research on their condition seems to be necessary. Golbaf city is located in 110 km south-east of Kerman province .This city leading from north to Kerman, from south to Bam city, from east to the Lut Desert and from west to the Rayen city. Keshit region has been prestigious residential areas of Lut Desert margins and the Golbaf city, that history of living in these areas is due to the abundance of water. Castle - Village of Keshit and its village with dating of late Islamic centuries, located in north and east octagonal domed tomb of Keshit. Keshit Permanent River clinging to the Castle - Village and passed from the east of historical context of Keshit village. Nask village is located about 1.5 km in west of Keshit village. Octagonal domed tomb of Nask is located among the wasteland with scattered shrubs of Kahur and about 300 meter in east of village. In addition, a castle of the historical period (Parthian and Sasanian) is located about 200 meters in north octagonal domed tomb. Accordingly, the main objective of this study was to determine the nature and function of these buldings, with respect to their historical and cultural context, and provide relative dating in comparison with similar samples. Methods used to achieve these objectives were based on description the current status and the peripheral elements of these buildings with detailed reporting, drawn map and taken photography from all directions and within them. Alongside above mention, have been used of written sources with descriptive and analytical method. The most important questions that made the basis of this study are:

1. What is above historical monuments dating? 2. What are probabley function and their identities, according to historical and cultural context of the region? Since these buildings were without any inscription, dating of them is difficult. Nevertheless can be raised hypothesizes: ​​1. Based on similar plans in medieval Islam, probably octagonal buildings of Keshit and Nask were made during the Seljuk and Il-Khanid period.

2. The buildings have been constructed in relation to religious figures and village elders. The core of the village cemetery construction was based on these buildings. The results show, based on the similarity of plan and decoration of these buildings with other domed shrines, it seems that the date that they have been built, is the same as Islamic middle ages buildings (the period). The octagonal domed tombs has been popular form during the Seljuk and IL – Khanid periods. The domed tombs of Keshit and Nask among local residents are known to the “Hasht – Dar”. By comparison the architectural plans, decorations and kinds of buildings materials used, with octagonal domed tombs of Seljuk, many similarities can be found between them. Although similarities exist between the domed tombs of Keshit with octagonal domes in IL – Khanid periods, But according to the history of area studies, similarities and proportions between this building with other octagonal domed tombs in Kerman region during the Seljuk period, seems more likely attributing it to these period. Relative chronology of octagonal building of Nask to the Seljuk period, expressing with more certainty. Because decorate style and it plans close to the Seljuk buildings. According to the above mentioned, the octagonal building of Nask is older than octagonal building of Keshit. Another remarkable point about these buildings is that graves buried simultaneously with construction of these buildings or after them, could be indicates their position as convent or similar a place to that. As regards many burials can be seen in the vicinity of both tombs, bring up the above possibility could be true, because nowadays numerous burial can be seen besides the monasteries.