مرکز منطقه ای اطلاع رسانی علوم و فناوری مطالعات شهر ایرانی-اسلامی 2228-639X 16 60 2026 2 3 Analytical Study of Spatial Configuration Indicators of Intermediary Spaces in Safavid-Era Historical Buildings (Case Studies: Imam Mosque of Isfahan, Akhavan-Haqiqi House, and Ganjali-Khan Complex) تحلیلی بر شاخص‌های چیدمان فضایی فضاهای بینابینی در بناهای تاریخی عصر صفویه (مطالعة موردی: مسجد امام اصفهان، خانة اخوان حقیقی و مجموعة گنجعلی‌خان کرمان) 1 24 fa مهرداد ماهی خامنه دانشگاه آزاد اسلامی واحد سمنان حسین مرادی نسب دانشگاه آزاد اسلامی واحد سمنان حامد شیخ طاهری دانشگاه گرمسار 2025 2 17 Analytical Study of Spatial Configuration Indicators of Intermediary Spaces in Safavid-Era Historical Buildings (Case Studies: Imam Mosque of Isfahan, Akhavan-Haqiqi House, and Ganjali-Khan Complex)   Mehrdad Mahi-Khamaneh<a href="#_ftn1" name="_ftnref1">*</a>  Hossein Moradi-Nasab<a href="#_ftn2" name="_ftnref2">*</a>*  Hamed Sheikh-Taheri<a href="#_ftn3" name="_ftnref3">***</a>   This research, focusing on Safavid architecture, conceptualizes intermediary spaces not merely as transitional corridors but as structural mechanisms for the organization of meaning, social relations, and climatic responsiveness. Three cases (Haqiqi House, the Imam Mosque of Isfahan, and the Ganjali-Khan Complex) are purposefully examined through a historical–interpretive approach combined with space–syntax analysis using DepthmapX. The analysis of connectivity, integration, and depth illustrates that centralized courtyards and iwans across all typologies construct an interconnected ritual–social and circulatory network, whereas peripheral spaces consolidate territorial privacy. Accordingly, intermediary spaces become a spatial–semantic language that produces sacred experience and symbolic status, a systematic, recurrent, and space-configuring grammatical structure.   Keywords: Safavid Architecture; Intermediary Spaces; Space Syntax; Spatial Configuration; Imam Mosque of Isfahan.   Introduction The Safavid era (1501–1736 CE) represents a pivotal reconfiguration of Iranian architectural production in which, especially under Shah Abbas I, expansive building and urban programs consolidated an articulation between indigenous design lineages and broader Islamic spatial paradigms through increasingly complex configurational logics (Zarei, 2023; Eskandari, 2019; Salari, 2020). Within this milieu, intermediary spaces (courtyards, corridors, passageways, and semi-open halls) function as spatial mediators that bind programmatic components, script sequential movement, and stabilize microclimatic performance. Accordingly, they operate not only as connective tissue in the physical morphology of buildings, but also as semantic infrastructures through which social relations, hierarchies of access, and legibilities of ritual and civic order are staged across architectural and urban fabrics (Haeri, 2009; Rasoulpour, 2021; Karimi et al., 2020; Dari & Talischi, 2017; Benyani et al., 2018). Yet, prevailing scholarship has largely remained within qualitative description and symbolic exegesis, leaving intermediary spaces under-theorized in terms of comparable, quantitative syntactic indices. This has constrained the emergence of an integrative framework capable of correlating cultural, social, and sacred registers with measurable attributes of spatial configuration.To respond to this methodological lacuna, the present study formulates and tests a hybrid analytical framework grounded in Space Syntax and implemented in DepthmapX. In this model, connectivity, integration, and spatial depth are treated as operational proxies through which socio-political, climatic-functional, and symbolic-sacred performances of intermediary spaces can be inferred with analytic rigor. The investigation proceeds through a comparative reading of three Safavid exemplars (Haqiqi House and the Imam Mosque in Isfahan, and the Ganjali-Khan Complex in Kerman)selected to span private, public–ritual, and semi-public urban conditions, thereby enabling analytical generalization. The guiding question asks how the configurational structure of intermediary spaces registers socio-cultural, environmental, and political exigencies, and which latent design principles govern their disposition.   Research Method Methodologically, verified plans were collected, redrawn and calibrated in AutoCAD, then analyzed in DepthmapX under fixed settings. Axial and segment analyses generated connectivity and integration values, while VGA produced measures of spatial depth. Outputs were examined via descriptive statistics, correlation, and regression, and then interpreted in relation to historical, climatic, and symbolic readings to articulate Safavid spatial logic and its correspondence with deeper semantic layers.   <h3 style="text-align: left;">Results</h3> Table 1. Architectural and historical features of the studied buildings <table style="float: left;"> <tbody> <tr> <td> Building </td> <td> Address </td> <td> Architectural Features </td> <td> Plan </td> </tr> <tr> <td> Haqiqi House </td> <td> Isfahan, Takhti Crossroad, Lower Chaharbagh, Pardis Alley </td> <td> Central Courtyard: A rectangular courtyard paved with brick, featuring a pool and garden beds. Shahneshin (Reception Room): Designed with exquisite sash windows (orsi), and decorations including muqarnas, painted motifs, and “rasmibandi” (geometric–structural painting). Symmetry: Flanking rooms of the shahneshin are symmetrical, except for the northeast room which contains distinctive gilded decorations. Materials and Ornamentation: High-quality wood, wall paintings, stucco, and mirrorwork characterize the structure. Sash Windows: Orsi windows with lattice patterns and double-colored glass designed to minimize thermal exchange. </td> <td> </td> </tr> <tr> <td> Imam Mosque of Isfahan </td> <td> Isfahan, southern side of Naqsh-e Jahan Square, adjacent to the Safavid royal complex (Ali Qapu Palace) and Sheikh Lotfollah Mosque </td> <td> The mosque follows the four-iwan typology and includes a forecourt, entrance vestibule, central courtyard, main domed sanctuary, two madrasas (Solaymanieh and Naseri), and winter prayer halls. The tilework employs the seven-color technique. Motifs such as chahar-leaf (chilepa), trees, birds, and living creatures inspired by Timurid aesthetics are used. The double-shell dome spans 20 meters in diameter and rises 52 meters high. Its acoustic reflection and light rotation create a unique spatial effect. The central dome displays a peacock motif that appears animated under natural light. The eastern prayer hall is plain and undecorated, while the western hall is embellished with seven-color tiles. </td> <td> </td> </tr> <tr> <td> Ganjali-Khan Complex </td> <td> Kerman, historical center, adjacent to the Grand Bazaar </td> <td> Square: Main plaza with brick arcades, pool, and green space. Bazaar: Includes coppersmiths’ bazaar, shops, and arcades. Bathhouse: Featuring decorated entrance, changing hall, hot chamber, and specialized skylighting system. Madrasa–Caravanserai: Initially a madrasa later converted into a caravanserai, currently functioning as an arts faculty. Mint House: Located on the northern side of the square, featuring a domed structure with skylights; now a coin museum. Cistern: Located on the western side, serving as the water supply for the complex. Mosque: On the northeast of the square with a prayer hall, iwan, and mihrab. Architectural Style: Based on the Isfahani school. Tilework and Stucco: Demonstrated throughout the complex, including the bathhouse entrance. Bathhouse Paintings: Depicting mythological and historical narratives. Skylights: Specialized roof lighting in the bathhouse and mint house. Changing Hall: Spacious central hall with smaller alcoves, featuring sculpted stone basins and decorative carvings. </td> <td> </td> </tr> </tbody> </table>   Table 2. Visual Graph Analysis (VGA) of Connectivity, Integration, and Spatial Depth Indicators in the Three Case-Study Buildings <table style="float: left;"> <tbody> <tr> <td> Building </td> <td> Connectivity Index </td> <td> Integration Index </td> <td> Mean Spatial Depth </td> </tr> <tr> <td> Haqiqi House </td> <td> </td> <td> </td> <td> </td> </tr> <tr> <td> Imam Mosque </td> <td> </td> <td> </td> <td> </td> </tr> <tr> <td> Ganjali-Khan Caravanserai </td> <td> </td> <td> </td> <td> </td> </tr> </tbody> </table>   Table 3. Numerical Values of Connectivity Index in the Studied Buildings <table style="float: left;"> <tbody> <tr> <td> Building Name </td> <td> Connectivity Index </td> <td> Minimum </td> <td> Maximum </td> <td> Mean </td> </tr> <tr> <td> Haqiqi House </td> <td> 3 </td> <td> 915 </td> <td> 269.012 </td> <td> 212.38 </td> </tr> <tr> <td> Imam Mosque of Isfahan </td> <td> 4 </td> <td> 11,767 </td> <td> 2,695.97 </td> <td> 2,576.59 </td> </tr> <tr> <td> Ganjali-Khan Complex </td> <td> 5 </td> <td> 1,864.92 </td> <td> 4,625 </td> <td> 1,479.9 </td> </tr> </tbody> </table>   Table 4. Numerical Values of Integration Index in the Studied Buildings <table style="float: left;"> <tbody> <tr> <td> Building Name </td> <td> Integration Index </td> <td> Minimum </td> <td> Maximum </td> <td> Mean </td> </tr> <tr> <td> Haqiqi House </td> <td> 1.53 </td> <td> 9.02 </td> <td> 5.09 </td> <td> 1.56 </td> </tr> <tr> <td> Imam Mosque of Isfahan </td> <td> 2.00 </td> <td> 12.65 </td> <td> 6.67 </td> <td> 1.90 </td> </tr> <tr> <td> Ganjali-Khan Complex </td> <td> 0.97 </td> <td> 16.97 </td> <td> 10.23 </td> <td> 3.09 </td> </tr> </tbody> </table> Table 5. Numerical Values of Mean Spatial Depth in the Studied Buildings <table style="float: left;"> <tbody> <tr> <td> Building Name </td> <td> Mean Spatial Depth </td> <td> Minimum </td> <td> Maximum </td> <td> Mean </td> </tr> <tr> <td> Haqiqi House </td> <td> 1.96 </td> <td> 6.67 </td> <td> 2.89 </td> <td> 0.69 </td> </tr> <tr> <td> Imam Mosque of Isfahan </td> <td> 2.00 </td> <td> 7.34 </td> <td> 3.11 </td> <td> 0.76 </td> </tr> <tr> <td> Ganjali-Khan Complex </td> <td> 1.63 </td> <td> 12.02 </td> <td> 2.17 </td> <td> 0.53 </td> </tr> </tbody> </table>   Table 6. Visual Graphs of Correlation between Spatial Connectivity, Integration, and Average Depth of Intermediary Spaces in the Studied Buildings <table style="float: left;"> <tbody> <tr> <td> Building </td> <td> Correlation between Connectivity and Integration </td> <td> Correlation between Connectivity and Mean Spatial Depth </td> </tr> <tr> <td> Haqiqi House </td> <td> Correlation Coefficient: 0.78 </td> <td> Correlation Coefficient: 0.55 </td> </tr> <tr> <td> Imam Mosque </td> <td> Correlation Coefficient: 0.74 </td> <td> Correlation Coefficient: 0.44 </td> </tr> <tr> <td> Ganjali-Khan Caravanserai </td> <td> Correlation Coefficient: 0.936 </td> <td> Correlation Coefficient: 0.46 </td> </tr> </tbody> </table>   Discussion and Conclusion The syntactic findings reveal a consistent, transferable rule of Safavid spatial organization across house, mosque, and urban complex. In Haqiqi House, despite an introverted plan, connectivity is relatively high and peaks in the central courtyard and adjacent iwans, which operate as the household’s socio-ritual core. Peripheral rooms show low connectivity/integration and higher depth, producing a clear privacy gradient and controlled access; the strong connectivity–integration fit (R²≈0.78) and the inverse link between connectivity and depth confirm a cohesive core with segregated peripheries aligned with the andaruni/biruni logic and gendered territoriality. In the Imam Mosque, connectivity and integration peak at the courtyard and principal iwans, forming a multilayered network where intermediary spaces serve as primary nodes of congregation, circulation, and ritual staging, with ancillary educational/service areas structurally anchored to them. The robust connectivity–integration relation (R²≈0.74) and depth pattern indicate that main pilgrimage trajectories align with highest integration and lowest depth, intentionally directing movement and vision toward the sacred center; the entrance iwan functions as an integrated threshold that filters and frames this transition. At the urban scale, the Ganjali-Khan Complex exhibits a three-tier configuration: a highly integrated socio-commercial core (square and main passages), mediating intermediary rings linking public space to specialized programs (caravanserai, bathhouse, madrasa), and deeper, less integrated zones for controlled functions. Across all cases, high integration/connectivity with low depth concentrates social exchange, ritual intensity, and environmental moderation, while deeper, less connected spaces secure privacy, visual control, and role differentiation. Hence, syntactic measures act as objective mappings of social order, ritual structure, and environmental equilibrium, positioning intermediary spaces as configured carriers of meaning within Safavid spatial systems.   References Eskandari, A. (2019) Iranian Architecture in the Safavid Era. Tehran: Poursaeb. <a href="https://www.gisoom.com/book/11570963.">https://www.gisoom.com/book/11570963.</a> Rasoulpour, H. (2021) Architectural Reading of Space (1st ed.). Tehran: Shahrsazi Publishing. <a href="https://www.shahrsaziiran.com/product.">https://www.shahrsaziiran.com/product.</a> Zarei, M., &Soltanmoradi, Z. (2016) Examining the relationship between political stability and water management in Safavid Isfahan. Islam & Iran History (New Series), 26, 31(121), 100–102. <a href="https://ensani.ir/fa/article/367049/">https://ensani.ir/fa/article/367049/</a> Salari, A. A. (2020) Architecture Art from Safavid to Contemporary. Tehran: Ravian Miras Kohan. <a href="https://taaghche.com/book/198647/">https://taaghche.com/book/198647/</a> Salari, A. A. (2020) Architecture Art from Safavid to Contemporary. Tehran: Ravian Miras Kohan. <a href="https://taaghche.com/book/198647.">https://taaghche.com/book/198647.</a> Haeri, M. R. (2009) The Role of Space in Iranian Architecture: Seven Essays on the Language and Capability of Architecture. Tehran: Office of Cultural Research. <a href="https://www.gisoom.com/book/1599178.">https://www.gisoom.com/book/1599178.</a> Karimi, M., Hosseinpour-Tavani, N., & Delshad-Siahkali, M. (2020) A comparative study of intermediary space in Iranian and world architecture. Architecture Studies, 3(17), 43–55. <a href="https://ensani.ir/fa/article/447084.">https://ensani.ir/fa/article/447084.</a> Dori, A., &Talischi, G. (2017) Clarifying the spatial structure of Iranian architecture in the Safavid period (Case study: Hasht-Behesht Pavilion & Imam Mosque of Isfahan). Iranian–Islamic City Studies, 7(27), 41–50. <a href="https://www.sid.ir/FileServer/JF/24213962704.pdf">https://www.sid.ir/FileServer/JF/24213962704.pdf</a>. Bonyani, F., Memarzia, K., Habibi, A., & Fattahi, K. (2018) Spatial continuity in transitions from open to enclosed space. Architectural Thought, 2(4), 63–76. <a href="https://sid.ir/paper/267822/fa">https://sid.ir/paper/267822/fa</a>.     <a href="#_ftnref1" name="_ftn1">*</a> Ph.D. Student, Department of Architecture, Faculty of Architecture, Semnan Branch, Islamic Azad University, Semnan, Iran. m.mkhamene@yahoo.com 0009-0005-7498-0026 <a href="#_ftnref2" name="_ftn2">**</a> Corresponding Author: Associate Professor, Department of Architecture, Semnan Branch, Islamic Azad University, Semnan, Iran. moradi1352@iau.ac.ir 0000-0002-4421-5848 <a href="#_ftnref3" name="_ftn3">***</a> Assistant Professor, Department of Architecture, Garmsar Faculty of Engineering and Technology, Semnan Branch, Islamic Azad University, Semnan, Iran. taheri_arch@yahoo.com 0009-0006-0919-8078 در معماری دورة صفوی، فضاهای بینابینی را نباید صرفاً گذرگاه&zwnj;های عملکردی قلمداد کرد، بلکه این فضاها به&zwnj;مثابة سازوکارهایی ساختاری برای تولید معنا، سازمان&zwnj;دهی دقیق روابط اجتماعی و پاسخگویی هوشمندانه به شرایط اقلیمی عمل می&zwnj;کردند. پژوهش حاضر با هدف تبیین این نقش ساختاری و نشان&zwnj; دادن چگونگی بازتاب جهان&zwnj;بینی صفوی در پیکربندی فضا، سه نمونة شاخص را مورد بررسی هدفمند قرار می&zwnj;دهد: خانة حقیقی به &zwnj;عنوان نشاندهندۀ عرصة خصوصی، مسجد امام اصفهان به &zwnj;منزلة فضای عمومی آیینی و مجموعة گنجعلی&zwnj;خان کرمان به &zwnj;عنوان یک مجموعة نیمه&zwnj;عمومی و شهری. روش&zwnj;شناسی این تحقیق بر رویکردی ترکیبی استوار است که خوانش تاریخی - تفسیری را با تحلیل دقیق پیکربندی فضایی، مبتنی بر نظریة نحو فضا تلفیق می&zwnj;کند. بدین &zwnj;منظور، پلان&zwnj; بناها بازخوانی شده، در نرم&zwnj;افزار Depthmap X تحلیل گردیده و شاخص&zwnj;های کلیدی اتصال، ادغام در سطوح محلی و کلی و میانگین عمق، به&zwnj; عنوان سنجه&zwnj;های عینی و اصلی به &zwnj;کار گرفته شده&zwnj;اند. نتایج تحلیل&zwnj;های صورت&zwnj;گرفته، نشان&zwnj;دهندة آن است که فضاهای مرکزگرا، به&zwnj;ویژه حیاط&zwnj;ها و ایوان&zwnj;ها، در هر سه تیپولوژی با بالاترین مقادیر ادغام و اتصال و کمترین میزان عمق، به&zwnj;مثابة گره&zwnj;های اصلی برای تعاملات اجتماعی، برگزاری آیین&zwnj;ها و سازمان&zwnj;دهی الگوی حرکت عمل می&zwnj;کنند. در مقابل، فضاهای پیرامونی با ادغام و اتصال کمتر و عمق فضایی بالاتر، قلمروهای خصوصی و حریم&zwnj;مند را تشکیل می&zwnj;دهند. این الگوی دوگانة سلسله&zwnj;مراتبی در مقیاس خانه، مسجد و مجموعة شهری تکرار شده و بیانگر وجود منطق ساختاری مشترک در معماری صفوی است. تفسیر ترکیبی داده&zwnj;های نحوی و خوانش فرهنگی - نمادین، بیانگر هم&zwnj;پوشانی شاخص&zwnj;های کمّی نحو فضا با لایه&zwnj;های معنایی است. برای مثال، ادغام بالای ایوان ورودی مسجد امام، به &zwnj;طور هم&zwnj;زمان با تجربة دعوت، هدایت نگاه به آسمان و مفهوم آستانه&zwnj;سازی قدسی انطباق می&zwnj;یابد. بر پایة مدل مفهومی نهایی، فضاهای بینابینی در معماری صفوی یک نظام هم&zwnj;زمان کالبدی، اقلیمی و معنا&zwnj;محور را ایجاد می&zwnj;کنند که در آن، معماری به زبانی سازمان&zwnj;یافته برای تولید و توزیع معنا، منزلت و تجربة قدسی تبدیل می&zwnj;شود.

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