مرکز منطقه ای اطلاع رسانی علوم و فناوریمطالعات شهر ایرانی-اسلامی2228-639X165920251227Comparative Study of the Role of Porticos in the Spatial Organization of Imam Mosque in Isfahan and Sultan Ahmed Mosque in Istanbul Using Spatial Syntax Techniqueمطالعۀ تطبیقی جایگاه رواق در سازمان فضایی مسجد امام اصفهان و مسجد سلطان احمد استانبول به کمک تکنیک نحو فضا127faیاسمنغلامیدانشجوی دکتری، گروه معماری، دانشگاه آزاد اسلامی، واحد ساوه، ایران ORCID: 0000-0002-3692-3435محسنكاملياستادیار، گروه معماری، دانشگاه آزاد اسلامی، واحد ساوه، ایران 0000-0001-9592-68822025121Comparative Study of the Role of Porticos in the Spatial Organization of Imam Mosque in Isfahan and Sultan Ahmed Mosque in Istanbul Using Spatial Syntax Technique   Yasaman Gholami<a href="#_ftn1" name="_ftnref1">*</a> Mohsen Kameli<a href="#_ftn2" name="_ftnref2">**</a>   Mosques have become the primary function in all the realms where Islam has emerged. They serve as a common structure for similar functions, yet they exist in diverse territories. The neighboring and contemporary empires of the Ottoman and Safavid were two influential cultures in Islamic architecture, where common spatial units are observed in their mosques. The primary aim of this article is to elucidate the similarities and differences in the role of the portico as a semi-open and shared spatial unit in the spatial organization of Imam Mosque in Isfahan and Sultan Ahmed Mosque in Istanbul. This study employs a mixed-method approach (quantitative and qualitative) to achieve this objective. In the first step, a quantitative approach was adopted to delineate the position of the portico in the spatial organization of the selected mosques using spatial syntax techniques and through quantitative components. In the second step, a qualitative method with logical reasoning strategies was employed to compare the extracted quantities in a comparative analysis and derive the research outcomes. The findings indicate that in the spatial organization of Sultan Ahmed Mosque, porticos function as public and communicative spaces, maintaining a strong relationship with their surrounding environments. They tend to integrate with the overall spatial organization and serve as connecting and intermediary spaces among various sections of the mosque. Conversely, in the spatial organization of Imam Mosque, porticos are characterized as private and static spaces, lacking a strong connection with their surrounding areas and showing a tendency to detach from different parts of the mosque. Additionally, they do not exist in the communication paths between the various sections of the mosque and are not considered intermediary spaces. Therefore, a deeper understanding of porticos as semi-open spaces and their role in the spatial organization of Imam Mosque in Isfahan and Sultan Ahmed Mosque in Istanbul is essential. According to the findings of this article, despite the similar physical attributes of the porticos in both mosques, their roles, functions, and the quality of their connections with different sections of the mosque are significantly different.   Keywords: Islamic period architecture, portico, spatial organization, Imam Mosque, Sultan Ahmed Mosque.   Common Aspects: <ol style="text-align: left;"> <li>Characterized by short depth indices and a close relationship with the mosque entrance.</li> <li>Display low average depth indices and easy accessibility from various parts of the mosque due to the adjacency of the porticos to the courtyard.</li> </ol> Differentiating Aspects: <ol style="text-align: left;"> <li>High integration and choice quantity in Sultan Ahmed Mosque, functioning as public and communicative spaces, effective in unifying the overall spatial organization of the mosque.</li> <li>Low integration and choice quantity in Imam Mosque, functioning as private and static spaces with a tendency to detach from the overall spatial organization. Therefore, the functional nature of porticos in Imam Mosque is significantly limited and independent, playing a minimal role in the activities of other spaces within the mosque, including the primary areas such as the dome rooms and prayer halls, and they have a subdued presence in the overall spatial organization of the mosque.</li> </ol> In conclusion, the findings of this article suggest that Islamic architecture, despite physical similarities and shared elements across different territories, manifests clear differences. These differences, particularly in the utilization of similarly structured spaces, are notably observable.   Introduction Comparative study of architecture in various Islamic lands, particularly in mosques, is of utmost importance. The Ottoman and Safavid empires stand out as two unique paradigms of influential architectural and cultural significance in the early modern Islamic world (Casale, 2023: 230). The position of these two empires in Islamic architecture, along with their geographical proximity and contemporaneous existence, creates a suitable context for the comparative study of Islamic architecture. The use of similar spatial units in the mosques of the Ottoman and Safavid empires calls for an examination of the role of each of these units in the spatial organization of the mosques. The comparative study of these spaces is essential for analyzing their commonalities and differences from two perspectives: firstly, to determine the significance of these shared spatial units in mosque architecture. Secondly, this comparative examination of common spaces in the architecture of various Islamic countries represents an important step toward forming a comprehensive understanding of Islamic architecture.   Objectives and Questions Objective: To elucidate the similarities and differences in the role of the portico as a semi-open and common spatial unit in the spatial organization of Imam Mosque in Isfahan and Sultan Ahmed Mosque in Istanbul. Question: Considering the presence of the portico as a semi-open spatial unit in both mosques, what similarities and differences exist in its role within the spatial organization of the selected mosques?   Methods The research methodology employed in this study is of a mixed-methods nature (both quantitative and qualitative). the research literature was examined through the study of written sources and visual documents to analyze different spaces and their interrelations. In the second step, spatial syntax techniques were utilized to analyze the position and spatial relationships of porticos with other spaces by constructing justification graphs. During this phase, quantitative data were extracted and compiled from the relevant software (Aghraph) to assess key parameters such as depth, average depth, control index, connectivity, and choice. Subsequently, by comparing the quantitative data from both mosques and aligning it with the plans and physical characteristics, the similarities and differences in the role of the portico within the spatial organization of the two mosques were identified.   Resuls Quantitative data regarding the spaces of each mosque and their alignment with plans and spatial characteristics reveal that in Imam Mosque, the porticos are relatively private spaces that tend to be segregated from the various sections of the mosque. This is also applicable to the surrounding and adjacent areas of the porticos, indicating a weak connection between the porticos and their surrounding buildings. According to the plan, the porticos are almost devoid of direct connections with any other semi-open or enclosed spaces. To access the porticos from any space, one must first enter the courtyard and then reach the porticos; the connected corridors to the vestibule are the only areas that have a direct connection with the porticos, evidencing a strong relationship with the entrance and being closer to the entrance compared to other main mosque spaces (such as iwans, prayer halls, and domed areas). On the other hand, the proximity of the porticos to the courtyard and access to it have resulted in a short pathway between the porticos and other spaces despite their private nature and weak connection to the surrounding buildings (as indicated by the mean depth index), with the courtyard serving as a mediating space between them. In contrast, the Sultan Ahmed Mosque porticos function as public spaces. The northern and southern porticos maintain a strong connection with their surrounding spaces, whereas this connection is weaker for the eastern and western porticos. The access pathways from different sections of the mosque to the northern, eastern, and western porticos are short, allowing easy access from various areas. This is due to the fact that these semi-open spaces are adjacent to the central courtyard, allowing for easy transition from the domed area and affiliated spaces to the porticos after entry into the courtyard. Moreover, the four porticos are interconnected, facilitating easy access among them.   Conclusion Islamic architecture across various regions, despite its structural similarities and use of common elements, exhibits notable differences. These differences are especially apparent in the utilization of spaces with similar forms. They are influenced not only by the unique architectural characteristics of each structure but also by the historical and cultural contexts of the Ottoman and Safavid empires. despite the similar physical features of the porticos in both mosques, their roles and functions within the spatial organization, as well as their interactions with various sections of the mosque, vary significantly. Commonalities: <ol style="text-align: left;"> <li>having a short depth index, indicating their proximity to the mosque's entrance, which facilitates the connection between the entrance and the courtyard.</li> <li>having a low average depth, ensuring easy accessibility from different areas of the mosque due to their adjacency to the courtyard.</li> </ol>   Differences: In the Ottoman mosque, the porticos function as public and connective spaces (high degree of integration). Their public nature arises from their strong connections to surrounding areas and various sections of the mosque, playing a crucial role in integrating the overall spatial organization. This means that the presence of porticos enhances continuity and cohesion among different sections of the mosque. These porticos not only serve as intermediaries between the courtyard and the mosque entrances but also act as pre-entrances for the dome area, facilitating movement between various points within mosque. Conversely, in the Imam Mosque, the porticos are recognized as private and static spaces (low degree of integration). Their privacy stems from the lack of strong connections with surrounding spaces and sections of the mosque, reflecting a tendency toward separation from the overall spatial organization. Thus, when considering the entire mosque within a unified spatial framework, the porticos do not significantly contribute to the continuity and cohesion among its various sections. Consequently, it can be concluded that the functional nature of the porticos in the Imam Mosque is highly limited and independent, lacking any role in the activities of other main areas and they cannot be classified as public spaces. The static nature of the porticos can be attributed to access to the courtyard being facilitated through the corners of these porticos. Compared to the porticos of the Sultan Ahmed Mosque, this function as a pre-entrance to the courtyard is significantly diminished. Furthermore, the porticos in the Imam Mosque do not serve as entrances to any of the main spaces, like the dome hall, and they do not occupy positions within the access routes among different areas. 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Doi: 10.18860/jia.v6i3.10112     <a href="#_ftnref1" name="_ftn1">*</a> Corresponding Author: Ph.D Student, Department of Architecture, Islamic Azad University, Saveh Branch, Iran. yasamangho2@gmail.com ORCID: 0000-0002-3692-3435 <a href="#_ftnref2" name="_ftn2">**</a> Assistant Professor, Department of Architecture, Islamic Azad University, Saveh Branch, Iran. kameli@live.com ORCID: 0000-0001-9592-6882مساجد به اصلی&zwnj;ترین کاربری در تمام قلمروهایی تبدیل شدند که اسلام در آنها ظهور کرد. بنایی مشترک برای کارکردهایی یکسان، اما در سرزمین&zwnj;هایی گوناگون. دو امپراتوریِ همسایه و هم&zwnj;زمان عثمانی و صفوی، دو فرهنگ تأثیرگذار بر معماری دورۀ اسلامی بودند که در مساجد آنها، واحدهای فضایی مشترکی دیده می&zwnj;شود. هدف اصلی این مقاله، تبیین شباهت و تفاوت نقش رواق به &zwnj;عنوان واحد فضایی نیمه&zwnj;باز و مشترک در سازمان&zwnj;دهی فضایی مسجد امام اصفهان و مسجد سلطان احمد استانبول است. این پژوهش برای دستیابی به هدف یادشده به روش ترکیبی (کمی و کیفی) انجام شده است. در گام نخست با رویکرد کمّی، جایگاه رواق در سازمان فضایی مساجد انتخابی به کمک تکنیک نحو فضا و در قالب مؤلفه&zwnj;های کمّی مشخص شد. در گام دوم با روش کیفی و راهبرد استدلال منطقی، کمیت&zwnj;های استخراج&zwnj;شده در بررسی تطبیقی با یکدیگر مقایسه و نتایج پژوهش استخراج شد. یافته&zwnj;های پژوهش نشان می&zwnj;دهد که در سازمان&zwnj;دهی فضایی مسجد سلطان احمد، رواق&zwnj;ها، فضاهای عمومی و ارتباطی هستند؛ زیرا با فضاهای پیرامونی خود ارتباطی قوی داشته، تمایل به یکپارچه شدن با کلیت سازمان فضایی دارند و از دیگر سو، در مسیرهای ارتباطی میان بخش&zwnj;های مختلف مسجد، حضور دارند و فضاهای واسط و ارتباطی محسوب می&zwnj;شوند. در سازمان&zwnj;دهی فضایی مسجد امام، رواق&zwnj;ها، فضاهایی خصوصی و ساکن هستند؛ زیرا فاقد ارتباط قوی با فضاهای پیرامونی و هم&zwnj;جوار خود بوده، نسبت به کلیت سازمان فضایی، تمایل به منفک شدن از بخش&zwnj;های مختلف مسجد دارند. از دیگر سو در مسیرهای ارتباطی میان بخش&zwnj;های مختلف مسجد حضور نداشته، فضاهای واسط محسوب نمی&zwnj;شوند. در نتیجه درک عمیق&zwnj;تری از رواق&zwnj;ها به &zwnj;عنوان فضاهای نیمه&zwnj;باز و جایگاه آنها در سازمان فضایی مساجد امام اصفهان و سلطان احمد استانبول، ضروری است؛ زیرا طبق یافته&zwnj;های مقاله، علی&zwnj;رغم ویژگی&zwnj;های کالبدی مشابه رواق&zwnj;ها در هر دو مسجد، نقش و کارکرد آنها در سازمان فضایی و کیفیت ارتباطشان با بخش&zwnj;های مختلف مسجد به صورت چشم&zwnj;گیری متفاوت است. وجوه اشتراک: ۱- دارای شاخص عمق کوتاه و ارتباط نزدیک با ورودی مسجد ۲- دارای شاخص عمق میانگین پایینی و دسترسی&zwnj;پذیری راحت از بخش&zwnj;های مختلف مسجد به علت همجواری رواق&zwnj;ها با حیاط. وجوه افتراق: ۱- کمیت یکپارچگی و انتخاب بالا در مسجد سلطان احمد و عملکرد به صورت فضاهای عمومی و ارتباطی و مؤثر در یکپارچه&zwnj;سازی کلیت سازمان فضایی مسجد 2- کمیت یکپارچگی و انتخاب پایین در مسجد و عملکرد به صورت فضاهای خصوصی و ساکن و متمایل به منفک شدن از کلیت سازمان فضایی. بنابراین ماهیت عملکردی رواق&zwnj;ها در مسجد امام به&zwnj;شدت محدود و مستقل است و در فعالیت&zwnj;های دیگر فضاهای مسجد، از جمله فضاهای اصلی شامل گنبدخانه&zwnj;ها و شبستان&zwnj;ها، نقشی ایفا نمی&zwnj;کنند و نقش کمرنگی در کلیت سازمان فضایی مسجد ایفا می&zwnj;کنند. در مجموع از یافته&zwnj;های مقاله می&zwnj;توان نتیجه گرفت که معماری اسلامی در سرزمین&zwnj;های گوناگون علی&zwnj;رغم شباهت&zwnj;های کالبدی و استفاده از عناصر مشترک، همچنان دارای تفاوت&zwnj;های آشکاری است. این تفاوت&zwnj;ها بهویژه در چگونگی بهره&zwnj;برداری از فضاهایی با کالبدهای مشابه قابل مشاهده است.

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مرکز منطقه ای اطلاع رسانی علوم و فناوریمطالعات شهر ایرانی-اسلامی2228-639X165920251227A Meta-Analysis of Hidden Proportional Patterns in Dome Interiors (An Inquiry into the Pentagonal System, Spatial Cubes, and Horizontal Inscriptions)فراتحلیلی بر الگوهای پنهان تناسب‌بخش به فضای گنبدخانه‌ها (با جستاری بر نظام پنج‌ضلعی، مکعب فضایی و کتیبه‌های افقی)2945faسید مجیدهاشمی طغرالجردیاستادیار گروه مهندسی معماری، دانشگاه تربیت دبیر شهید رجایی، تهران، ایران 0000-0003-2268-6982 مجیدکفایی قائنیاستاد مدعو گروه مهندسی معماری، دانشگاه تربیت دبیر شهید رجایی، تهران، ایران 0009-0003-4975-0777 سحراسدپوردانشجوی کارشناسی ارشد گروه مهندسی معماری، دانشگاه تربیت دبیر شهید رجایی، تهران، ایران0009-0008-3560-407020241212A Meta-Analysis of Hidden Proportional Patterns in Dome Interiors (An Inquiry into the Pentagonal System, Spatial Cubes, and Horizontal Inscriptions)   Seyed Majid Hashemi Toghroljerdi<a href="#_ftn1" name="_ftnref1">*</a>  Majid Kafaei Ghayeni<a href="#_ftn2" name="_ftnref2">**</a>  Sahar Asadpoor<a href="#_ftn3" name="_ftnref3">***</a>   Identification of methods for creating spatial proportions in dome chambers is one of the fundamental issues in Iranian architectural studies. The purpose of this research was to discover the hidden proportional patterns in the interior space of square-planned religious dome chambers and to analyze the role of visual elements in establishing spatial balance. The study was qualitative–exploratory and based on geometric analysis, field observations, and semi-structured interviews with traditional architects. The findings indicated that the height of the inner dome in many cases corresponds to the height of a pentagon proportional to the plan dimensions, and that horizontal elements such as inscriptions corresponding with the boundaries of the spatial cube play a key role in creating spatial balance. These results, while revealing the hidden geometric system, also demonstrate applicability in contemporary architectural design.   Keywords: hidden pattern; dome chamber proportion; horizontal inscription; spatial cube; pentagonal system.   Introduction In Islamic–Iranian architecture, dome chambers, as the central core of religious spaces, play a fundamental role in creating visual and spatial balance. Previous studies indicate that achieving harmonious proportions in these spaces requires the utilization of geometric principles and hidden patterns (Ardalan, 2001; Pirnia, 2006; Navai & Haji-Ghasemi, 2011). Furthermore, examining historical case Studies demonstrates that specific elements such as the interior height of the dome (āhiyāneh), the exterior dome, the spatial cube, and the placement of inscriptions have a determining role in creating a sense of spatial balance and harmony between the plan form and the dome form (Soltanzadeh & Montazer, 2018; Rahimnia et al., 2022). Nevertheless, existing research has rarely analyzed the pentagon, spatial cube, and placement of horizontal elements simultaneously, and there is insufficient evidence to explain the geometric system in shaping the interior space of dome chambers.   Problem statement Considering the importance of geometric and visual proportions in designing dome chambers, the present study addresses the following question: “which geometric systems are the dome chambers which were designed to create a sense of spatial balance based on? and which spatial and visual elements have architects made use of to achieve these proportions?” In this study, the research variables include the interior height of the dome (āhiyāneh), the spatial cube, placement of inscriptions, and pentagonal proportions. The target population of the research consists of traditional architects and architecture students experienced in spatial analysis, and the study context includes historical dome chambers in Iran following the Razi, Azari, and Isfahani styles.   Type and necessity of the Study This research is of a qualitative–exploratory type and analyzes hidden patterns in the spatial proportions of dome chambers through data collected from written sources, field observations, and semi-structured interviews with traditional architects. The necessity of this research lies in the fact that a precise understanding of geometric systems and spatial element placement can contribute to the revival of authentic principles of Islamic–Iranian architecture and provide a framework for contemporary design.   Research Hypotheses The interior height of the dome (āhiyāneh) is adjusted according to the height of a pentagon corresponding to the plan dimensions to achieve spatial balance. Rationale: Case studies indicate that many dome chambers set their interior height in relation to pentagonal ratios of the plan, and this geometric system creates a sense of balance and spatial harmony (Ardalan, 2001; Navai & Haji-Ghasemi, 2011). Horizontal elements within the dome chamber, especially inscriptions, play a primary role in creating spatial balance when placed in specific geometric positions. Rationale: Inscriptions and other horizontal elements, in addition to their decorative function, act as tools to organize the spatial cube and create visual equilibrium throughout the dome’s height (Rahimnia et al., 2022; Hayati & Nafchi, 2024). Considering the importance of this field, the present study aims to identify and analyze hidden proportional patterns in dome chambers, so that in addition to advancing historical–architectural knowledge, the application of these principles in contemporary design is also facilitated.   Research Methodology This research is of a qualitative–exploratory type, and the data were collected through a combination of field observations, measurement of plan dimensions and dome height, study of written sources, and semi-structured interviews with traditional architects and university instructors. The research Cases included 39 historical dome chambers in Razi, Azari, and Isfahani styles, selected based on historical significance, researcher access, and the extent in which the building represented the style (the better-known status of the building). Geometric ratios, including the pentagonal proportion and spatial cube, were calculated and analyzed. The data were examined through comparison of field observations, drawings from analytical sources, and interviews, using meta-analysis and case study methods, in order to identify hidden patterns and elements influencing spatial balance in the dome chambers.   Findings Figure 1: Different types of spatial proportions in Architecture styles (Source: The authors) <table style="float: left;"> <tbody> <tr> <td width="155"> Type of proportion </td> <td width="94"> Razi style </td> <td width="95"> Azari style </td> <td width="113"> Isfahani style </td> <td width="52"> Total </td> <td width="90"> Percentage </td> </tr> <tr> <td width="155"> Pentagonal </td> <td width="94"> 3 </td> <td width="95"> 2 </td> <td width="113"> 2 </td> <td width="52"> 7 </td> <td width="90"> 18% </td> </tr> <tr> <td width="155"> Spatial cube </td> <td width="94"> 8 </td> <td width="95"> 4 </td> <td width="113"> 4 </td> <td width="52"> 16 </td> <td width="90"> 41% </td> </tr> <tr> <td width="155"> Combined </td> <td width="94"> 3 </td> <td width="95"> 3 </td> <td width="113"> 6 </td> <td width="52"> 12 </td> <td width="90"> 31% </td> </tr> </tbody> </table> Discussion and Conclusion: The present study was conducted to discover and analyze the geometric systems and proportions of dome chambers in Iranian Islamic architecture. The findings indicate that traditional architects apply a coherent geometric system to achieve spatial balance. The spatial cube was applied most frequently, accounting for 41% of the cases, and by aligning the plan dimensions and positioning horizontal inscriptions, a balanced space was created. The combination of the pentagon and the spatial cube was observed in 31% of the samples, indicating the simultaneous use of multiple geometric systems to enhance visual harmony. The simple pentagon was used less frequently, with an 18% share, yet it demonstrates the role of Platonic geometry in determining the internal height of the dome chamber. The analysis of four scenarios regarding the ratio of internal plan dimensions to dome height showed that matching the dome height with the height of the pentagon or using the spatial cube plays a significant role in creating a sense of balance and spatial harmony. Moreover, horizontal elements such as inscriptions and the cube edges play a key role in organizing the space and establishing visual proportion. The results indicate that this geometric system originated in the 4th century AH, and patterns such as the spatial cube combined with horizontal inscriptions became a replicable model that can also be applied in contemporary design. Considering the limitations of the sample and access to execution documents, it is recommended that future studies expand the sample range and integrate geometric analysis with structural and symbolic aspects to better understand the spatial system of dome chambers.   References Afshin Mehr Vahid, G., Ghafari, A., & Zamani, R. (2021) Assessment of acoustic quality in the dome chamber of Nizam al-Mulk, Jameh Mosque of Isfahan. Islamic Architecture Studies, 9(2), 123–140. <a href="https://doi.org/10.52547/jria.9.2.123">https://doi.org/10.52547/jria.9.2.123</a> Ardalan, N. (2001) The art of architecture in Iran. Tehran: Soroush. Albuzjani, M. B. M. (1990) Iranian geometry (A. Jazbi, Trans.). Tehran: Soroush. Parto, Sh., Norouzbarazjani, V., & Mirshahzadeh, Sh. (2022) Investigating factors affecting the perception of spirituality in mosque spaces: A case study of six contemporary mosques in Tehran. Iranian Islamic City Studies, 12(48), 29–40. https://doi.org/10.22034/jiscs.2023.1056969 Pirnia, M. K., & Bozorgmehri, Z. (2006) Geometry in architecture. Tehran: Sobhan Noor. Halimi, M. H. (2011) Aesthetics of calligraphy in the Jameh Mosque of Isfahan. Tehran: Ghadir Publications. Rahimnia, R., Halakoui, N., & Moazen, S. (2022) Re-examining minaret function based on Quranic inscriptions: Case study of Razi-style minarets in Iran. Iranian Islamic City Studies, 12(47), 19–33. <a href="https://doi.org/10.22034/jiscs.2023.1041157">https://doi.org/10.22034/jiscs.2023.1041157</a> Reza Zadeh, M., & Sabet Fard, M. (2013) Recognizing the use of geometric principles in traditional architecture: Case study of Khorasht-e Khorshid Palace and its hidden geometry. Journal of Fine Arts: Architecture and Urbanism, 18(1), 29–44. https://doi.org/10.22059/jfaup.2013.36355 Montazer, B., & Soltanzadeh, H. (2018) Reflecting the role of the regular pentagon in geometric patterns of Iranian Islamic architecture. Islamic Art Studies, 14(30), 15–40. https://sid.ir/paper/136760/fa Navaei, K., & Haji Ghasemi, K. (2011) Brick and imagination. Tehran: Soroush. Alami, B., & Kamali Zarchi, S. (2020) The structural system of the ancient dome chamber of Kashan (Friday Mosque Dome). Journal of Fine Arts: Architecture and Urbanism, 25(3), 73–86. <a href="https://doi.org/10.22059/jfaup.2021.312670.672544">https://doi.org/10.22059/jfaup.2021.312670.672544</a> Vahdat Talab, M., Hashemi, T., & Ghadimzadeh, S. (2019) The concept and different contexts of expressing refinement in architecture: Case study of Soltaniyeh Dome and Sheikh Lotfollah Mosque. Bagh-e Nazar, 16(81), 39–52. <a href="https://doi.org/10.22034/jiscs.2023.1041157">https://doi.org/10.22034/jiscs.2023.1041157</a> English Sources: Kharazmi, M., & Sarhangi, R. (2016) An analytical study of the methods of design and geometric constructions in architectural ornaments of the Friday Mosque of Forumad. Nexus Network Journal, 18, 275–310. https://doi.org/10.1007/s00004-015-0278-0 Sarhangi, R. (1999) The sky within: Mathematical aesthetics of Persian dome interiors. Nexus Network Journal, 1, 87–98. <a href="https://doi.org/10.1007/s00004-015-0278-0">https://doi.org/10.1007/s00004-015-0278-0</a> Korsavi, S., & Aliabadi, M. (2015) Geometry and proportion of conical dome plans in Iran: Reviewing case studies. Journal of Architectural Engineering Technology, 4, 137. <a href="https://doi.org/10.4172/2168-9717.1000137">https://doi.org/10.4172/2168-9717.1000137</a>           <a href="#_ftnref1" name="_ftn1">*</a> Corresponding Author: Assistant Professor, Department of Architecture, Shahid Rajaee Teacher Training University, Tehran, Iran. <a href="mailto:Sm.hashemi50@gmail.com">Sm.hashemi50@gmail.com</a> ORCID: 0000-0003-2268-6982 <a href="#_ftnref2" name="_ftn2">**</a> Visiting Professor, Department of Architectural Engineering, Shahid Rajaee Teacher Training University, Tehran, Iran. Majid_kafaee@yahoo.com ORCID: 0009-0003-4975-0777       <a href="#_ftnref3" name="_ftn3">***</a> M.A Student, Department of Architecture, Shahid Rajaee Teacher Training University, Tehran, Iran. <a href="mailto:Sahar.asadpoor@gmail.com">Sahar.asadpoor@gmail.com</a> ORCID: 0009-0008-3560-4070بازشناسی شیوه&zwnj;های ایجاد تناسبات خوش&zwnj;آیند در گنبدخانه&zwnj;ها، از موضوعات مهم پژوهش&zwnj;های معماری ایرانی به شمار می&zwnj;رود. مطالعات نشان می&zwnj;دهد که تناسبات پنج&zwnj;ضلعی، نقشی تعیین&zwnj;کننده در شکل&zwnj;گیری ارتفاع گنبدخانه داخلی (آسمانه) و گنبد بیرونی (خُود) داشته&zwnj;اند. تحلیل&zwnj;ها بیانگر آن است که بسیاری از شیوه&zwnj;های پنهان سامان&zwnj;دهی فضاهای ایرانی با بهره&zwnj;گیری از دایره به &zwnj;عنوان مبنا، تناسبات شکلی یا فضایی را تعریف کرده&zwnj;اند. هدف این مقاله، کشف الگوهای پنهان تناسب&zwnj;بخش در فضای داخلی گنبدخانه&zwnj; فضاهای مذهبی با پلان مربعی و تبیین عناصر بصری و فضایی مؤثر در ایجاد حس تعادل فضایی است. روش گردآوری داده&zwnj;ها از منابع مکتوب، مشاهدههای میدانی و مصاحبه&zwnj;های نیمه&zwnj;ساختاریافته با معماران سنتی است که با رویکرد تطبیقی و بهره&zwnj;گیری از تجربه پژوهشگر، تحلیل شده است. بررسی پلان و مقطع گنبدخانه&zwnj;هایی در شیوه&zwnj;های رازی، آذری و اصفهانی بیانگر آن است که در برخی موارد ارتفاع (آسمانه) با ارتفاع پنج&zwnj;ضلعی متناظر با ابعاد پلان، تطابق دارد. همچنین شکل&zwnj;گیری مکعب فضایی متناظر با پلان و جای&zwnj;گذاری کتیبه&zwnj;های افقی در تراز بالای یال&zwnj;های مکعب و نقطه آغاز خیز گنبد، به ایجاد تعادل فضایی انجامیده است. نتایج پژوهش نشان می&zwnj;دهد که این رویکرد با بهره&zwnj;گیری از هندسۀ عملی اندیشمندانی چون ابوالوفا بوزجانی از قرن چهارم هجری آغاز شده و نخستین نمونه&zwnj;های آن در مقبره دوازده امام یزد مشاهده می&zwnj;شود. تطبیق نمونه&zwnj;ها نشان می&zwnj;دهد که کاربرد عناصری مانند کتیبه افقی برای تعریف مکعب فضایی، به الگویی تکرارپذیر بدل شده است که در معماری معاصر نیز قابلیت بهره&zwnj;برداری دارد.

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مرکز منطقه ای اطلاع رسانی علوم و فناوریمطالعات شهر ایرانی-اسلامی2228-639X165920251227Certainly, here is the English translation of the provided text: The Holy Water Basin (Sangab) in the Religious Architecture of the Abrahamic Religions in Isfahan (Case Studies: Religious Buildings of Judaism, Christianity, and Islam)سنگاب در معماری مذهبی ادیان ابراهیمی شهر اصفهان (نمونه‌های مطالعاتی: بناهای مذهبی یهودیت، مسیحیت و اسلام)4768fa سمیه امیدواریدانشیار گروه معماری، دانشکدۀ هنر و معماری، دانشگاه علم و هنر، یزد، ایران 0000-0001-9941-5158جوادآقاجانی کشتلیاستادیار گروه پژوهش هنر، دانشکدۀ هنر و معماری، دانشگاه علم و هنر، یزد، ایران 000-0002-2365-220X202568Certainly, here is the English translation of the provided text: The Holy Water Basin (Sangab) in the Religious Architecture of the Abrahamic Religions in Isfahan (Case Studies: Religious Buildings of Judaism, Christianity, and Islam)   Somayeh Omidvari <a href="#_ftn1" name="_ftnref1">*</a>  Javad Aghajani Keshteli<a href="#_ftn2" name="_ftnref2">**</a>   Water is a very important and meaningful element in the beliefs of the Abrahamic religions. In the form of the holy water basin (sangab) or the pool (howz) as a vessel for holding it, with specific features, it is seen in the sacred buildings of all three religions: Judaism, Christianity, and Islam. This research seeks to examine the form, characteristics, and semantic position of the sangab in the architecture of the Abrahamic religions and to compare them with each other. The research method is analytical-descriptive, carried out using library resources and field surveys. All study samples are selected from the city of Isfahan, as a historical host to all three religions, including the Mulla Shimon Synagogue (as an example of Jewish architecture), Vank Cathedral (Christian), and the Jameh Mosque of Isfahan (Islamic). The research findings indicate that the sangab element has an effective presence in the temples of all three and was essential for completing the ritual ceremonies of the faithful, for washing and purification (ritual purity), baptism, etc. The results of the study show that despite their differences, these three religions share a conceptual commonality in the importance of the element of water and purity, and all three assigned a significant place to the sangabs within the semantic system of religious architecture.   Keywords: Water, Holy Water Basin (Sangab), Religious-Worship Sites, Abrahamic Religions, Isfahan.   Introduction Buildings constructed for the worship of God or multiple deities in different religions, for performing various ritual duties throughout the year, and buildings constructed on the sidelines of ceremonies and rites associated with the metaphysical cultures of various nations are usually symbolic or contain various known and tangible symbols. Water, as one of the constituent elements of the world, holds a very special place in different cultures and civilizations across the world. In the Abrahamic religions, water also possesses great importance, and in all religious and sacred texts, the importance of the element of water and purity is mentioned. Alongside the discussion of sacredness as one of the highly valuable elements in creation, water also has the characteristic of cleansing and purification. Places of worship built for the worship of God or gods were usually located near water, and this issue was related not only to the typical feature of water but also to its narrative and ritual characteristics. One of the vessels for storing water in places of worship is the sangab. The sangab in all places of worship serves as a symbol of cleansing and preparation for worship activities. In the different religions of Judaism, Christianity, and Islam, the sangab has been associated with the concept of cleansing. Since limited studies have been conducted on sangabs, especially across different religions, this article attempts to examine the position of this element in the religious sites of the Abrahamic religions, such as early Jewish temples, Christian churches, and Islamic mosques. Isfahan is a historical city in Iran that has hosted various Abrahamic religions over time, and the physical structure of buildings associated with different religions is still visible on its surface. Focusing on the sacred sites of Isfahan, this article attempts to reread and re-identify the different types of sangab in the city's worship buildings.   Research Methodology The research method is library-based, and its nature is descriptive-analytical. In this research, samples of all three types of worship buildings with sangab in Isfahan are examined and compared, with minimal control over variables such as geography, climate, and the use of materials. The samples include the sangabs in the Mulla Shimon (Mulla Nasi) Synagogue, Vank Cathedral, and the Jameh Mosque of Isfahan.   Results Based on the religious and spiritual beliefs in each of the monotheistic religions, the presence of water has had various manifestations. Since purification (taharat) has been a dominant activity in places of worship, the purification sites have taken different forms depending on the methods of purification and cleanliness. Water storage and transfer sites range from a small vessel to a relatively large space. Sangabs, as one of the elements for storing water in the religious sites of the Abrahamic religions, have had special importance and standing, which are seen alongside the religious rituals and ceremonies in the worship buildings. In the oldest Abrahamic religion, Judaism, worship buildings called synagogues were constructed. The sangab, one of the important elements in Jewish temples, served as a vital tool for ritual cleansing. According to the Holy Book, especially in the Book of Exodus, the sangab was built for the priests to wash their hands and feet before entering the Ark of the Covenant or approaching the altar. This act of washing was not merely a physical cleansing; it symbolized the spiritual purity required for serving God. Based on research, two types of water vessels can be assumed in the area of ancient Jewish temples, the location of which was in the outdoor space and before entering the enclosed space: first, a water vessel for the purification of the priests, and second, small pools for washing sacrificial animals before burning and offering them. Juybareh, the main initial core of Isfahan, dates back to the Achaemenid era and the migration of Babylonian Jews by the order of Cyrus. Many synagogues were built in Juybareh during different periods, with historical examples from the Qajar period remaining today. The Mulla Shimon (Mulla Nasi) Synagogue in Isfahan has a sangab, and its construction dates back to the year 1243 SH (1864 CE). It is highly probable that the pool in the center of the Mulla Nasi Synagogue previously functioned as a sangab. This sangab has a rectangular geometry, and a part inside it has a greater depth and a curved geometry. It was built considering the necessity of purification before entering the synagogue. This sangab, with appropriate depth, was used for the purification of worshipers upon entering the synagogue. Its decorations consist of inscriptions in Hebrew script and carvings on the stone on the outer edges of the sangab. Regarding Iranian Christians, it should be noted that the first entry of Christianity into Iran happened on a limited scale during the Parthian rule, but in the year 1014 AH (1605 CE), a large-scale, forced migration of Armenians took place by the order of Shah Abbas Safavi due to political and economic reasons. During their presence in Isfahan, the Armenians built more than 24 churches in the New Julfaneighborhood, about 14 of which remain today. One of the most prominent churches in Julfa is Vank Cathedral, or the Holy Savior Cathedral. The construction of this complex was completed in 1075 AH (1664 CE). The dome's ceiling is full of beautiful Safavid Islamic motifs. Surveys and field visits and conducted research indicate the existence of two sangabs in this church. First, the baptismal font sangab located in the room to the left of the altar. This sangab is rectangular and has a maximum depth of 30 cm. Its walls have inscription decorations in Armenian script, as well as floral and botanical decorations. This old sangab is currently preserved in the church museum. However, historical reports also indicate the existence of another sangab in this church. A sangab similar to the sangabs in Safavid mosques, which was built for this church during the Safavid era under the influence of Islamic culture, and its function was not for baptism but for drinking water and purification (taharat) and use for blessing before entering the church. This sangab was circular and close in size to contemporary mosque sangabs of the Safavid period, with a base beneath it. This sangab had carved inscriptions in Armenian script and decorative motifs on its outer wall. This sangab is not currently present in the church. The Jameh Mosque of Isfahan is one of the oldest and most comprehensive mosques in Iran, having undergone many transformations over time and being subject to many changes during the Buyid, Seljuk, Ilkhanid, Safavid, and Qajar periods. The construction of sangabs reached its peak during the Safavid era and became closely associated with Shia thought and the sacredness of water among Iranians. A total of seven and sometimes eight sangabs in different parts of the building have been reported in the Jameh Mosque of Isfahan. These sangabs are in rectangular and circular forms, sometimes having decorations of inscriptions, plant, and geometric motifs on their bodies. The inscriptions carved on these sangabs are in both Persian and Arabic, engraved in Thuluth and Nasta'liq scripts, and include themes such as: endowment deeds (waqf-nameh), historical materials, and salutations and greetings to the infallible Imams. Three monolithic marble sangabs are located beneath the two eastern and western domes of the mosque and the forty-column hall (chehelsotun) on the eastern side of the large dome, and a delicate sangab made of jade is installed in the forty-column hall on the western side, decorated with floral and botanical arrangements, and around it are poems carved in raised Nasta'liq script, dated 1095 AH (1684 CE).   Discussion and Conclusion By examining the sangab in all three Abrahamic religions, the importance of purity and the role of water in all places of worship across different religions can be understood. The sangab, as one of the places for storing and using water, has had great importance in all worship sites. These sangabs have had different functional, physical, formal, decorative, and geometric aspects. They generally had a limited capacity, so the use of water in them was more symbolic than functional. In Jewish rituals, the function of sangabs was generally the washing of hands and feet, the purification of worshipers, and the washing of sacrificial animals. In Christian religions, due to the importance of baptism, sangabs were generally used for the act of baptism. In Islamic rituals, although one of the functions of the sangab was to use water for purification and ablution (wudu), given the historical roots of the sangab in Shia culture, drinking this water during the summer heat and recalling the event of Karbala has had greater significance. The location of the sangab in Jewish temples was mainly in open spaces, gaining meaning on the path of approach to the temple and in the transition through the hierarchy of entry into the complex. In Christianity, due to the necessity of baptism by the priest and the importance of this ritual activity, sangabs were generally placed in locations close to the altar. In the Jameh Mosque of Isfahan, these sangabs are placed in different parts of the mosque in a way that an average distribution can be observed throughout. Since sangabs are generally monolithic stones and have functioned as water vessels, their geometry is usually circular or hemispherical. In the set of three examined locations, over ninety percent of the sangabs were circular, but in some cases, these sangabs were also seen in the shape of a cuboid. All sangabs in the worship buildings of Isfahan had decorations. In all sangabs, the decorations are a combination of plant motifs along with written inscriptions. The inscriptions carry different meanings based on religious beliefs and rituals. In a general view, the differences in the placement, geometry, function, and decoration of the sangabs in the three studied religions stem from differences in religious concepts, worship rituals, and also cultural and historical backgrounds. Nevertheless, the conceptual commonality in the importance of the element of water and purity in all Abrahamic religions has resulted in a shared position for the sangabs within the semantic system of religious architecture.   References Ahmadzadeh, F., Taheri, M., Salahshour, A. A., &Shavakandi, M. (2019) Typology and analysis of the carved decorations of the Atiq Mosque of Isfahan in the Safavid and Qajar periods. Scientific Journal of Naghreh, 49, 5-17. <a href="http://noo.rs/ttRs9">http://noo.rs/ttRs9</a> Eliade, M. (1997) Treatise on the History of Religions. Translated by J. Sattari. Tehran: Sorush. Birgani, A. A., & Fazeli, M. T. (2018) The Influence of Mithraism on Christianity. Specialized Quarterly of Islamic Iranian History, 6(2), 47-68. <a href="http://noo.rs/X9R3p">http://noo.rs/X9R3p</a>. Pourjafar, M. R., & Sharifi Shahidi, M. (2009) Church Architecture. Tehran: Simaye Danesh Publications. Kamalipour Azad, Z. (1994) Water from the Perspective of Religions. Abanegan, 14. Hashemi, S. R. (2010) The Fate of Sharia among Church Followers. Neyestan of Religions and Denominations, 1(1), 101-124. <a href="http://noo.rs/pLYzT">http://noo.rs/pLYzT</a> Honarfar, L. (1966) Historical Sangabs of Isfahan from the Safavid Period. Honar-o-Mardom, 52, 16-20. <a href="http://noo.rs/FcjkX">http://noo.rs/FcjkX</a>       <a href="#_ftnref1" name="_ftn1">*</a> Corresponding Author: Associate Professor, Department of Architecture, Faculty of Art and Architecture, University of Science and Art, Yazd, Iran. <a href="mailto:s.omidvari@sau.ac.ir">s.omidvari@sau.ac.ir</a> 0000-0001-9941-5158 <a href="#_ftnref2" name="_ftn2">**</a> Assistant Professor, Department of Art Research, Faculty of Art and Architecture, University of Science and Art, Yazd, Iran. <a href="mailto:j.aghajani@sau.ac.ir">j.aghajani@sau.ac.ir</a> 000-0002-2365-220Xسنگاب به &zwnj;عنوان یکی از عناصر مهم فرهنگی و مذهبی، نقش قابل &zwnj;توجهی در تاریخ ادیان مختلف ایفا کرده است. این عنصر در ادیان یهودیت و مسیحیت و اسلام، اهمیت خاصی دارد و در فرهنگ&zwnj;های دیگر نیز بهنوعی به کار رفته است. به &zwnj;علت وابستگی این ادیان به آب و به&zwnj;ویژه پاکی و طهارت، کارکرد سنگابها نیز در اماکن مذهبی متعلق به این ادیان، ویژه شده است. شهر اصفهان به دلیل داشتن محل عبادت هر سه دین یهود، مسیحیت و اسلام، محل مناسبی برای انجام پژوهش بوده است تا کارکرد سنگاب در این شهر در کنار هم بررسی شود. این مقاله با هدف شناسایی و تحلیل وضعیت سنگاب در معماری مذهبی ادیان یهودیت، مسیحیت و اسلام در بناهای عبادی اصفهان انجام شده است. روش پژوهش این مقاله، توصیفی- تحلیلی بوده و کوشیده است با بهره&zwnj;گیری از منابع مکتوب و همچنین منابع میدانی به تحلیل کارکرد این سنگاب&zwnj;ها در بناهای مختلف مذهبی بپردازد. نمونه&zwnj;ها از بناهای مذهبی در ادیان یهودیت، مسیحیت و اسلام در اصفهان به &zwnj;عنوان یکی از شهرهای تاریخی ایران انتخاب شد که در نهایت بر اساس روش تجزیه و تحلیل کیفی، تحلیل و بررسی شد. نتایج حاصل از پژوهش نشان داده است که سنگاب در مکان&zwnj;های عبادی موجود در اصفهان در کنیسه ناسی، کلیسای وانک و مسجد جامع اصفهان، دارای اشتراکات و وجه تمایزاتی بوده است. وجود آب و سنگاب در هر سه دین، نماد طهارت و پاکیزکی است، اما مکان قرارگیری، ابعاد و تناسبات، تزیینات و کتیبه&zwnj;های موجود بر سنگاب&zwnj;ها و کارکرد آن در سه بناهای عبادی مختلف، بر اساس تفاوت در ساختار مذهبی، متفاوت بوده است.

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مرکز منطقه ای اطلاع رسانی علوم و فناوریمطالعات شهر ایرانی-اسلامی2228-639X165920251227Typology of tombs in the Azerbaijan region from a monumental perspectiveگونه‌شناسی آرامگاه‌های منطقه آذربایجان از منظر یادمانی6986fa صالحه چرتاب محمدیدانش‌آموخته کارشناسی ارشد معماری، مؤسسه آموزش عالی غیرانتفاعی- غیردولتی رشدیه، تبریز، ایران0009-0006-19ا16-2087مینوقره بگلواستاد گروه معماری و شهرسازی، دانشکده معماری، دانشگاه هنر اسلامی تبریز، ایران 0000-0003-2639-2906نگارصالحی علمداریاستادیار گروه معماری، موسسه آموزش عالی غیر انتفاعی- غیر دولتی رشدیه، تبریز، ایران 0000-0001-7840-30742025329Typology of Tombs in the Azerbaijan Region from a Monumental Perspective<a href="#_ftn1" name="_ftnref1">[1]</a>   Saleheh Chartab Mohammadi<a href="#_ftn2" name="_ftnref2">*</a> Minoo Gharehbeiglu<a href="#_ftn3" name="_ftnref3">*</a>* Negar Salehi Alamdari<a href="#_ftn4" name="_ftnref4">*</a>**   The present study aims to review the “typology of tombs in the Azerbaijan region from a monumental perspective” and to explore the systematic connection between form, function, meaning, and archetype in two cognitive dimensions: “historical-geographic” and “cultural-social.” The main goal of this study is to explain how the physical language of the building (geometry, proportions, structure, and materials), ritual and social roles, symbolic connotations, and archetypal codes coexist in shaping sacred experience and collective memory. The research method is descriptive-analytical and comparative; data is collected and analyzed based on documentary sources. The findings identified five different types of clustering, including: ritual verticality or the axis of the world; multifocal ritual-social complexes; introverted ascetic retreats; cosmic polygonal orders; and community-building heroic-moral monuments. Conclusions from the results showed that Azerbaijani tombs, while continuing common formal languages, represent distinct semantic and functional scenarios and, in connection with historical-geographical and socio-cultural contexts, strengthen spatial identity and collective memory.   Keywords:Typology, Tomb, Azerbaijan, Monument, Collective Memory   Introduction Tombs, as monumental elements that play a role in building local identity and recording collective memory, have attracted the attention of researchers in architecture, anthropology, and heritage studies in recent years. Signs of erosion of symbolic functions, weakening of socio-cultural ties, and physical changes in the Azerbaijani tomb complex have been raised in field studies and heritage-oriented reports. Weakness in semantic protection, transformation of ritual functions into secondary uses, and inconsistency in physical interventions are among the reasons that justify the necessity of typological and monumental revision in the analysis of these monuments. The problem of this research is as follows: How can we find systematic and explainable links between the archetypal, physical, semantic, and functional characteristics of the tombs of the Azerbaijan region? The research community consists of a set of representative tombs in the Azerbaijan region (including examples such as Maqbar al-Shuara, Shams Tabrizi, Pouriya Vali, Mulla Hassan Kashi, Salar Daylami, Aghalar, and other local examples) and the study context is the historical-geographical composition and cultural-social networks surrounding these monuments. The main variables of the research are: archetypal features (example: ascension axis, memory house), physical indicators (geometric shape, centrality/multifocality, height), semantic components (symbols, cultural epigraphy) and socio-ritual functions (pilgrimage, community building, cultural programs). The nature of the research design is descriptive-analytical and typological, and the research method is a mixed qualitative-documentary method based on field analysis, historical documentation and matrix adaptation of the physical-semantic-functional-archetypal framework. The aim of the research is to present an analytical model that can classify tombs according to monumental patterns and clarify semantic and functional similarities; and at the applied level, to present proposals for conceptual conservation and event-based planning. Research hypotheses: 1- There is a significant relationship between the type of spatial organization (central/multifocal) and the dominance of the community-building function; (multifocal spaces provide the possibility of hosting rituals and gatherings). 2- Examples that have a multifaceted-domed structure benefit more from the archetype of the “house of memory/cosmic order” and have a higher historical-geographical semantic load; (link of the dome form with symbols of immortality in Iranian tradition). 3- Modern or simple-built tombs (such as Pouria Vali) emphasize the socio-moral function more than the ritual function; (changing social contexts and the need for contemporary symbols of identity). Each hypothesis is tested in the methodological section by indexing variables and using matrix analysis tools and case sampling. Clarifying these links can lead to conservation reinterpretation and meaning-centered planning in urban memory and regional heritage.   Research Method The research method is based on a descriptive-analytical and comparative approach. The data were collected based on written sources and historical documents and then analyzed in the form of a four-dimensional typological model including the dimensions of "physical-form", "functional", "semantic" and "archetypal". This model was simultaneously applied to two cognitive dimensions of "historical-geographic" and "cultural-social" in order to reveal the spatial and temporal connections of the buildings on the one hand and to clarify the continuity or change of cultural patterns in them on the other hand. Case examples included the tombs of Sheikh Shahab al-Din Ahri, the Tabriz Poets' Tomb, Shams Tabrizi, Mulla Hassan Kashi, Salar Daylami and Aghalar, Pouriya Vali and Aun bin Ali, each of which is considered to represent a specific branch of the tomb typology spectrum.   Results The findings show that the “dome/polygon” form in Azerbaijani tombs is not only a dominant physical pattern, but also a language for organizing sacred and memorial experience. Vertical and minimal tombs, such as the monument attributed to Shams Tabrizi, reflect the archetype of the “axis of ascension” or the “vertical world” and provide an experience of transcendence and connection with the sacred. In contrast, multifocal spatial organizations such as the Tomb of the Poets and the Awn ibn Ali complex, by creating memorial networks, emphasize social function and collective memory and become a vehicle for community building. On the other hand, small and simple tombs such as Aghalar, Salar Daylami, and Mulla Hassan Kashi demonstrate the continuity of ascetic tradition and individual-centered rituals. These examples, in comparison to larger collections, rely on solitude and the individual experience of mourning and pilgrimage rather than on physical display or spatial grandeur. The modern example of Puriya Vali, with its horizontal and sparsely decorated structure, represents a new trend in which the emphasis is on socio-moral function and heroic identity rather than ritual coding. This typology shows that the tombs of Azerbaijan, while continuing the common elements of Iranian-Islamic architecture, each present distinct semantic and functional narratives. At the macro level, the connection of these tombs with the historical-geographical context and socio-cultural context strengthens the spatial identity and the coherence of collective memory. However, in some cases, excessive overlap in conceptual layers or excessive reliance on external explanations has reduced the capacity for perceptual arousal and prevented the creation of a deep sacred experience.   Discussion and Conclusion A common pattern of movement towards “physical and semantic unity” is observed in the tombs of Azerbaijan. Most examples (except the Puriya Vali tomb) are based on a multifaceted form centered on the dome; a pattern that has ancient roots in pre-Islamic Iranian traditions and has been used over the centuries as a physical foundation for representing the sacred and immortal. Meanwhile, the Shams Tabrizi tomb, with its vertical minaret form, demonstrates the archetype of the “axis of ascension,” and the Maqbar al-Shu’ara tomb, with its spatial multiplicity and break from the centrality of the dome, displays a “multiple” pattern and a network of collective memory. In contrast, the Puriya Vali tomb, as a modern work, distances itself from the dome and, with its simple and horizontal structure, emphasizes social and moral function rather than ritual coding. The physical and semantic typology of tombs is correlated with historical-geographical and socio-cultural cognitive dimensions. Small and minimal tombs (such as Aghalar, Salar Daylami, and Mulla Hassan Kashi) demonstrate the continuity of simplicity in local contexts and individual-centered rituals, while high-rise and composite examples (Maqbareh al-Shuara, Aun ibn Ali, Sheikh Shahab al-Din Ahri) indicate the strengthening of the function of community-building and collective memory-building. Accordingly, the “dome archetype” and the “multifaceted body” as the dominant language in this region not only reveal the historical continuity of Iranian architecture, but also make the fundamental differences between individual solitude and cultural community recognizable at the semantic and functional levels. From a physical perspective, the “complex geometric composition” and “cosmic proportions” are not simply a formal language, but a strategy for encoding the “plurality of sounds” in a polycentric monument; a form that creates a “networked field-monument of memory” instead of a single tomb. The function of the building also goes beyond the “space of cultural interactions” and becomes a “platform for the representation of literary memory”; where commemorative rituals and literary events perpetuate the process of memory-making. In this research, the studied complex was classified into five “species families”: 1) “ritual verticality/universe axis” with the predominance of ascension and symbolic monofocality (Tomb of Shams Tabrizi); the minimal vertical form activates the archetype of ascension in a context for revelation. 2) “Multifocal ritual-social complexes” (Maqbar al-Shu’ara, Awn ibn Ali tomb) in which the multi-dome/multifocality of the body is combined with a collective and ritual-oriented function. 3) “Introverted ascetic retreats” (Sheikh Shahab al-Din Ahri tomb) that embody the archetype of solitude/purification with spatial minimalism. 4) “Cosmic polygonal orders” (Mullah Hassan Kashi tombs and the Deylami and Aghalar tombs) that embody the metaphor of balance and perfection with their hexagonal/octagonal and central dome. 5) “Community-building heroic-moral monuments” (Pouriya Vali tomb) that translate the moral-heroic identity into a solid and field-oriented structural language. This clustering reveals significant similarities across all four typologies and illuminates the distinctions between the “social-ritual network” and the “spiritual solitude”, or between the “symbolic verticality” and the “horizontal-ecclesiastic order”. Each tomb is defined in terms of an “archetypal operational pattern/functional scenario/geometric device”. Thus, the Tomb of the Poets as a “networked monument of memory”, Shams Tabrizi was recognized as the "axis of asceticism," Sheikh Shahab al-Din Ahri as the "retreat of asceticism," and the Polygonal Complex as "cosmic order and balance"; and the Puriya Vali Mausoleum was an example of a "moral-heroic monument" that strengthens the connection between meaning and community.   References Cellerino, A., &Foietta, E. (2018) The sanctuary and cemetery at Kal-e Chendar, Shami (Khuzestan, Iran). In Proceedings of the 11th International Congress on the Archaeology of the Ancient Near East.https://doi.org/10.2307/j.ctv10tq3zv.8 Dallai, M. (2020) The vaulted funerary hypogea in Mesopotamia between the second and first millennium BC: Localization and architectural features. EUT Edizioni Università di Trieste. <a href="http://hdl.handle.net/10077/30232">http://hdl.handle.net/10077/30232</a> Ingraham, M. L., & Summers, G. (1979) Stelae and settlements in the Meshkin Shahr plain, northeastern Azerbaijan, Iran. ArchäologischeMitteilungenaus Iran Berlin, 12. http://pascal-francis.inist.fr/vibad/index.php?action=getRecordDetail&idt=12590808 Ökse, A. T. (2005) Early Bronze Age chamber tomb complexes at GreVirike (Period IIA) on the Middle Euphrates. Bulletin of the American Schools of Oriental Research, 339(1). https://www.jstor.org/stable/25066901 Wicks, Y. (2015) Bronze ‘bathtub’ coffins in the context of 8th–6th century BC Babylonian, Assyrian and Elamite funerary practices. Bronze ‘Bathtub’ Coffins in the Context of 8th–6th Century BC Babylonian, Assyrian and Elamite Funerary Practices. https://doi.org/10.2307/j.ctvr43kwr Zalaghi, A. (2018) Digging up the past: Revisiting the Elamite underground vaulted tombs at Tappeh 497 (KS 53), Susiana Plain. In ELAMICA: Elam and its Neighbors – Recent Research and New Perspectives: Proceedings of the International Congress Held at Johannes Gutenberg University Mainz, September. https://doi.org/10.22034/PJAS.7.26.97       <a href="#_ftnref1" name="_ftn1">[1]</a>. This article is derived from the first author's master's thesis entitled "Design of the Memorial Tomb of Houshang Ebtehaj in Mohtasham Garden, Rasht", which was conducted under the guidance of the second author and the third author's thesis at the non-profit-non-governmental Roshdieh Institute of Higher Education in Tabriz. <a href="#_ftnref2" name="_ftn2">*</a> Corresponding Author: M.A of Architecture graduate, Roshdieh Non-Profit-Non-Governmental Higher Education Institute, Tabriz, Iran s.chartab.mohammady@gmail.com ORCID iD: 0009-0006-19ا16-2087 <a href="#_ftnref3" name="_ftn3">*</a>* Professor, Department of Architecture and Urban Planning, Faculty of Architecture, Tabriz Islamic Art University, Iran.                                       minoo.gharehbeiglu@gmail.com ORCID iD: 0000-0003-2639-2906 <a href="#_ftnref4" name="_ftn4">*</a>** Assistant Professor, Department of Architecture, Roshdieh Non-Profit-Non-Governmental Higher Education Institute, Tabriz, Iran. <a href="mailto:salehi.ngr@gmail.com">salehi.ngr@gmail.com</a> ORCID iD: 0000-0001-7840-3074پژوهش حاضر با هدف بازخوانی «گونه&zwnj;شناسی آرامگاه&zwnj;های منطقه آذربایجان از منظر یادمانی»، به واکاوی پیوند نظام&zwnj;مند میان فرم، کارکرد، معنا و کهن&zwnj;الگو در دو بعد شناختی «تاریخی- جغرافیایی» و «فرهنگی- اجتماعی» می&zwnj;پردازد. مسئله اصلی، تبیین چگونگی هم&zwnj;نشینی زبان کالبدی بنا (هندسه، تناسبات، ساختار و مصالح)، نقش&zwnj;های آیینی و اجتماعی، دلالت&zwnj;های نمادین و رمزگان کهن&zwnj;الگویی در شکل&zwnj;دهی تجربۀ قدسی و حافظه جمعی است. روش پژوهش، توصیفی- تحلیلی و تطبیقی است. داده&zwnj;ها بر پایه منابع اسنادی گردآوری و در چارچوب گونه&zwnj;شناسی چهارگانه شامل ابعاد کالبدی، کارکردی، معنایی و کهن&zwnj;الگویی به&zwnj; صورت کیفی تحلیل شد. نمونه&zwnj;های موردی شامل آرامگاه&zwnj;های شیخ شهاب&zwnj;الدین اهری، مقبره&zwnj;الشعرا تبریز، شمس تبریزی، ملاحسن کاشی، سلاّر دیلمی و آقالار، پوریای ولی و عون&zwnj;بن&zwnj;علی است. یافته&zwnj;ها نشان می&zwnj;دهد که الگوی غالب منطقه به شکل «گنبد/ چندوجهی» است و به&zwnj;مثابه زبان معماری قدسی به&zwnj; شمار می&zwnj;رود. در حالی &zwnj;که صورت&zwnj;های عمودی مینیمال مانند شمس تبریزی، یادآور کهن&zwnj;الگوی «محور عروج» هستند و سازمان&zwnj;های چندکانونی همچون مقبره&zwnj;الشعرا و عون&zwnj;بن&zwnj;علی به «شبکه&zwnj;های یادمانی» برای اجتماع&zwnj;سازی و حافظه&zwnj;سازی بدل می&zwnj;شوند. در مقابل، نمونه&zwnj;های کم&zwnj;حجم و حداقلی مانند آقالار، سلاّر دیلمی و ملاّحسن کاشی، استمرار ساده&zwnj;گرایی و آیین&zwnj;های فردمحور را بازتاب می&zwnj;دهند و نمونه مدرن پوریای ولی با کالبد افقی کم&zwnj;تزئین، بیش از رمزگذاری آیینی، بر کارکرد اخلاقی- اجتماعی تأکید دارد. در نتایج، پنج گونۀ مختلف خوشه&zwnj;بندی شامل: عمودیت آیینی یا محور عالم، مجتمع&zwnj;های آیینی- اجتماعی چندکانونی، خلوتگاه&zwnj;های درونگرای زاهدانه، نظم&zwnj;های چندضلعی کیهانی و یادمان&zwnj;های پهلوانی- اخلاقی اجتماع&zwnj;ساز، بازشناسی شد. جمع&zwnj;بندی نتایج نشان داد که آرامگاه&zwnj;های آذربایجان ضمن تداوم زبان&zwnj;های فرمی مشترک، سناریوهای معنایی و کارکردی متمایزی را بازنمایی می&zwnj;کنند و در پیوند با زمینه&zwnj;های تاریخی- جغرافیایی و فرهنگی- اجتماعی، به تقویت هویت مکانی و حافظه جمعی می&zwnj;انجامند؛ هرچند در برخی نمونه&zwnj;ها، هم&zwnj;پوشانی مفهومی و تأکید افراطی بر تبیین&zwnj;های بیرونی، ظرفیت برانگیختگی ادراکی و دستیابی به مدلی تطبیقی برای خوانش روابط معنادار را دشوار می&zwnj;سازند.

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مرکز منطقه ای اطلاع رسانی علوم و فناوریمطالعات شهر ایرانی-اسلامی2228-639X165920251227Analysis of Fundamental Themes of the Islamic Governance Model in Urban Management: Tehran Cityواکاوی مضامین بنیادین الگوی حکمرانی اسلامی در مدیریت شهری: شهر تهران87102fa بهروز بادكواستاديار گروه گردشگري، دانشکده گردشگری، دانشگاه علم و فرهنگ، تهران، ايران orcid.org/0009-0005-6581-00412025827Analysis of Fundamental Themes of the Islamic Governance Model in Urban Management: Tehran City   Behrooz Badkoo<a href="#_ftn1" name="_ftnref1">*</a>   Governance is the systematic organization and regulation of the relationships between the government and society to achieve objectives. This study explores the fundamental themes and components of the Islamic governance model in urban management, with a focus on Tehran. The main approach for analysis is thematic analysis of semi-structured interviews with 30 experts and managers. Findings indicate that the principles and processes of Islamic governance differ from common global models in some components and are based on divine principles, spirituality, justice, honesty, rule of law, active citizen participation, and Jihadi management. This model emphasizes not only economic and social development but also deepening rationality, moral growth, spirituality, human excellence, and promoting an Islamic lifestyle.   Keywords: Islamic Governance, Urban Management, Sustainable Development, Justice, Citizen Participation.   Introduction Good urban governance, as a key principle of sustainable development, plays a vital role in improving citizens’ quality of life. With increasing urban populations and the complexities of city growth, there is a need for a comprehensive model of effective urban governance (Dabbirzadeh et al., 1403) In Islamic societies, the Islamic governance model is proposed as a superior alternative to the Western materialistic paradigms, which are often promoted by global organizations. Unlike Western paradigms, Islam offers profound insights into human nature and existential relationships, along with a value-based and normative system for a desirable human life—challenging the prevalent materialistic and secular notions (Refiyian et al., 1401: 24). Urban governance systems are responsible for implementing programs, decisions, and policies aimed at improving the interests of all citizens and are regarded as participatory processes for development (Sabzehie et al., 1400: 117). Among Iranian cities, Tehran, due to its strategic importance can serve as a prominent example for illustrating and implementing a successful Islamic governance model in urban management. Based on this, and considering the following factors, Tehran city can act as a pioneering case for Islamic governance. Accordingly, the Tehran Municipality was selected as the case study for this research. The main aim of the study is to identify the fundamental themes of the Islamic governance model in urban management within Tehran Municipality. The primary research question is: What are the indicators, components, and levels of Islamic governance from the perspective of senior managers in Tehran Municipality?   Theoretical Foundations In the theoretical literature, four models of urban governance have been identified: managerial governance, participatory governance, growth-oriented governance, and welfare governance. These models collectively encompass a comprehensive range of governance styles observed across various countries and cities worldwide. Managerial governance involves local governments assuming the primary responsibility for meeting the needs and desires of citizens and residents. This is achieved through the direct provision and delivery of services by entities overseen by municipal authorities and local management structures. Participatory governance, predominantly observed in developed European countries, emphasizes the active involvement of diverse groups and stakeholders in urban management. This model requires participation at multiple levels of policymaking, planning, and operational implementation, involving various public, governmental, and private organizations. Growth-oriented governance focuses on fostering close and reciprocal interactions and collaborations between the private and public sectors. Establishing such partnerships necessitates the precondition of suitable political institutions at local, regional, and national levels, conducive to facilitating effective cooperation. Welfare governance prioritizes the creation of public welfare through national and local governments. Under this model, the primary strategy involves securing extensive resources and facilities by the national government and allocating them to cities and regions to meet the needs and desires of local citizens and residents.     Research Methodology Initially, a library research approach was employed, collecting necessary information from accessible documentary and electronic sources—including books, articles, projects, previous studies, national and local laws, such as the country's five-year development plans, and Tehran Municipality’s programs. The statistical population for the field survey consisted of senior managers and planners of Tehran. A sample of 30 participants was selected based on the theoretical saturation method, using purposive sampling. Data analysis of the interviews was conducted qualitatively through thematic or code-based analysis using MAXQDA software.   Findings Based on the research findings, an initial set of 120 codes was systematically reduced to 30 subcategories. These subcategories were further condensed into core themes that constitute the Islamic governance model. The main themes include empowerment, long-term planning, organization, institutionalization, courage, evaluation, accountability, public participation, autonomy and freedom of choice, equality, consultation, self-awareness, avoidance of rent-seeking behavior, honesty and integrity, legality, adherence to law, influence, advocacy, efficiency, effective management, sacrifice and bravery, round-the-clock effort, spiritual leadership, entrepreneurial spirit, integrity, fairness, spatial justice, and justice. In the third stage of analysis, the thematic analysis method was employed to transform the subcategories into overarching core themes. During this phase, the 30 subcategories were further distilled into eight principal themes, which serve as the foundational elements of the Islamic governance model in the Tehran Municipality. These core themes include facilitation of development, responsibility and accountability acceptance, fostering participatory and autonomous environments, transparency and honesty in actions, strict adherence to law, efficiency in operations, jihadist leadership, and fairness coupled with spatial justice. Based on this framework, the fourth stage involved identifying the central organizing theme of the research, which was derived from the set of eight main themes. This overarching theme is designated as "Islamic Governance in Urban Management of Tehran."   Results Islamic governance comprises a set of principles, frameworks, and processes that collectively enhance urban management performance in Tehran. The core principles of Islamic governance stem from divine worldview and spirituality and serve as its foundation. Its framework emphasizes citizen participation, transparency, and anti-corruption measures. The processes facilitating this framework include digitalization, continuous and accurate supervision and evaluation, along with managers’ honesty and integrity According to the identified principles and framework, the ultimate goal of Islamic governance encompasses creating a development-enabling environment, accepting responsibility and accountability, fostering participatory and transparent spaces, rule of law, efficiency, Jihadi management, and justice and fairness. The primary arm of Islamic city governance regarding the relationship between government and citizens is maximizing citizen participation, incorporating their opinions into decision-making processes, and creating conditions conducive to human development and excellence.   References Dabirzadeh, Shahrivar, Shafiei, Mahmoud, Mirmousavi, Seyed Ali. (2005). Analysis of the Themes in the Realization of the Model of Good Urban Governance (Case Study: Tehran Municipality). Iranian-Islamic Urban Studies, 57(15), 69-89. <a href="https://iic.ihss.ac.ir/Article/49111">https://iic.ihss.ac.ir/Article/49111</a>. Elder, N., A. H. Thomas, and D. Arter (1982) The consensual democracies? The government and politics of the Scandinavian states. Oxford, UK: Martin Robertson Ghasemi Siyani, Mohammad; Ghasemi, Iraj; Heydari, Hossein. (2020). Developing a Conceptual Framework for Neighborhood-Based Participatory Planning in Iranian Cities: Case Studies of Sirus, Javadiyeh, and Haft Chenar Neighborhoods in Tehran. Iranian-Islamic Urban Studies, 11(41), 41-83. https://doi.org/10.1001.1.2228639.1399.11.41.4.3 Ghazizadeh, Alireza. (2021). The Governance Gap in Iran’s Islamic Republic Information System. Strategic Studies, 24(4), 155-185. https://sid.ir/paper/1008725/fa Ghandhari, Mohammad; Andelib, Alireza; Zahrasaberi, Zahra Sadat Saeideh. (2024). Urban Governance Indicators Based on Islamic Principles. Geographical Research Quarterly, 39(3), 329-337. http://georesearch.ir/article-1-1632-fa Jones, B. D., and L.W. Bachelor (1986) The sustaining hand: Community leadership and corporate power. Lawrence: University Press of Kansas. Keating, M. (1991) Comparative urban politics. Aldershot, UK: Edward Elgar. Mollenkopf, J. H. (1983) The contested city. Princeton, NJ: Princeton Univ, Press. Sabzeh-ei, Mohammad Taqi; Begi, Milad; Mobaraki, Mohammad; Afshar Kohanjoo, Javad. (2021). Strategic Research on Iranian Social Issues (Strategic Research on Security and Social Order). Strategic Studies Quarterly, 10(3), 117-141. https://doi.org/10.22108/srspi.2025.142322.2019 Salminen, Ari (2010) Ethical Governance A Citizen Perspective VAASAN YLIOPISTON, Refiyian, Mohsen; Mehrabi, Mehrab; Khodor Daryanord. (2022). Evaluation of the Status of Indicators of Islamic Governance Model in Iran’s Urban Management System. Islamic Management Quarterly, 30(3), 1-28. https://doi.org/10.1001.1.22516980.1401.30.6.6.5 Rangriz, Hassan. (2023). Designing an Islamic Governance Model Based on Religious Teachings. Islamic Revolution Research Journal, 13(46), 1-21. <a href="https://doi:10.22084/rjir.2022.26751.3534">https://doi:10.22084/rjir.2022.26751.3534</a>       <a href="#_ftnref1" name="_ftn1">*</a> Assistant Professor, Department of Tourism, Faculty of Tourism, University of Science and Culture, Tehran, Iran. b.badkoo@usc.ac.ir https://orcid.org/0009-0005-6581-0041حکمرانی، علم ساماندهی و تنظیم روابط متقابل دولت و جامعه در دستیابی به اهداف متصور برای کشور، شهر یا سازمان است. بر این اساس هر جامعه، شهر یا سازمانی باید مبتنی بر اهداف، نوع روابط و ارزش&zwnj;ها و نگرش&zwnj;های خود، الگوی مطلوب و مؤثر حکمرانی را تبیین نماید. در این تحقیق تلاش شده تا به شیوۀ کیفی و با مصاحبه، عوامل، مؤلفه&zwnj;ها و شاخص&zwnj;های حکمرانی اسلامی در مدیریت شهری تهران از ديدگاه مديران ارشد شهرداري، واکاوی و استخراج شود. این تحقیق با روش کیفی (تحلیل مضامین) و انجام مصاحبه&zwnj;های نیمه&zwnj;عمیق با تعداد سی نفر از خبرگان، مدیران،&zwnj; اساتید و کارشناسان متخصص در حوزۀ مرتبط با مسائل شهری انجام پذیرفته است.&zwnj; نتایج نشان می&zwnj;دهد که اصول، چارچوب و فرایندهای حکمرانی اسلامی در برخی مؤلفه&zwnj;ها، متفاوت از الگوهای رایج جهانی حکمرانی است. چارچوب الگوی حکمرانی اسلامی شهر تهران شامل هشت عامل اصلی مشارکت&zwnj;طلبی،&zwnj; شفافیت و کنترل فساد، ظرفیت&zwnj;سازی برای توسعه، قانون&zwnj;گرایی،&zwnj; رهبری و حرکت جهادی، انصاف و عدالت&zwnj;محوری، کارآیی &zwnj;(اثربخشی)، مسئولیت&zwnj;پذیری و پاسخگویی است. در الگوی حکمرانی اسلامی باید زمینه&zwnj;های تعمیق عقلانیت و تزکیه نفس، رشد اخلاق و معنویت&zwnj;گرایی دینی، تعالی و سعادت انسان، کمال مادی و معنوی و گسترش سبک زندگی اسلامی همراه با نشاط و ایمنی فراهم آید. همچنین بازوی اصلی حکمرانی اسلامی درباره رابطۀ حکومت و مردم، حداکثرسازی مشارکت شهروندان و استفاده از نظرهای آنها در حوزه&zwnj;های تصمیم&zwnj;سازی و تصمیم&zwnj;گیری و ایجاد شرایط مناسب برای توسعه و تعالی انسان است.

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مرکز منطقه ای اطلاع رسانی علوم و فناوریمطالعات شهر ایرانی-اسلامی2228-639X165920251227A Socio-Spatial Analysis of the Factors and Forces Influencing the Transformation of Bushehr’s Relationship with the Sea during the Pahlavi Eraتحليلي اجتماعي- مكاني از عوامل و نيروهاي مؤثر بر تغيير ارتباط شهر بوشهر با دريا در دوره پهلوی اول و دوم103122faحمیدرضابحرانیدانشجوی دکتری شهرسازی، گروه شهرسازی، دانشکده معماری و شهرسازی، دانشگاه هنر اصفهان، اصفهان، ایران0000-0002-8704-8546بهادرزمانیدانشیار طراحی شهری، گروه شهرسازی، دانشکده معماری و شهرسازی، دانشگاه هنر اصفهان، اصفهان، ایران0000-0001-5913-04812025515A Socio-Spatial Analysis of the Factors and Forces Influencing the Transformation of Bushehr’s Relationship with the Sea during the Pahlavi Era<a href="#_ftn1" name="_ftnref1">[1]</a>   Hamidreza Bahrani<a href="#_ftn2" name="_ftnref2">*</a> Bahador Zamani <a href="#_ftn3" name="_ftnref3"></a>**   The transformation of Bushehr from a commercial port during the Zand and early Qajar periods into an industrial and military port in the Pahlavi II era was shaped by a variety of factors and forces. Many of these forces conflicted with, or disregarded, the values, needs, and desires of the local population. As a result, the direct, continuous, and identity-forming relationship between the local community and the sea—and consequently the city’s spatial structure—was significantly weakened, leading to the deterioration of its original urban core. This study aims to identify the key factors and explain how they influenced the changing relationship between the city of Bushehr and the sea during the Pahlavi I and II periods. Accordingly, the central research question focuses on what these influencing forces were and how they shaped this transformation during the mentioned period. Adopting a qualitative approach, this research employs a combination of historical-interpretive methods and single-case study analysis. The findings reveal that the most influential forces in altering Bushehr’s connection with the sea during the Pahlavi era were political forces at both national and international levels. In pursuit of their strategic objectives and interests on land and sea, these forces exerted power over the city’s political, economic, social, and cultural structures, as well as its built environment. This, in turn, led to the weakening of Bushehr’s relationship with the sea and the decline of its four historic neighborhoods.   Keywords: City–Sea Relationship, Urban Transformation, Socio-Spatial Approach, Bushehr.   Research Methodology Given the issue concerning the deterioration of the four historic neighborhoods—Behbahani, Shanbedi, Dehdashti, and Kooti—as the original core of the city of Bushehr, this study seeks to identify the factors and forces that influenced the changing relationship between Bushehr and the sea, and to explain how these forces shaped this transformation during the Pahlavi I and II periods. Considering the nature of the research question and the selected historical timeframe, the study follows a qualitative approach using a combination of historical-interpretive methods and single-case study analysis. The research was conducted in three steps: Step 1 – Reviewing prior studies on city-sea relations within the framework of the theoretical model; Step 2 –Explaining the urban development process of Bushehr based on the theoretical framework, using data gathered from archival research (e.g., historical maps, images, biographies, travelogues, and books) and direct observation (architectural and urban remnants); Step 3– Establishing connections between changes in the built and social environments and the sea in order to answer the research questions and achieve its objectives (Figure 2).   Analysis (Explaining Bushehr’s Relationship with the Sea) During the Pahlavi I period, Bushehr’s political structure began interacting with the sea primarily to serve the limited economic interests of the central government. With the onset of World War II, the sea evolved into a tool for dominating all social processes in Bushehr. This resulted in the weakening of commercial and trading activities and the establishment of government offices, reducing Bushehr’s economic and social ties to the sea solely to traditional fishing practices. Consequently, the built environment—especially following new developments in the eastern and northeastern parts of the city (where exclusive warehouses were built)—also lost part of its physical connection with the sea. In the Pahlavi II period, the sea became a means through which Bushehr’s political structure was once again empowered, this time to serve broader military, political, and economic interests of the central government. As a result, with the expansion of service and industrial activities geared toward national goals, the economic ties between the city and the sea were further weakened. The deployment of a new workforce into state-run service and industrial sectors transformed the city's social structure. Previously, Bushehr’s society had been rooted in livelihoods derived directly from the sea. However, as this connection faded, the community's survival was no longer dependent on the sea. A new class of civil servants began to emerge in Bushehr during this period, bringing with it different needs that shaped a new kind of social relationship with the sea—centered around nature appreciation, leisure, walking, sports, sunset watching, and other recreational activities. During this time, the sea also became a gateway for the introduction of foreign cultures—especially from modern societies—into Bushehr’s cultural structure, a process that was accelerated by the presence of an educated, professional class. Accordingly, with the expansion of maritime institutions such as the Ports and Shipping Organization, the physical connection to the sea in the northern and eastern parts of the city was entirely severed, and urban expansion shifted southward—away from the sea.   Conclusion (The Nature of the Forces and Their Influence on Bushehr’s Changing Relationship with the Sea) Within the socio-spatial framework, the major transformations in Bushehr during the Pahlavi I and II periods are understood as outcomes of socio-spatial processes that unfolded over time in a social setting situated near the sea. As illustrated in Figure 1, the sea consistently interacted with other elements of this process—both as a natural feature and a development factor. It influenced and was influenced by the city’s social environment (including political, economic, social, cultural structures, and individuals) and its built environment (including development agents and new urban expansions). The findings from the analysis of Bushehr’s development process during the Pahlavi I and II periods indicate that the most influential forces in altering the city’s relationship with the sea during Pahlavi I were Reza Shah’s national policies (a political force at the national scale), and the outbreak of World War II (a political force at the international scale). These two forces triggered changes in Bushehr’s political and economic structures and led to the emigration of the merchant community from the city, thereby transforming its social and cultural ties to the sea. During the reign of Mohammad Reza Shah, the central government policies (a political force at the national scale) repositioned Bushehr as a strategic military and industrial port. These policies reshaped the political and economic structures of the city, leading to an influx of state employees and workers. As a result, the city’s social and cultural structures were once again transformed—this time not through the departure of merchants (as in the Pahlavi I period), but through the arrival of civil servants (Table 1 and Table 2). Thus, during both Pahlavi periods, the weakening of Bushehr’s political, economic, social, and cultural ties with the sea also undermined its physical relationship with the coastline. Urban growth shifted to the southern parts of the city (with the development of new neighborhoods), leading to the deterioration of its historic core—specifically, the neighborhoods of Behbahani, Shanbedi, Dehdashti, and Kooti.   References Al-Ansari, F. (2009) Public open space on the transforming urban waterfronts of Bahrain: The case of Manama City (Ph.D. thesis), Newcastle University. (Link: https://theses.ncl.ac.uk/jspui/handle/10443/522). Al-Saud, L.E. & Goussous, J.S (2023) »Waterfront Urban Regeneration and Its Impact on Socio-cultural Activities (The Case of Jeddah Waterfront) «, International Conference on Silk Road Sustainable Tourism Development and Cultural Heri. 21-32. (DOI: 10.1007/978-3-031-31027-0_3). Balsas, C (2024) »Exploring theoretical trends in placemaking: towards new perspectives in spatial planning«, Sustainabilit, 16, 1-13. (DOI: 10.1108/JPMD-11-2017-0113). Brandeler, F. & Gupta, J. & Hordijk, M (2018) »Megacities and Rivers: Scalar Mismatches between Urban Water Management and River Basin Management«, Journal of Hydrology, 18, 1–32. (DOI: 10.1016/j.jhydrol.2018.01.001). Chen, L. & Leng, H. & Dai, J. & Liu, Y. & Yuan, Z (2024) »Regeneration on Ecological and Historical Dimensions: Insight from a Unique Case in Beijing«, Land, 13(674), 1-27. (DOI: 10.3390/land13050674). Clemente, M (2014) »Sea and city: Maritime identity for urban sustainable regeneration«, Territorio della Ricerca su Insediamenti e Ambiente, 11(2), 19-34. (DOI: 10.6092/2281-4574/2095). Conzen, M.P (2013) »Substance, method, and meaning in urban morphology«, Urban Morphology, 17(2), 132-134. (DOI: 10.51347/jum.v17i2.4566). Feng, J. & Hou, H (2023) »Review of Research on Urban Social Space and Sustainable Development«, Sustainability, 15(22), 1-26. (DOI: 10.3390/su152216130). Geddes, I. & Chatzichristou, C. & Charalambous, N. & Ricchiardi, A (2024) »Agency within Neighborhoods: Multi-Scalar Relations between Urban Form and Social Actors«, Land, 13(269), 1-30. (DOI: 10.3390/land13030269). Istrate, A. L., & Madfors, E (2024) »Research-by-design for nature-based riverfronts in socially complex urban areas: rethinking Liffey Boardwalk in Dublin«, Cities & Health, 1–12. (DOI: 0.1080/23748834.2024.2381964). Kostof, S (1991) The City Shaped: Urban Patterns and Meanings. 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This paper is extracted from ongoing “Hamidreza bahrani”’s Ph.D thesis entitled “An investigation of the forces affecting the city-sea relation, and its impact on the transformation of the coastal line public open spaces qualities; (Case study: Bushehr’s coastal line spaces)” under the supervision of the second author at the Faculty of “Architecture and Urban Planning”, “Art University of Isfahan” in “Isfahan, Iran”. <a href="#_ftnref2" name="_ftn2">* Ph.D </a>Student of Urban Planning, Department of Urban Planning, Faculty of Architecture and Urban Planning, Art University of Isfahan, Isfahan, Iran. <a href="mailto:hamidreza_bahrani@yahoo.com">hamidreza_bahrani@yahoo.com</a> ORCID: 0000-0002-8704-8546 <a href="#_ftnref3" name="_ftn3"></a>** Associate Professor of Urban Design, Department of Urban Planning, Faculty of Architecture and Urban Planning, Art University of Isfahan, Isfahan, Iran. <a href="mailto:B.zamani@aui.ac.ir">B.zamani@aui.ac.ir</a> ORCID: 0000-0001-5913-0481  فرآیند دگرگونی شهر بوشهر از یک بندر تجاری در دوره زندیه و اوایل قاجاریه به یک بندر صنعتی و نظامی در دوره پهلوی دوم، تحت&zwnj; تأثیر عوامل و نیروهای متعددی شکل گرفته است. از آنجا که اغلب این نیروها در تضاد یا بیتوجه به ارزشها، نیازها و خواسته های مردم شهر بوشهر بوده، ارتباط مستقیم، مداوم و هویت&zwnj;بخش جامعه محلی و به تبع آن، ساختار فضایی این شهر با دریا را تضعیف نموده و موجبات فرسودگی هسته اولیه آن را ایجاد کرده است. هدف مقالۀ پیش&zwnj; رو، شناسایی این عوامل و تبیین نحوۀ اثرگذاری آنها بر تغییر ارتباط دریا با شهر بوشهر در دوره پهلوی اول و دوم است. از این&zwnj;رو پرسش پژوهش بر چیستی عوامل و نیروهای مؤثر بر تغییر ارتباط دریا با شهر بوشهر و چگونگی اثرگذاری آنها بر این فرآیند در دوره یادشده تمركز يافته است. اين پژوهش با رويكرد كيفي و با استفاده از روش&zwnj;هاي تاريخي- تفسيري و مطالعه تک&zwnj;موردی انجام گرفته است. دادهها از طریق بررسی منابع آرشیوی شامل نقشهها، تصاویر، متون و سفرنامهها و نیز مشاهده مستقیم، گردآوری شده است. نتایج نشان میدهد که مؤثرترین نیروها بر تغییر ارتباط دریا با شهر بوشهر در دوره پهلوی اول و دوم، نیروهای سیاسی در مقیاس ملی و بین&zwnj;المللی هستند. این نیروها در راستاي تأمين اهداف و منافع خود در دریا و خشکی از طريق اعمال قدرت بر ساختارهای سیاسی، اقتصادی، اجتماعی، فرهنگی و به&zwnj;تبع آن محیط ساختهشده شهر بوشهر، موجب تضعیف ارتباط این شهر با دریا و فرسودگی چهار محله قدیمی آن شدهاند.

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