Volume 13, Issue 2 (6-2025)                   JRIA 2025, 13(2): 0-0 | Back to browse issues page

XML Persian Abstract Print


Download citation:
BibTeX | RIS | EndNote | Medlars | ProCite | Reference Manager | RefWorks
Send citation to:

Ekhlasi A, Mozaffar H, Taghdir S. (2025). The principles of designing Islamic centers with the approach of cultural coexistence: A case study in England. JRIA. 13(2),
URL: http://jria.iust.ac.ir/article-1-1764-en.html
1- Department of Architecture, Iran University of Science and Technology, Tehran, Iran.
Abstract:   (57 Views)
"Islamic centers" are one of the most important symbols of the presence of Muslims in non-Muslim countries and are very important in terms of identity. Also, on the other hand, these centers are considered the cultural representative of the Muslim community in the public opinion of the host society. Therefore, how they are designed is of particular importance. The aim of this research is to find principles for the design of Islamic centers that will lead to the preservation and strengthening of the identity of Islamic culture and the improvement of coexistence with the host communities.
This research first identified the dimensions of the problem by examining the previous studies and it was determined that the two concepts of "identity" and "coexistence" are the main issues in this research. Then, the concepts of "identity" and "coexistence" in the architecture of Islamic centers were examined based on the model of place components in the three axes of "meaning", "physical form" and "activity". The focus of this research is on examining the issue of "identity" and "coexistence" from the point of view of Muslim users; Therefore, in order to get a more comprehensive and accurate view, a questionnaire tool was used. Due to the fact that following this research, the researchers wanted to design an Islamic center in England, a questionnaire was conducted among Muslims living in England. This questionnaire includes closed and open questions and was conducted with the aim of identifying and investigating the needs, views and visual preferences of the Muslim community. The results of this research were obtained based on comparative analysis of questionnaire results and library studies and previous researches of researchers in this field.
The result of the research is presented in the form of a strategic model in three axes "Meaning", "Physical Form" and "Activity", which presents principles in each section that can be applied in design to "improve the coexistence of Islamic centers with the host society." and "preserving Islamic identity" help Islamic centers. The results of this research indicate that the use of symbols of Islamic values ​​in design by creating an opportunity to express identity, reduces the feeling of deprivation and increases the sense of acceptance in the society in the Muslim minority, and causes a reduction in cultural tensions and an increase in the sense of belonging. closer to the national culture of the host country. On the other hand, trying to use visual elements and common values ​​will reduce the sensitivities of the host society and better communication with the Muslim population. By using a convergent approach, Islamic centers can play a role both as a religious center for Muslims and as a cultural center for the whole society. This can lead to the strengthening of Islamic culture and the attractiveness and improvement of the image of Islamic culture and Muslim society in the public opinion of the host society. As a result, "identity" and "coexistence" are not two concepts independent of each other, so in order to achieve "stable cultural coexistence with the host society" while "preserving Islamic identity", both aspects should be considered in the design of Islamic centers.
     
Type of Study: Research | Subject: Strategic and practical principals in Islamic architecture and urbanism
Received: 2024/07/30 | Accepted: 2025/03/1 | Published: 2025/06/9

References
1. ارجمندی, ه., میرلو, م., & اسدزاده, س. (1390). نور و رنگ: تأثیرات معنوی و روانشناختی نور و رنگ خانه های سنتی ایرانی بر ساکنان. اطلاعات حکمت و معرفت, 69(6), 25-30.
2. الگ‌گرابار, & طهوری, ن. (1386). روش: نماد و نشانه در تفسیر معماری اسلامی. گلستان هنر, 9(3), 13-25.
3. بهشتی, س., & رستگار, ی. (2014). تبیین جامعه شناختی مدارای اجتماعی و ابعاد آن در بین اقوام ایرانی. 4(2), 7-35.
4. تقدیر, س. (1396). تبیین مراتب و فرایند ادراک انسان و نقش آن در کیفیت خلق آثار معماری بر اساس مبانی حکمت متعالیه. پژوهش های معماری اسلامی, 5(1 (پیاپی 14) #p0014), 48-67. SID.
5. توسلی, م., & بنیادی, ن. (1393). طراحی فضای شهری: فضاهای شهری و جایگاه آنها در زندگی و سیمای شهر.
6. حاتمی نژاد, ح., پوراحمد, ا., زیاری, ک. ا., & حبیبیان, ب. (2019). بررسی تاثیر مولفه های کالبدی بر دلبستگی مکانی در راستای تحقق محله پایدار، مطالعه موردی: شهر اهواز. معماری و شهرسازی پایدار, 6(2), 65-83. [DOI:10.22061/jsaud.2019.989]
7. حجتی, س., & سلمان, ب. (1385). همزیستی ادیان توحیدی از دیدگاه قرآن و روایات. پژوهش دینی, (13), 29-49. SID.
8. حسینی, س., & کاملی, م. (1393). تأثیر عناصر کالبدی معماری مساجد سنتی و مدرن ایران بر ذهن کودکان. پژوهش های معماری اسلامی, 2(1), 147-160.
9. حمزه نژاد, م., & عربی, م. (1393). بررسی اصالت اسلامی ایرانی در مساجد نوگرای معاصر؛ مطالعه موردی: طرح مسجد چهارراه ولی عصر (عج) تهران. مطالعات شهر ایرانی اسلامی, (15), 42-61. SID.
10. حیاتی, ح., فاخری رئوف, م., & کاروانی, ب. (1398). نقش قبله در جهت گیری مساجد سنتی شهر دزفول. باغ نظر, 16(70), 49-60. SID.
11. خاکپور, م., & کاتب, ف. (1396). بررسی تطبیقی معماری دینی در مسیحیت و اسلام با نقد نظریات تیتوس بورکهارت (مطالعه موردی: اصفهان). باغ نظر, 14(50), 57-70.
12. خان محمدی, م., عظیمی, س., رحمانیانی, ی., & حسینی, م. (1395). مطالعه کمی و کیفی نقش ایوان در خانه های سنتی و احیاء آن در کالبد تراس (مطالعه موردی: آپارتمان های میان مرتبه شهر تهران). هویت شهر, 10(26), 21-32. SID.
13. دانشمند, س., & نقره‌کار, ع. (1392). چگونگی طراحی ورودی بنا با توجه به اصول شکل گیری معماری آستانگی. مطالعات شهر ایرانی اسلامی, 11(3), 79-90.
14. دوستی‌مطلق, پ. (1388). بررسی تاریخچه ورودی. معماری و شهرسازی آرمان­شهر, 2(2), 91-104.
15. رستم‌نژاد, م. (1390). اصول حاکم بر گفت و گو و همزیستی با پیروان ادیان-با تأکید بر قرآن کریم -. پژوهشنامه حکمت و فلسفه اسلامی, 36(10), 17-32.
16. رضایی نیا, ع. (1396). صورت ایوان در معماری ایرانی, از آغاز تا سده های نخستین اسلامی. مطالعات معماری ایران, 6(11), 125-144. SID.
17. زرگر, ا., ندیمی, ح., & مختارشاهی, ر. (n.d.). راهنمای معماری مساجد.
18. ساروخانی, ب. (1380). دایره‌المعارف علوم اجتماعی (جلد 2).
19. سالمی, م., همزه ای, م., & میرک زاده, ع. ا. (2011). سنجش پایداری اجتماعی زنان روستایی شهرستان سنقر. مطالعات اجتماعی روان شناختی زنان, 9(1), 55-76. [DOI:10.22051/jwsps.2011.1391]
20. سجودی, ع., نیازی, م., & نقی پور ایوکی, س. (2024). فراتحلیل مطالعات رابطه سرمایه فرهنگی و مدارای اجتماعی در ایران (با تاکید بر متغیر تعدیل گر گروه سنی). دین و ارتباطات (دانشگاه امام صادق/ نامه صادق), 31(1), 209-236. [DOI:10.30497/rc.2023.239974.1738]
21. سلطان راده, ح. (n.d.). فضاهای ورودی در معماری سنتی ایران.
22. سلمانی, ا., رحیمی, م., & خاک زند, م. (1394). بررسی اهمیت, اولویت و اصالت فضای باز در مسجد. پژوهش های معماری اسلامی, 3(4 (پیاپی 9)), 34-49. SID.
23. طاهرطلوع دل, م., مهدی نژاد, ج. ا., & صادقی حبیب آباد, ع. (1395). بازشناسی مانایی ماهیت انگاره های قدسی در معماری اصیل اسلامی ایران مبتنی بر شناسایی هویت پایدار کالبد مساجد جامع ایرانی. معماری و شهرسازی پایدار, 4(2), 17-30. SID.
24. طایفه, ا., حجت, ع., & انصاری, ح. (1394). تعریف و تدوین دستگاه واکاوی فرم معماری مبتنی بر تحلیل و بازاندیشی دستگاه نقد. مطالعات معماری ایران, 4(8), 73-88. SID.
25. علی دوست, ر. س., کریمی آذری, ا., & پرویزی, ر. (1397). بررسی مؤلفه های هویت و مکان در بافتهای تاریخی با رویکرد پدیدارشناسانه, با هدف دستیابی به اصول طراحی بافتهای جدید شهری نمونه موردی: محله ساغریسازان رشت. معماری و شهرسازی پایدار, 6, 39-60. SID.
26. فتاحی, ش. ا., & عمرانی پور, ع. (1393). تحلیل نقش محور قبله در سازماندهی فضایی مساجد معاصر شهر ایلام. پژوهش های معماری اسلامی, 1(2), 95-111. SID.
27. فلاحت, م. (1384). نقش طرح کالبدی در حس مکان مسجد. هنرهای زیبا, (22), 35-42. SID.
28. قیم, ع. (1380). ایرانشناسی: نگاهی جامعه شناختی به زندگی و فرهنگ مردم عرب خوزستان. مطالعات ملی, 7(2), 185-226.
29. کیایی, م., پیوسته گر, ی., & حیدری, ع. ا. (1396). جایگاه پایه ای ایوان در ارتقاء راندمان عملکردی در مساجد. پژوهش های معماری اسلامی, 5(1), 68-83. SID.
30. محبوبی, ق., مختاباد‌امرئی, م., & عطار‌عباسی, م. (1395). باز شناخت هستمندی همزیستی درون و بیرون معماری مساجد ایران (با تاکید بر روش فازی). کیمیای هنر, 21(5), 57-75.
31. محمودی, ع. (1384). بازنگری اهمیت ایوان در خانه های سنتی (با نگاه ویژه به بم). هنرهای زیبا, (22), 53-62. SID.
32. مرادی نسب, ح., بمانیان, م., & اعتصام, ا. (1397). نقش کیفی هندسه در پایایی شکلی هندسی حیاط مرکزی مساجد ایران. اندیشه معماری, 2(4), 53-62. SID.
33. مظفر, ف., ندیمی, ه., & صالحی, ا. (1395). هویت مکان های تاریخی در بستر تغییر؛ تحقیق در مبنای نظری مواجهه هویت مکان های تاریخی با تغییر. مرمت و معماری ایران (مرمت آثار و بافت های تاریخی فرهنگی), 6(11 #a00384), 1-12. SID.
34. معماریان, غ. ح., & پیرنیا, م. ک. (2013). آشنایی با معماری اسلامی ایران.
35. ممانی, ح., یاری, ف., & حقیر, س. (1397). مؤلفه‌های معماری ایرانی-اسلامی و نقش هویت بخش تزئینات. هنر و تمدن شرق, 21(6), 37-46.
36. منان رئیسی, م., & نقره کار, ع. (1393). ارزیابی هندسی فضایی مساجد معاصر تهران با استفاده از تحلیل مضمونی متون دینی. پژوهش های معماری اسلامی, 1(4), 30-46. SID.
37. مهدوی نژاد, م. ج., & مشایخی, م. (1389). بایسته های طراحی مسجد بر مبنای کارکردهای فرهنگی- اجتماعی. معماری و شهرسازی آرمان شهر, 3(5), 65-78.
38. میرشاه زاده, ش., اسلامی, س., & عینی فر, ع. (1390). نقش فضای مرزی - پیوندی, در فرایند آفرینش معنا, ارزیابی توان معنا آفرینی فضا به کمک رویکرد نشانه شناسی. هویت شهر, 5(9), 5-16. SID.
39. نتیکو. (2019, December 13). مطالعه موردی چیست؟ ( همره با 3 نکته مهم). ویرگول. https://virgool.io/BookReading/%D9%85%D8%B7%D8%A7%D9%84%D8%B9%D9%87-%D9%85%D9%88%D8%B1%D8%AF%DB%8C-fopnhpm4vmzj
40. ندیمی, ه. (1378). حقیقت نقش. فرهنگستان علوم, 14(6), 19-34.
41. نقره کار, ع. (1395). نسبت اسلام با فرایندهای انسانی فرا نظریه سلام (SALAM) طرح مدلی (بنیادی- کاربردی) در (ساختار, منابع, مبانی و ارزیابی) آثار هنری, معماری و شهرسازی از منظر اسلامی (راهبردها,راهکار ها, راه حل ها و نقد فرایندهای انسانی). پژوهش های معماری اسلامی, 4(3), 4-24. SID.
42. نقره کار, ع., رنجبر کرمانی, ع. م., & حمزه نژاد, م. (1388). درآمدی بر هویت اسلامی در معماری.
43. نقره کار, ع., مظفر, ف., & تقدیر, س. (2017). تناظر انسان و هستی در اندیشه اسلامی و بازتاب آن در معماری اسلامی. معماری و شهرسازی آرمان شهر, 10(19), 79-93.
44. همتی, ش. ا., ذبیحی, ح., & کاملی, م. (1392). تحلیلی بر نقش حیاط مساجد در شهرهای اسلامی به عنوان فضای شهری؛ مطالعه موردی: صحن انقلاب اسلامی, حرم حضرت معصومه (س) قم. مطالعات شهر ایرانی اسلامی, (14), 43-50. SID.
45. ویسه, س., خدابنده, ن., فرد, ح. ح., & طهماسبی, ف. (n.d.). ارائه روش های مناسب در استفاده از مصالح بوم آورد. فصلنامه مسکن و محیط روستا, 28(126), 2.
46. Adida, C. L., Laitin, D. D., & Valfort, M.-A. (2014). Muslims in France: Identifying a discriminatory equilibrium. Journal of Population Economics, 27(4), 1039-1086. [DOI:10.1007/s00148-014-0512-1]
47. Agius, E., & Ambrosewicz, J. (2003). Towards a Culture of Tolerance and Peace. International Bureau for Children's Rights.
48. Alarmouty, T., & Hammad, R. (2020). Employing Heritage Elements in Contemporary Architecture. 3-Mosque's Gates: Case Study in Amman City - Jordan. JOURNAL OF ENGINEERING AND ARCHITECTURE, 8. [DOI:10.15640/jea.v8n2a3]
49. Alrasheedi, G., & Almutawa, F. (2020). Weekend Islamic schools in Europe: Challenges and means of development. Improving Schools, 23(2), 190-203. [DOI:10.1177/1365480219869425]
50. Ardalan, N. (1980). The visual language of symbolic form: A preliminary study of mosque architecture. Architecture as Symbol and Self-Identity. Proceedings of the Seminar Held in Fez, October 9-12, 1979, 18-36.
51. Ardalan, N., Bakhtiar, L., & Haider, S. G. (1973). The sense of unity: The Sufi tradition in Persian architecture (Vol. 9). University of Chicago press Chicago.
52. Arjmandi, H., Tahir, M. M., Shabankareh, H., Shabani, M. M., & Mazaheri, F. (2017). Psychological and spiritual effects of light and color from Iranian traditional houses on dwellers. E-Bangi, 8(1).
53. Avcioglu, N. (2007). Identity-as-form: The mosque in the West. Cultural Analysis, 6, 91-112.
54. Bagby, I. (2012). The American Mosque 2011: Report Number 1 from the US Mosque Study 2011. Islamic Society of North America, 1(2), 1-58.
55. Bano, M. (2022). Islamic Authority and Centres of Knowledge Production in Europe. Journal of Muslims in Europe, 11(1), 20-35. [DOI:10.1163/22117954-bja10046]
56. Basoeki, O. D. H., & Mingchang, W. (2021). INTERNALIZATION OF ISLAMIC VALUES IN THE 21st CENTURY CONSTRUCTION ORNAMENTS. Religio Education, 1(2), 97-105. [DOI:10.17509/re.v1i2.41345]
57. Biondo III. (2006). The Architecture of Mosques in the US and Britain. Journal of Muslim Minority Affairs, 26(3), 399-420. [DOI:10.1080/13602000601141414]
58. Blair, S. S., & Bloom, J. M. (2003). The mirage of Islamic art: Reflections on the study of an unwieldy field. The Art Bulletin, 85(1), 152-184. [DOI:10.1080/00043079.2003.10787065]
59. Burckhardt, T. (2009). Art of Islam: Language and meaning. World Wisdom, Inc.
60. Campo, J. E. (1991). The other sides of paradise: Explorations into the religious meanings of domestic space in Islam. University of South Carolina Press.
61. Canter, D. (1977). The psychology of place. St Martin'S Press.
62. Chang, H.-J., Huang, K.-C., & Wu, C.-H. (2006). Determination of sample size in using central limit theorem for Weibull distribution. International Journal of Information and Management Sciences, 17.
63. Cullen, G. (1995). The concise townscape. Routledge.
64. Daneshmand, S., & Noghrekar, A. H. (1392). How to design the entrance of the building according to the principles of formation of threshold architecture. Journal of Studies on Iranian-Islamic City, 11(3), 79-90.
65. Dempsey, N., Bramley, G., Power, S., & Brown, C. (2011). The social dimension of sustainable development: Defining urban social sustainability. Sustainable Development, 19(5), 289-300. [DOI:10.1002/sd.417]
66. DOUSTI MOTLAGH, P. (2009). THE STUDY OF ENTRANCE HISTORY. ARMANSHAHR, 2(2), 91-104. SID.
67. Dwyer, C. (2015). Reinventing Muslim space in suburbia: The salaam centre in harrow, North London. In The Changing World Religion Map (pp. 2399-2414). Springer. [DOI:10.1007/978-94-017-9376-6_126]
68. Edrisi Khosroshahi, N. (2020). A Comparative Analysis of the Entrance of the Safavid Mosques in Tabriz.
69. Effendi, M. N. (2023). REPOSISI PERANAN DAN FUNGSI PERPUSTAKAAN MASJID DALAM MENCERDASKAN UMAT ISLAM. Jurnal El-Pustaka, 1(1), 01-13. [DOI:10.24042/el]
70. Eimen, A. (2015). Mosque, dome, minaret: Ahmadiyya architecture in Germany since 2000. International Journal of Islamic Architecture, 4(1), 109-136. [DOI:10.1386/ijia.4.1.109_1]
71. El Shakhs, A., & Ezzat, D. M. (2018). Water in Islamic Architecture: Study of the Water Dispensary (Sabil). Architecture, Arts and Humanistic Science Magazine, 29(6203), 1-16.
72. Eliade, M. (1996). Patterns in comparative religion. U of Nebraska Press.
73. English Regional Development Agencies. (2004). The Egan Review: Skills for Sustainable Communities. RIBA Enterprises.
74. Erzen, J. (2011). Reading Mosques: Meaning and Architecture in Islam. The Journal of Aesthetics and Art Criticism, 69, 125-131. [DOI:10.1111/j.1540-6245.2010.01453.x]
75. Etikan, S. (2011). The Principles of Ornament in Islamic Art and Effects of These Principles on the Turkish Carpet Art. Current Research Journal of Social Sciences, 3(2), 87-95.
76. Farrag, E. (2017). Architecture of mosques and Islamic centers in Non-Muslim context. Alexandria Engineering Journal, 56(4), 613-620. [DOI:10.1016/j.aej.2017.08.001]
77. Fathy, H. (2010). Architecture for the poor: An experiment in rural Egypt. University of Chicago press.
78. FATTAHI, S., & OMRANI POUR, A. (2014). ANALYSIS OF THE ROLE OF QEBLA IN THE SPATIAL ORGANIZATION OF CONTEMPORARY MOSQUES IN ILAM CITY. JOURNAL OF RESEARCHES IN ISLAMIC ARCHITECTURE, 1(2), 95-111. SID.
79. Firdaus, M., Amin, B., & Muhammad Chaidar Febriansyah. (2022). Penerapan Konsep Arsitektur Islam Dalam Desain Masjid Islamic Center Di Kabupaten Bantaeng. TIMPALAJA : Architecture Student Journals, 4(2), 133-142. [DOI:10.24252/timpalaja.v4i2a4]
80. Forsyth, D. R. (2018). Group dynamics. Cengage Learning.
81. Frishman, M., & Khan, H.-U. (1994). The mosque: History, architectural development and regional diversity. Thames & Hudson.
82. Fugate, G. N. (2014). Creating an islamic sense of place: Building conversion and the american mosque. ARCC Conference Repository.
83. Gale, R. (2004). The multicultural city and the politics of religious architecture: Urban planning, mosques and meaning-making in Birmingham, UK. Built Environment, 30(1), 30-44. [DOI:10.2148/benv.30.1.30.54320]
84. ghaiem, abdol nabi. (1380). A sociological look at the life and culture of the Arab people of Khuzestan. National Studies, 7. http://ensani.ir/fa/article/154236
85. Gharipour, M. (2009). Tradition versus Modernity: The challenge of identity in contemporary Islamic architecture. Morgan State University.
86. Ghasemzadeh, B., Atefeh, F., & Tarvirdinassab, A. (2013). Symbols and signs in Islamic architecture. ERAS: European Review of Artistic Studies, 4(3), 62-78. [DOI:10.37334/eras.v4i3.86]
87. Grabar, O. (1997). The mosque in Islamic society today. The Mosque, 245.
88. Hamdy, R. F., & Al-Assadi, F. I. (2023). Aesthetic values in Islamic ornamentation-Abbasid architecture as a model. 020073. 8TH ENGINEERING AND 2ND INTERNATIONAL CONFERENCE FOR COLLEGE OF ENGINEERING - UNIVERSITY OF BAGHDAD: COEC8-2021 Proceedings. [DOI:10.1063/5.0106153]
89. HAMZEHNEJAD, M., & ARABI, M. (2014). A STUDY OF THE ISLAMIC-IRANIAN ORIGINALITY IN THE CONTEMPORARY MODERN MOSQUES; A CASE STUDY ON MOSAUE OF VALI ASR (A) CROSS-ROAD, TEHRAN. JOURNAL OF STUDIES ON IRANIAN ISLAMIC CITY, (15), 42-61. SID.
90. Hamzenajad, M., Noghrekar, A. H., & Khorasani Moghadam, S. (2014). Conceptual typology of the entrance of mosques in Iran using sacred concepts. Journal of Researches in Islamic Architecture, 1(1), 75-100.
91. Hay, R. (1998). Sense of place in developmental context. Journal of Environmental Psychology, 18(1), 5-29. [DOI:10.1006/jevp.1997.0060]
92. HAYATI, H., Fakheri Raouf, M., & Karavani, B. (2019). The Role of Qibla in the Orientation of the Traditional Mosques in Dezful City. BAGH-E NAZAR, 16(70 #a00438), 55-70. SID.
93. Helleland, B. (2012). Place names and identities. Oslo Studies in Language, 4(2). [DOI:10.5617/osla.313]
94. HEMMATI, S., ZABIHI, H., & KAMELI, M. (2014). AN ANALYSIS ON THE ROLE OF THE MOSQUES COURTYARD IN ISLAMIC CITIES AS URBAN SPACES (A CASE STUDY: ISLAMIC REVOLUTION COURTYARD IN THE SANCTUARY OF HAZRATE MASOUMEH (S) IN QOM). JOURNAL OF STUDIES ON IRANIAN ISLAMIC CITY, (14), 43-50. SID.
95. Hillenbrand, R. (1994). Islamic architecture: Form, function, and meaning. Columbia University Press.
96. Hobsbawm, E., & Ranger, T. (2012). The invention of tradition. Cambridge University Press. [DOI:10.1017/CBO9781107295636]
97. HOJATI, S. M. B., & SALMAN, B. (2006). CO-EXISTENCE OF FOLLOWERS OF MONOTHEISTIC RELIGIONS FROM THE VIEWPOINT OF QURAN AND HADITHS. PAZHUHESH-DINI (RELIGIOUS STUDY), (13), 29-49. SID.
98. Hojjatollah, R. K. (2012). Identity Discourse in Islamic Architecture. Department of Architecture, Faculty of Engineering, University of Mohaghegh Ardabili, Ardabil, Iran, Journal of Basic and Applied Scientific Research, 2(1), 926-934.
99. Hornsey, M. J. (2008). Social identity theory and self‐categorization theory: A historical review. Social and Personality Psychology Compass, 2(1), 204-222. [DOI:10.1111/j.1751-9004.2007.00066.x]
100. HOSSEINI, S. B., & KAMELI, M. (2014). THE EFFECT OF STRUCTURAL ELEMENTS IN TRADITIONAL AND MODERN MOSQUES ON THE MINDS OF CHILDREN IN IRAN. JOURNAL OF RESEARCHES IN ISLAMIC ARCHITECTURE, 1(2), 147-160. SID.
101. Jacobson-Widding, A. (1998). Att få en identitet utan namn. Släktskapstermernas betydelse för personlig identitet bland shonafolken i Zimbabwe [Getting an identity without a name. The significance of kinship terms for personal identity among the Shona population in Zimbabwe]. Andersen, T., E. Brylla & A. Jacobson-Widding (Eds.). Personnamn Och Social Identitet. Handlingar Från Ett Natur Och Kultur-Symposium i Sigtuna 19-22 September 1996. Konferenser 42. Kungl. Vitterhets Historie Och Antikvitets Akademien, 157-177.
102. Kahera, A. I. (2010). Deconstructing the American mosque: Space, gender, and aesthetics. University of Texas Press.
103. Kahera, A. I., Abdulmalik, L., & Anz, C. (2009). Design Criteria for Mosques and Islamic Centres: Art, Architecture and Worship. Routledge. [DOI:10.4324/9780080940786]
104. Kamal, M. A. (2021). MINARETS AS A VITAL ELEMENT OF INDO-ISLAMIC ARCHITECTURE: EVOLUTION AND MORPHOLOGY. Journal of Islamic Architecture, 6(3), 203-209. [DOI:10.18860/jia.v6i3.7711]
105. Kassim, N., Abdullah, N., & Taib, M. (2014). Decoration in Praying Hall of Mosque: A Review of Current Literature. Procedia - Social and Behavioral Sciences, 153. [DOI:10.1016/j.sbspro.2014.10.040]
106. Kaymaz, I. (2013). Urban landscapes and identity. In Advances in landscape architecture. IntechOpen. [DOI:10.5772/55754]
107. Kero, P., & Lee, D. (2016a). Likert is Pronounced "LICK-urt" not "LIE-kurt" and the Data are Ordinal not Interval. Journal of Applied Measurement. https://www.semanticscholar.org/paper/Likert-is-Pronounced-%22LICK-urt%22-not-%22LIE-kurt%22-and-Kero-Lee/e31227b9cf350e96ba55e02c6fed534c8ca84756
108. Kero, P., & Lee, D. (2016b). Likert is Pronounced "LICK-urt" not "LIE-kurt" and the Data are Ordinal not Interval. Journal of Applied Measurement. https://www.semanticscholar.org/paper/Likert-is-Pronounced-%22LICK-urt%22-not-%22LIE-kurt%22-and-Kero-Lee/e31227b9cf350e96ba55e02c6fed534c8ca84756
109. Khakpour, M., & Kateb, F. (2017). A Comparative Study of Religious Architecture in Christianity and Islam A Criticism of Titus Burckhardt's Theory. BAGH-E NAZAR, 14(50), 57-68.
110. Khalidi, O. (1998). Approaches to mosque design in North America. Muslims on the Americanization Path, 399-424.
111. Khan, H. (2008). Contemporary Mosque Architecture. Isim Review, 21, 52-53.
112. Khan, H.-U. (1990). The architecture of the mosque, an overview and design directions. Expressions of Islam in Buildings, 109-127.
113. KHANMOHAMMADI, M., AZIMI, S., RAHMANEI, Y., & HOSSAINI, M. (2016). STUDYING THE QUALITATIVE AND QUANTITATIVE ROLES OF IVAN IN TRADITIONAL HOUSES AND REVITALIZATION OF THEM IN THE SHAPE OF THE TERRACE (CASE STUDY: MID-RISE APARTMENTS IN TEHRAN). HOVIATESHAHR, 10(26), 21-32. SID.
114. Kiaee, M., Peyvastehgar, Y., & Heidari, A. A. (2017). EYVAN BASIC POSITION TO IMPROVE OPERATIONAL EFFICIENCY IN MOSQUES. 5(1140014), 68-83.
115. Koopmans, R. (2005). Contested Citizenship: Immigration and Cultural Diversity in Europe. U of Minnesota Press.
116. Korpela, K., Kyttä, M., & Hartig, T. (2002). Restorative experience, self-regulation, and children's place preferences. Journal of Environmental Psychology, 22(4), 387-398. [DOI:10.1006/jevp.2002.0277]
117. Kouider, R., & Ivashko, J. (2018). Study Methodology of the Architectural Periodization of Algerian Mosques and the Ritual Role of Elements (Mihrab, Minbar, Qibla, Bath for Ablution) in the Islamic Worship Service. Środowisko Mieszkaniowe, 22, 28-36. [DOI:10.4467/25438700SM.18.025.8706]
118. Kuban, D. (1974). Muslim Religious Architecture, 1. The Mosque and its Early Development. Brill. [DOI:10.1163/9789004667112]
119. Lane, J.-E. (2023). Fundamental Issues in Social Science. Open Journal of Philosophy, 13(01), 104-111. [DOI:10.4236/ojpp.2023.131007]
120. Lewicka, M. (2008). Place attachment, place identity, and place memory: Restoring the forgotten city past. Journal of Environmental Psychology, 28(3), 209-231. [DOI:10.1016/j.jenvp.2008.02.001]
121. Lotfi, A. (2001). Creating Muslim space in the USA: Masjid and Islamic centers. Islam and Christian-Muslim Relations, 12(2), 235-254. [DOI:10.1080/09596410120051791]
122. Mahboobi, G., Mokhtabad, M., & Attarabbasi, M. (2017). Realization of the Symbiosis of Interior and Exterior in the Architecture of Mosques in Iran (with an Emphasis on Fuzzy Method). Kimiahonar, 5(21), 57-75.
123. MAHBOOBI, G., MOKHTABAD, M., ETESAM, I., & ATTARABBASI, M. (2018). SYMBIOSIS OF INSIDE AND OUTSIDE IN ARCHITECTURE OF THE NAQSH-E JAHAN SQUARE. BAGH-E NAZAR, 15(58 #M00361), 53-66. SID.
124. MAHMOUDI, A. E. (2005). A REVIEW OF THE SIGNIFICANCE OF THE EL VAN IN TRADITIONAL HOUSES (IN PARTICULAR AS RELATED TO THE CITY OF BAM). HONAR-HA-YE-ZIBA, (22), 53-62. SID.
125. Mamani, H., Yari, F., & Haghir, S. (2018). Components of Iranian-Islamic Architecture and the Identity-Constructing Role of Embellishments. Journal of Art and Civilization of the Orient, 6(21), 37-46. [DOI:10.22034/jaco.2018.77148]
126. MANNAN RAEISI, M., & NOGHREKAR, A. (2014). GEOMETRIC-SPATIAL EVALUATION OF TEHRAN CONTEMPORARY MOSQUES BY USING THEMATIC ANALYSIS OF RELIGIOUS TEXTS. JOURNAL OF RESEARCHES IN ISLAMIC ARCHITECTURE, 1(4), 30-46. SID.
127. Mazumdar, S., & Mazumdar, S. (2004). Religion and place attachment: A study of sacred places. Journal of Environmental Psychology, 24(3), 385-397. [DOI:10.1016/j.jenvp.2004.08.005]
128. Memarian, G. hossein, & Pirnia, M. (2013). Introduction to Iranian Islamic architecture.
129. MIRSHAHZADEH, S., ESLAMI, S. G., & EINIFAR, A. (2012). THE ROLE OF BORDERLINE-HYBRID SPACE IN SIGNIFYING PROCESS: EVALUATION OF INTERPRETATION POTENTIALITY OF THE SPACE EMPLOYING SEMIOTIC APPROACH. HOVIATESHAHR, 5(9), 5-16. SID.
130. Montgomery, J. (1998). Making a city: Urbanity, vitality and urban design. Journal of Urban Design, 3(1), 93-116. [DOI:10.1080/13574809808724418]
131. Moradinasab, H., BEMANIAN, M., & ETESAM, I. (2019). Qualitative Role of Geometry in Formal Stability of the Central Courtyard of Iranian Mosques. JOURNAL OF ARCHITECTURAL THOUGHT, 2(4 #l00453), 53-62. SID.
132. Morbidoni, M. (2013). The Mosque in the European City: Testing the Cohabitation. Planum. The Journal of Urbanism, 27(2), 25-33.
133. MOZAFAR, F., NADIMI, H., & Salehi, A. (2016). Identity of Historic Places in the Context of Change. MAREMAT-E ASAR & BAFT-HAYE TARIKHI-FARHANGI, 6(11 #a00384), 1-12. SID.
134. Munson, C., & Chetkow-Yanoov, B. H. (1999, March 11). Celebrating Diversity: Coexisting in a Multicultural Society. https://www.semanticscholar.org/paper/Celebrating-Diversity%3A-Coexisting-in-a-Society-Munson-Chetkow-Yanoov/dc3077f652f198c65808e16576c109f98127b0d2
135. Mupepi, M. (Ed.). (2017). Effective Talent Management Strategies for Organizational Success: IGI Global. [DOI:10.4018/978-1-5225-1961-4]
136. NADIMI, H. (1999). The Truth of the Pattern. Letter from the Academy of Sciences, 14(6), 19-34.
137. Narimani, P., & Sattari Sarbangholi, H. (2016). INTRODUCTION TO THE SYMBOL-IDENTIFICATION OF THE PRESENCE OF WATER IN IRAN'S MOSQUES ARCHITECTURE. THE TURKISH ONLINE JOURNAL OF DESIGN, ART AND COMMUNICATION, 6, 217-227. [DOI:10.7456/1060ASE/021]
138. Nasr, S. H. (1988). Knowledge and the Sacred. Suny Press.
139. Nasr, S. H. (1990). Islamic art and spirituality. Suny Press.
140. Nata, A. (2021). Peran dan fungsi masjid di Indonesia dalam perspektif pendidikan Islam. Ta'dibuna: Jurnal Pendidikan Islam, 10(3), Article 3. [DOI:10.32832/tadibuna.v10i3.5203]
141. Necipoglu, G., & al-Asad, M. (1996). The Topkapi Scroll-Geometry and Ornament in Islamic Architecture (1 edition). Oxford University Press.
142. Noghrekar, A. H., Hamzenajad, M., & Ranjbarkermani, A. M. (2008). An Introduction to Islamic Identity in Architecture. Department of Housing and Urban Development. https://www.gisoom.com/book/1600779/کتاب-درآمدی-بر-هویت-اسلامی-در-معماری/
143. Noghrekar, A. H., Mozaffar, F., & Taghdir, S. (2017). Communication of Man and Universe in Islam: The Reflection in Islamic Architecture, Based on Transcendent Wisdom. Armanshahr Architecture & Urban Development Journal, 10(19), 79-93.
144. Norzalifa, Z. A. (2003). The Expression of The Interior Decoration in The Traditional Mosque in Malacca-A Critical Reviews of Its Elements in Relation To Islamic Arts. Univeristy Teknologi Mara.
145. Omar S. Asfour. (2016). Bridging the Gap Between the Past and the Present: A Reconsideration of Mosque Architectural Elements. Journal of Islamic Architecture, 4(2), 77-85. [DOI:10.18860/jia.v4i2.3559]
146. Omer, S. (2009). The philosophy of decoration in Islamic architecture. Kuliyyah of Architecture and Environmental Design, International Islamic ….
147. Omer, S. (2010). Some Lessons from Prophet Muhammad (SAW) in Architecture: The Prophet's Mosque in Madīnah. Intellectual Discourse, 18(1).
148. Othman, A. (2023). Rooting the term and the architectural element "iwan" in ancient civilizations. International Journal of Multidisciplinary Studies in Heritage Research, 6, 49-66. [DOI:10.21608/ijmshr.2023.206462.1010]
149. Othman, R., & Ahmad, Y. (2011). Importance of Motif and Ornamentation in Mosque Architecture. Journal of Design+ Built, 2.
150. Pretty, G. H., Chipuer, H. M., & Bramston, P. (2003). Sense of place amongst adolescents and adults in two rural Australian towns: The discriminating features of place attachment, sense of community and place dependence in relation to place identity. Journal of Environmental Psychology, 23(3), 273-287. [DOI:10.1016/S0272-4944(02)00079-8]
151. Proshansky, H. M. (1978). The city and self-identity. Environment and Behavior, 10(2), 147-169. [DOI:10.1177/0013916578102002]
152. Punter, J. (1991). Participation in the design of urban space. Landscape Design, 200(1), 24-27.
153. Rabbat, N. (2012). What is Islamic architecture anyway? Journal of Art Historiography, 6, 1.
154. Raza, M. S. (1991). Islam in Britain: Past, present and the future (1. publ. in paperback). Volcano Press.
155. Relph, E. (1976). Place and placelessness (Vol. 67). Pion London.
156. REZAEINIA, A. A. (2017). THE FORM OF IWAN IN THE CONTEXT OF IRANIAN ARCHITECTURE, FROM THE BEGINNING TO THE EARLY ISLAMIC CENTURIES. JOURNAL OF ARCHITECTURE STUDIES, 6(11), 125-144. SID.
157. Roose, E. (2012). The Myth of the Orientalist Mosque. Towards an Iconography of Islamic Architecture in the Netherlands. Canadian Journal of Netherlandic Studies, 2013, 83-106.
158. rostam nejad, mehdi. (1390). Principles governing dialogue and coexistence with followers of religions (with emphasis on the Holy Quran). Journal of Islamic Wisdom and Philosophy, 1390,(36). http://ensani.ir/fa/article/299322
159. Saint, J., England, A., Ali, A. M., & Bonnett, L. (2022). The effect of different statistical approaches on image quality data obtained from radiological examinations. Radiography, 28(2), 518-523. [DOI:10.1016/j.radi.2021.11.006]
160. Saint, J., England, A., Mohammed Ali, A., & Bonnett, L. (2022). The effect of different statistical approaches on image quality data obtained from radiological examinations. Radiography, 28(2), 518-523. [DOI:10.1016/j.radi.2021.11.006]
161. SALMANI, A., RAHIMI, M. H., & KHAKZAND, M. (2016). ANALYSIS OF THE IMPORTANCE, PRIORITY AND ORIGINALITY OF OPEN SPACE IN THE MOSQUE. JOURNAL OF RESEARCHES IN ISLAMIC ARCHITECTURE, 3(4 (9)), 34-49. SID.
162. Sandercock, L., & Bridgman, R. (1999). Towards cosmopolis: Planning for multicultural cities. Canadian Journal of Urban Research, 8(1), 108.
163. Sarookhani, B. (2001). The social sciences encyclopedia. Tehran: Keyhan.
164. Schulz, C. N. (1980). Genius loci: Towards a phenomenology of architecture. Academy Editions, London.
165. Serageldin, I. (1996). Introduction: A critical methodology for discussing the contemporary mosque. Architecture of the Contemporary Mosque, 12-19.
166. Shafiq, J. (2014). Architectural Elements in Islamic Ornamentation: New Vision in Contemporary Islamic Art. Arts and Design Studies, 21, 11-21.
167. Siapera, E. (2006). Multiculturalism online: The internet and the dilemmas of multicultural politics. European Journal of Cultural Studies, 9(1), 5-24. [DOI:10.1177/1367549406060804]
168. Statham, P., & Tillie, J. (2016). Muslims in their European societies of settlement: A comparative agenda for empirical research on socio-cultural integration across countries and groups. Journal of Ethnic and Migration Studies, 42(2), 177-196. [DOI:10.1080/1369183X.2015.1127637]
169. Stevenson, A. (2010). Oxford dictionary of English. Oxford University Press, USA.
170. Steyn, G. (2018). Architecture and identity: Colours, textures and materials that speak of South Africa. South African Journal of Art History, 33(1), 41-65.
171. Sultanzadeh, H. (1994). Entry spaces in the traditional architecture of Iran. Tehran, Iran: Municipality of Tehran.
172. SUTRIYONO, S. (2021). Peran Dan Fungsi Sosial Masjid Dalam Meningkatkan Kualitas Keagamaan Masyarakat Desa Palalangan. KASBANA : Jurnal Hukum Ekonomi Syariah, 1, 125-141. [DOI:10.53948/kasbana.v1i2.28]
173. Taghdir, S. (2017). Explaining the human perception levels and process and its role in the quality of creation of architectural worksBased On Transcendent Wisdom. JRIA, 5(1), 48-67.
174. TAHER TOLOU DEL, M. S., MAHDINEJAD, J., & Sadeghi Habib Abad, A. (2017). RECOGNITION OF DURABILITY OF SACRED IMAGES' NATURE IN THE IRAN ISLAMIC TRADITIONAL ARCHITECTURE BASED ON IDENTIFICATION OF THE STABLE IDENTITY OF IRANIAN CONGREGATIONAL MOSQUES. JOURNAL OF SUSTAINABLE ARCHITECTURE AND URBAN DESIGN, 4(2 #R00142), 17-30. SID.
175. Tajfel, H. (1981). Human groups and social categories: Studies in social psychology. Cup Archive.
176. Tamis‐LeMonda, C. S., Way, N., Hughes, D., Yoshikawa, H., Kalman, R. K., & Niwa, E. Y. (2008). Parents' Goals for Children: The Dynamic Coexistence of Individualism and Collectivism in Cultures and Individuals. Social Development, 17(1), 183-209. [DOI:10.1111/j.1467-9507.2007.00419.x]
177. Tang, Y., & Tang, Y. (2015). The Coexistence of Cultural Diversity: Sources of the Value of Harmony in Diversity. 285-290. [DOI:10.1007/978-3-662-45533-3_23]
178. Tavassoli, M., & Bonyadi, N. (1992). Urban space design 1&2. Urban Planning and Architecture Research Centre of Iran, Tehran.
179. Tayefeh, E., Hodjat, E., & Ansari, H. (2016). Definition and Establishment of an Analytical Model for Architectural Form based on Assessment and Rethinking of the Criticism Framework. Jias, 4(8), 73-88.
180. Todd, R. W. (2011). Analyzing and Interpreting Rating Scale Data from Questionnaires. rEFLections, 14, 69-77. [DOI:10.61508/refl.v14i0.114230]
181. Turner, H. W. (2011). From temple to meeting house: The phenomenology and theology of places of worship (Vol. 16). Walter de Gruyter.
182. Twigger-Ross, C., Bonaiuto, M., & Breakwell, G. (2003). Identity theories and environmental psychology. na.
183. Twigger-Ross, C. L., & Uzzell, D. L. (1996). Place and identity processes. Journal of Environmental Psychology, 16(3), 205-220. [DOI:10.1006/jevp.1996.0017]
184. Usman, I. (2020). Revitalizing the Role and Function of the Mosque as a Center for Da'wah Activities and Community Development. SAMARAH: Jurnal Hukum Keluarga Dan Hukum Islam, 4, 1. [DOI:10.22373/sjhk.v4i1.7050]
185. Utaberta, N., Sojak, S. D. M., Surat, M., Che-Ani, A. I., & Tahir, M. M. (2012). Typological Study of Traditional Mosque Ornamentation in Malaysia-Prospect of Traditional Ornament in Urban Mosque. World Academy of Science, Engineering and Technology, 67, 624-631.
186. Uzzell, D., Pol, E., & Badenas, D. (2002). Place identification, social cohesion, and enviornmental sustainability. Environment and Behavior, 34(1), 26-53. [DOI:10.1177/0013916502034001003]
187. Verkaaik, O. (2012). Designing the 'anti-mosque': Identity, religion and affect in contemporary European mosque design. Social Anthropology, 20(2), 161-176. [DOI:10.1111/j.1469-8676.2012.00198.x]
188. Verkaaik, O. (2020). The Anticipated Mosque: The Political Affect of a Planned Building. City & Society, 32(1), 118-136. [DOI:10.1111/ciso.12241]
189. Verkuyten, M., Yogeeswaran, K., & Adelman, L. (2022). The social psychology of intergroup tolerance and intolerance. European Review of Social Psychology, 34, 1-43. [DOI:10.1080/10463283.2022.2091326]
190. Von Meiss, P. (2013). Elements of Architecture: From Form to Place+ Tectonics. EPFL Press. [DOI:10.4324/9781315024691]
191. Watson Todd, R. (2018). Analyzing and Interpreting Rating Scale Data from Questionnaires. rEFLections, 14, 69-77. [DOI:10.61508/refl.v14i0.114230]
192. Welzbacher, C. (2008). Euro Islam architecture: New mosques in the West. SUN Publishers.
193. Wilber, D. N. (1986). Islamic architecture of Iran in Ilkhanid period. Translate by Abdollah Faryar. Tehran: Scientific and cultural press.
194. Wren, T. (2002). Cultural identity and personal identity. In Personal and moral identity (pp. 231-258). Springer. [DOI:10.1007/978-94-015-9954-2_10]
195. Yassin, A. A., & Utaberta, N. (2012). architecture in the Islamic civilization: Muslim building or Islamic architecture. Journal of Islamic Architecture, 2(2). [DOI:10.18860/jia.v2i2.2202]
196. Zahra, F. (2022). Spiritual Aesthetics of Islamic Ornamentation and the Aesthetic Value in Islamic Architecture. https://www.semanticscholar.org/paper/Spiritual-Aesthetics-of-Islamic-Ornamentation-and-Zahra/2e1c335f5e3dca4d26f69d49174761bbb20d45f6
197. Zahra, F., & Shahir, S. (2022). Development and Evolution of Palmette Ornament: An Influence on Islamic Architecture. Landscape Architecture and Art, 21(21), 124-130. [DOI:10.22616/j.landarchart.2022.21.13]
198. Zargar, A., Nadimi, H., & Mokhtarshahi, R. (2007). Mosque Architecture Guide. https://www.gisoom.com/book/1419530/کتاب-راهنمای-معماری-مساجد/

Add your comments about this article : Your username or Email:
CAPTCHA

Send email to the article author


Rights and permissions
Creative Commons License This work is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License.

© 2025 CC BY-NC 4.0 | Journal of Researches in Islamic Architecture

Designed & Developed by : Yektaweb