This paper examines in detail the little-known Friday Mosque (masjid-i jāmi‘) of Firdaus, located southwest of the Khurasan, which has had a key role in developing Saljuq architecture in the area. The original scheme of the Mosque was unclear. The lofty īwān and two flanking dome chambers on the west (qibla) side of the courtyard are the central core of the Mosque. The main aim of the article is to analyse the architecture of the Mosque and demonstrate its association with the architectural style of the Saljuq Mosque in the Khurasan area.  During the conservation and restoration measures in 2006, some fresh materials were unearthed. The new findings shed light on the original features of the Mosque and revealed its formation. The paper describes the city's history, defines its architectural characteristics, and then analyses the present information for replying to the research questions. Owing to the outcomes of the archaeological investigation, the study suggests the general scheme of the Mosque as a further example of the two- īwān Mosque, which may be dated to the late years of the 6th /12th century. Despite the importance of the Mosque, no lengthy study has been published about the building. The accurate drawing of the plan and sections of this monument, with the proposal scheme for the reconstruction of the Mosque, are being published in this paper for the first time.

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Introduction: Mosques have always played a significant role in Islamic societies, with group communication holding particular importance in these environments. Among all forms of communication, face-to-face communication stands out as one of the most effective and prevalent, especially within Mosques. The ongoing presence of individuals during daily prayers facilitates this face-to-face interaction, fostering increased communication and social interaction among participants. Strengthening these interpersonal connections and guiding individuals can lead to more fruitful outcomes from these relationships. Accordingly, the present study was conducted to examine group communication within the context of Safa Mosque. The conceptual framework of this research is grounded in group dynamics, chosen due to its emphasis on interaction and communication within small, dense, and interdependent groups, as exemplified by the social fabric of Safa Mosque. The theory of group dynamics posits that individual behavior is significantly shaped by the characteristics of the group. In this context, teamwork refers to the systematic and purposeful collaboration of group members.Method: This study adopts a qualitative research approach. It is cross-sectional in terms of timing, exploratory in nature, and applied in purpose. The study population consisted of all cultural and religious activists within the Mosque. Using purposive sampling, semi-structured interviews were conducted with 20 individuals, including instructors, assistant instructors, and members of the advisory board. Interviews were continued until theoretical saturation was reached. Data were analyzed using thematic analysis. Through the coding and analysis of raw data, 355 open codes (the smallest meaningful units) were initially extracted. These were subsequently grouped into 109 basic concepts, which emerged from the synthesis of the open codes and provided structure and coherence to the findings. The validity of the data was ensured through methods such as expert review, citation triangulation, transferability checks, and participant validation.Results: The findings indicate that group communication within Safa Mosque encompasses themes such as:Social regeneration and comprehensive empowerment,Instructor-centered/trait-centered hierarchies,Network-based support,Collective good and operational rationality,Continuous performance evaluation,Role dynamics and diversity,Program outsourcing,Needs-based and specialized planning, andInteractive and integrated trainability.Due to the hierarchical and circle-based nature of these relationships-rooted in semantic frameworks of mentorship and discipleship (interpreted as instructor-centered/trait-centered hierarchies)-knowledge is transferred through multi-directional interactions. Social acceptance and learning are facilitated through established communication styles within defined groups and circles. Consequently, multilayered connections and affiliations have emerged, enabling the integration of individuals in terms of both function and density.Discussion and Conclusion: This study contributes to the existing body of knowledge by offering a deeper exploration of group communication and revealing new dimensions of these interpersonal relationships. The results show that group communication in Safa Mosque is evolving towards a ritual-based communication model. These communications, while possessing top-down ritualistic aspects, are primarily rooted in organic ritual processes tied to the context of interaction.Within the framework of the ritual approach at Safa Grand Mosque, communication transcends the mere transmission of religious content; it becomes a mechanism for community preservation over time and adaptation to contemporary developments. Therefore, communication within the Mosque is not solely concerned with the spatial dissemination of religious teachings but also with the temporal continuity and cohesion of the community.Due to the interdependent structure of the circles, they are not isolated units. Rather, their diverse needs and areas of specialization create interconnections that reinforce group unity. While each group has distinct roles and functions, a shared structural framework prevents fragmentation. In this setting, linear message transmission is not the focus. Instead, group communication is characterized by a collective effort to co-construct meaning, centered on themes such as sharing, participation, unity, fellowship, and shared belief. Emphasis is placed on internal communicative fulfillment, not on the instrumental use of communication for individual or group-centric objectives.

Despite the differences in structural forms and architectural ornaments between Imam (Jaame Abbasi) Mosque in Isfahan and Sultan Ahmed Mosque in Istanbul, we can see a type of similarity in expressing an eternal truth that liberate them from the conditions and circumstances of the time and results in the persistence and survival of these two monuments. This indicates a symbolism which dominates the motifs that beyond their appearance, imply eternal and immortality truths intuitively. The aim of this study is to investigate the ornamental elements used in these two Mosques, which unify their structure of space and make them immortal. The research method is descriptive-analytical, and desk study as well as field study have been used for analyzing the content. The results of research indicate that the some factors such as monotheism, abstractionism, purposefulness, mysteriousness and beauty have been considered by the Muslim artists; and despite the differences between these two monuments that are mainly due to differences of cultures, the spirits of them have been derived from the transcendental message of Islam.

This research sought to identify the obstacles of non-Mosque youths' communication with the Mosque. The goal was to find non-Mosque youths beyond the Mosque youth who have a close and close relationship with the Mosque, in order to remove and correct obstacles and strengthen and promote positive factors, to establish and increase the non-Mosque youth's relationship with the Mosque.This study was applied in terms of purpose and quantitative in terms of execution method. The research population was young people aged 15 to 29 years old in Tehran, and the probability sampling and clustering method was used. The research tool was a questionnaire with a total of 31 questions. The validity of the questionnaire was confirmed using the "preliminary test" and Cronbach's alpha was used to calculate the reliability.The research indicates the existence of fourteen obstacles (prioritized by Fareed Man's table) and three positive and effective factors regarding the connection of young people with the Mosque. According to Friedman's ranking of the factors "dry or insincere behavior of the imam of the congregation and the worshipers with the youth", "the presence of the imams of the congregation unattractive to the youth (in terms of morals and behavior)" and "the presence of moral injuries and anomalies among the youth". According to the respondents, the most important obstacles to the connection of non-Mosque youths with the Mosque are.The findings are consistent with the findings of previous researches, and the effect of the Mosque's functions not fitting with the current needs of the people as the reasons for the silence of the Mosques, as well as the effect of activity programs, honoring teenagers and young people, giving responsibility and encouragement, in increasing the communication of young people with approves the Mosque.

Shah (Imam) Mosque in Isfahan and Vakil Mosque in Shiraz were constructed by the orders of Shah Abbas Safavi and Karim Khan Zand as new Mosques for their capitals. These two constructions are categorized in the Isfahan architectural school. With comparing of two Mosques, differences in architecture can be discovered; while the features listed for Isfahan school cannot be the explanation for it. With considering that the time between constructions of two buildings is not so long, likewise the continuation of cultural elements of Iran from the Safavid to Zand, these dissimilarities are the main question of this paper. The hypothesis of this article is that the governmental method and characterization of two employers is the most important reason of these dissimilarities. For examination of the hypothesis, the historical research method and some tactics such as field studies, visual observations and documentary studies were used. With Comparing of findings, consequential evidences were extracted and evaluated.Therefore the architectural elements differences including domes, minarets, porches, decorations and their humanity’s proportions for obtaining the causes of these differences through description of governmental method and characterization of two employers were explicated. The results showed that the governmental ambitions of Shah Abbas Safavi (the Great King) in the Isfahan Shah Mosque, presented by elements such as four high minarets, great dome and four porches, completely covered mosaic surfaces and its grandeur. While the governmental method and ambitions of Karim Khan Zand (Vakiloroya: the People Representative) in the Shiraz Vakil Mosque presented by non-existent minaret and dome, only two porches, brief mosaics and its superior humanity’s proportions.

Spiritual Islamic architecture is mostly based on Mosques, which is a manifestation of recreation, repetition, harmony, order, and peace of nature created by God as Muslims’ everlasting home for prayer. Also, architecture meets the needs of a society. Therefore, a Mosque is capable of meeting spiritual and metaphysic needs. By accepting Islam and by their own will, Iranian accepted the…

The purpose of this article is to do a sociological study of Mosque focusing on Mosque discourses in contemporary Iran. Our major question is how we can demonstrate Mosque in the context of modern Iranian society? To examine this question I analyze Mosques discourse to contextualize the institution of Mosque in its historical, social, cultural and political grounds. So, we do not examine the Mosque from religious knowledge and perspectives. By Mosque discourses, I mean all different theories, conceptions and knowledge on Mosque. These Mosque discourses are produced according to given historical time and conditions, and are presented in the works and ideas of scholars, clerics, writers, media and press. In this study, I have classified all Mosque discourses into four categories including traditional, secular, revolutionary ideological and critical ideological discourses. These are the dominant Mosque discourses in contemporary Iran. Based on this study, I have examined and identified some of problems and challenges of the institution of Mosque in today Iran. The last section of this article presents a methodological approach to study Mosque.

This research sought to identify the obstacles of non-Mosque youths' communication with the Mosque. The goal was to find non-Mosque youths beyond the Mosque youth who have a close and close relationship with the Mosque, in order to remove and correct obstacles and strengthen and promote positive factors, to establish and increase the non-Mosque youth's relationship with the Mosque.This study was applied in terms of purpose and quantitative in terms of execution method. The research population was young people aged 15 to 29 years old in Tehran, and the probability sampling and clustering method was used. The research tool was a questionnaire with a total of 31 questions. The validity of the questionnaire was confirmed using the "preliminary test" and Cronbach's alpha was used to calculate the reliability.The research indicates the existence of fourteen obstacles (prioritized by Fareed Man's table) and three positive and effective factors regarding the connection of young people with the Mosque. According to Friedman's ranking of the factors "dry or insincere behavior of the imam of the congregation and the worshipers with the youth", "the presence of the imams of the congregation unattractive to the youth (in terms of morals and behavior)" and "the presence of moral injuries and anomalies among the youth". According to the respondents, the most important obstacles to the connection of non-Mosque youths with the Mosque are.The findings are consistent with the findings of previous researches, and the effect of the Mosque's functions not fitting with the current needs of the people as the reasons for the silence of the Mosques, as well as the effect of activity programs, honoring teenagers and young people, giving responsibility and encouragement, in increasing the communication of young people with approves the Mosque.

Background and Objective: The architecture of Mosques and buildings that are associated with conscious perception, mentality and sensibility of the audience they address, requires more awareness about the provocative factors in these spaces. Nasir Ol Molk Mosque which is one of the example designs contributing psychological refinement as well as tension reduction, makes it vital to analyze information and data related to the mentioned places. Material and Methodology: The present study has divided Nassir Ol Molk’ s space into multiple zones in order to have a deeper understanding of dominant color tones of the area. Consequently, every individual orsi has encountered thirteen levels of evaluation. Due to the high volume of collected data, it was not feasible to analyze datasets by conventional methods. Hence the research method in this study is based on Python coding along working with Artificial Intelligence algorithms. Findings: After gathering data followed by applying complex statistical calculations, the colors in orsies were converted to codes for analysis. subsequently, a database founded on the matrix of numbers in the form of RGB color codes, was constructed for each orsi. Discussion and Conclusion: In conclusion, it should be noted that the mean and variance of the calculated color numbers represent distinctive colors in different parts of the Mosque. Furthermore, based on the extracted information, a table along with the Mosque's color plan was generated. Additionally, the correlation of colors was measured and results indicate a positive connection along with consistency in the selected colors.