Human life, since early era, has been associated with religious beliefs and convictions and these beliefs and convictions have always influenced human lifestyle and physical space formation. Existing documents, drawings depicted on the caves walls and construction of primitive accommodations indicate direct relationships between human beliefs and their lifestyle, and shape and form of their accommodations. There is limited evidence on Arabs’ invasion to Iran that happened in order to expansion of the RELIGION.of Islam in early first-century (ah). However, there are documents showing that they entered from South-West of the country with the aim of decolonization and presenting the Islamic RELIGION.and beliefs to Iranians who were mostly Zoroastrian in that time. Giving this assumption, Arabs’ invasion to Iran and bringing the Islam RELIGION.to this country has had impacts on life, customs, faith, traditions and culture, and also on ARCHITECTURE, particularly construction of Iranian religious buildings. In general, different RELIGION. have influenced culture, people’ s lifestyle, and particularly ARCHITECTURE of countries. In this regards, evolvement of identity, form and shape of synagogues, churches, Buddhist temples are considerable. Apart from climatic and regional impacts and also traditions in constructing buildings, evolvement in ARCHITECTURE in different areas have been influenced by people’ s RELIGION. in different countries. This article aims to use textual and visual documents and to apply a desk study, to investigate this issue, with the hope of providing and studying relevant case studies and summarizing and concluding the influence of RELIGION.on the ARCHITECTURE of the country.

A Study of Geometry in Islamic ARCHITECTURE by Professor Golroo Najibaaghlou is a valuable work in the field of Islamic ARCHITECTURE. This book has a detailed preface, a brief introduction, and five main sections. As it is known from the introduction of the book, this book was originally written for a non-Iranian audience. The first purpose of writing this book is to try to moderate public belief about geometry and the stages of compilation and discussion in Islamic ARCHITECTURE. Another purpose is to correct the negative view of the geometric documentation of Islamic ARCHITECTURE in the West, because such a view has created a kind of reluctance to equate the works of Islamic ARCHITECTURE with the great works of classical Western ARCHITECTURE. In addition, Najibaaghlou wants to reject and respond to Western criticism that reduces Islamic ARCHITECTURE to the level of an unedited work. In the final chapter of the book, Najibaaghlou looks at the compiled documents of Islamic ARCHITECTURE from a Western perspective and highlights some of the missed points of geometric sciences, including clarifying conceptualization, recording, and transferring architectural design in the Islamic world.

Due to architectural scholars disagree about the nature of Islamic ARCHITECTURE, this paper discussed in nature and the possibility of Islamic ARCHITECTURE. Due to different definitions of ARCHITECTURE, science and art are two main dimensions of ARCHITECTURE. Thus, one of the methods of achieving Islamic ARCHITECTURE, is addressing both religious science and religious art. Given the breadth of the subject, in this paper, the nature of Islamic ARCHITECTURE was presented. Thus In first step, religious science was identified and then the necessity of religious Science and history of it, the nature of science, RELIGION.and religious Science was presented. Depending on the authenticity of the religious ideologues of experimental, narrative, or a combination of these two doctrines, there are different points of view of religious science in Iran: Some like Ayatollah Javadi Amoli believes that science is all around religious and it can’ t be divide into religious or secular science, some believe that is necessary, possible or even done. (Such as the Academy's vision, Golshani, Nasr, Zibakalam, Bagheri), some belive that religious science is not necessary, neither possible nor desirable nor ethical (Soroush, Malekian, Paya). Finally, with regard to the issues discussed, the various definitions of Islamic ARCHITECTURE and selective definition authors have raised. The results showed realization of Islamic ARCHITECTURE is possible and even necessary; Because Islamic beliefs can serve as the forerunner of the designer and RELIGION.has comprehensive supervision over all aspects of individual and collective life. Islamic ARCHITECTURE cannot be ARCHITECTURE of Islamic countries because historical study of ARCHITECTURE does not lead to realization and achievement of Islamic ARCHITECTURE. Also Islamic ARCHITECTURE cannot be considered a Muslim ARCHITECTURE because the result of designing a Muslim architect is not necessarily Islamic ARCHITECTURE. Islamic ARCHITECTURE is an ARCHITECTURE that was affected by Islamic values and have religious content and manifest the religious beliefs and values. This values should be extracted from religious source with valid methods (Investigational: Ijtehadi). However, this is not lead to deny the influence of culture, climate and so on in ARCHITECTURE. It’ s worth mentioning, as no ideas and thought does not happen without values and interests, Islamic values can affect unconsciously on assumptions of Muslim architect Islamic ARCHITECTURE will be achieved with regard of Islamic values. These values can be converted to the quantitative and tangible principles, and can be measured and can be used with all people, Muslims and non-muslims who are interested in Islamic ARCHITECTURE and in the discovery and justification Phase. . In the second category (non-Muslims) requires proof of the following issues: Why should religious values used and why ARCHITECTURE resulting ARCHITECTURE is superior to the other? Also, different people have different levels of access to Islamic ARCHITECTURE which are not discussed here. The research question of this study is: What is the nature of Islamic ARCHITECTURE? Research method from purpose viewpoint is fundamental and the research, methodologically is qualitative. Library method is used for data collection (documents) and in analyzing the data, logical reasoning and content analysis were used.

This paper is about one of the inner aspects of the realm of RELIGION. that's, it discusses on the question whether the criteria of understanding RELIGION. should be based on the RELIGION. texts. There can be mentioned two viewpoints in this regard: the viewpoint that considers the criteria as components inside the RELIGION., and the one that regards them as elements outside the RELIGION.. Presenting these two points of view, the author investigates into the proofs of each viewpoint. At the end, he shows some examples of the influences of the two viewpoints on the discussions related to the theoretical RELIGION.

Although globalization refers to the global scale, as in contrast to the local/cultural dimension, it is subject to cross-cultural interaction. Hence, globalization requires global thinking based on universal concepts which allow for cross-cultural dialogue and understanding. The interaction between regional thoughts is a sine qua non of global thinking and it requires the extension of thinking from the local to the global scale. At this larger scale, there is no way of avoiding encounters and dialogues with others. Although dialogue is made possible via language and translation, agreement would be impossible without shared concepts and mentalities. Thinking and speaking about Islamic ARCHITECTURE is not an exception either. Speaking of Islamic art and ARCHITECTURE at the global scale is associated with certain challenges. One important challenge is the misunderstandings surrounding the meanings of these terms. The greater portion of these misunderstandings is rooted in Oriental studies. On the one hand, the debates on such terms inside the Islamic world are subject to implied assumptions that may not be acceptable to the outsiders. On the other hand, both ARCHITECTURE and Islam are complex and controversial concepts, giving rise to disagreements among experts. In addition, the cultural aspects of these concepts, as rooted in their nature, pose the challenge of cultural relativity, which is an obstacle to mutual understanding at the global scale. It is no surprise, then, that the concept of Islamic ARCHITECTURE is misunderstood in global dialogues. Considering all this, if these terms are to be discussed and thought globally, such barriers must be overcome. To have a global dialogue about Islamic ARCHITECTURE it is necessary to rethink its constituent elements, i. e., Islam and ARCHITECTURE, in a more profound and rational way. One way to rethink a concept is to consider its dictionary definition(s) so as to better understand the meanings that it conveys. On the one hand, language is a cultural phenomenon which serves as the main medium of intra-and inter-cultural communication; so, a comparative, cross-cultural, linguistic study can help us better understand a concept. On the other hand, definitions prepare the ground for collective agreement on a concept among the experts in a field of study and, thus, help us overcome the limits of cultural relativity. Therefore, exploring the definitions provided for RELIGION.and ARCHITECTURE would facilitate the feasibility of studying the relationship between these two concepts and, as a result, discussing Islamic ARCHITECTURE. Relaying on a rational definition of RELIGION.according to Islamic wisdom, the present study addresses the literal/lexical definitions of ARCHITECTURE. RELIGION.is defined as a coherent system of beliefs, morals and practical principles that shape an individual’ s lifestyle. Based on this definition, we explore and compare the literal definitions of “ architect” and “ ARCHITECTURE” in both English and Persian lexicons: An “ architect” lives a life of serving other people’ s lives and “ ARCHITECTURE” is a theoretical-practical process whose product is livable structures for human beings. These two are not only connected to RELIGION.but they are also religious in nature.

Idrisids were the first Alawid state in west Aghsa who gained their independence from the Abbasid caliphates by Idris ibn Abdollah Hassani in 172 Hjri/788 B.C. There exists great controversy among historians regarding Idrisid's RELIGION.i.e. whether they were shiaor not. Some have regarded them as Motazila and some considered them to be Shia without pointing to any particular sect type while others have called them Motazila Shia and some have used just the term Alawi to describe them. In this paper, after an analysis of different viewpoints of historians, it is concluded that most probably the Idrisis were Zaidi Shias according to historical evidences and documents. On the other hand, their fundamental beliefs indicated that they could also be Motazili and their minor beliefs they were following Hanafite jurisprudence rules. But they never officially announced their RELIGION.due to political reasons.

It is evident that the more the majority of the people of a society are attached to the Social and political Laws and regard them sacred the more they accept them.Human beings observe special rites to show their devotion to the sacred beliefs. A set of these sacred beliefs along with external symbols of them is called the civil RELIGION.of a society. We can find it in ancient Greece and Rome, and then in the works of many sociologists and political philosophers such as Rousseau and Durkheim. In modem age, Robert Bella, the American sociologist, claimed that he has discovered another RELIGION.besides Christianity but separated from it in the United States. Its basis was the sacredness of civil laws, individuals and related documents. He called this phenomenon civil RELIGION.This paper wants to study critically the root and beliefs of civil RELIGION.

Examining the relation of RELIGION.with cosmology and ideology is regarded as an interesting and challangable discussion in religious studies. This study, with a theoric and analytic approach, has intended to explaining such problem as RELIGION.s position to ideology, validity or invalidity of RELIGION.s ideologizing, consequences of ideologic RELIGION.and reconsidering Dr. Shari’ati’s opinions has been performed. Muslim and western scholar’s interpretation of ideology and Shariat’s idea with regard to the interpretation of Islamic ideology as well as consequences of ideologic RELIGION.have been discussed in the paper. It has been understood that: 1. In one phrase, RELIGION.is more than ideology, though it may be of ideologic aspect also; 2. In some cases as Shariati’s thought, RELIGION.is not identical to ideology, it has been changed to institution; 3. One may not necessarily count ideology religious as is seen in Marx that is irreligious; 4. Though RELIGION.is not identical to ideology, Divine RELIGION. have been of ideologic message.

Historically, the art of ARCHITECTURE has a special status among different cultures and civilizations. Religious ARCHITECTURE is referred as sacred art, because it connects the earth with the sky and heaven. Since sacred ARCHITECTURE is considered along with a special philosophy and an attitude to an ultra mundane meaning - as an expression and a sign of a religious philosophy - we can construe the ARCHITECTURE and particularly - in this study -the sacred ARCHITECTURE, as the usher of an religious insight which eventually shall expresses and shows the sacred origin. Both in Zoroastrianism and Buddhism, the sacred ARCHITECTURE exhibits the principals of the traditions and customs. In particular, in Buddhism, the habitudes and manners of ritual practices are demonstrated by different kinds of arts, which can be called religious arts. This study, which is a documentary research and done by comparative style, aimed to survey the common and different aspects of sacred ARCHITECTURE in the Zoroastrian fire temples and Indian stupas.