JOURNAL OF RESEARCHES IN ISLAMIC ARCHITECTURE
Year:2014 | Volume:1 | Issue:4|Papers Count:7

Studies of urban space is expanding but what is important is explanation of it in national and local scales, according to the context of society and culture. The main book of Islam, which is associated with Iranian's culture, is "Quran". Therefore, the use of theoretical concepts of indigenous issues on the ballot in the Quran can be helpful in urban management. One of the aspects of the social structure is "justice". God in many verses introduced and emphasized on "justice" that one of the Hosni names of God is "standing justice ". He creates the whole world based on justice that all things are graced and talented by him.Justice means that everyone receives what is necessary for the perfection and admire provide the basis of talent. In the context of human life in cities, urban space is one of the most parts of the city and justice prepare an ideal platform for citizens in various dimensions, so this research is in realization of justice concept in urban space. Research's question is that what is the Quranic concept of justice? What's justice covers the range and how of these concepts can be realized in the context of urban space as a component. So the theoretical research are semantics studies and studies of urban space. This study has quantitative analysis method and qualitative description.Theories of semantics indicate text or word as meaningful and significant collection that you can study and understand it. Semantic, analysis of the word study deeply in all the events that make sense, signs or understanding among the words. Therefore, achieving a precise meaning of the Holy Quran is a matter of perspective of this research so requires a comprehensive overview of this book that need to be honest to the point of the question that was not neglected. Research express the concept of the word "Justice" in the Quran by semantic view and among the different branches of science, semantics of the language is chosen, because it seeks to understand the meaning of the word "justice". Therefore, by study of "Justice", find the different applications of that in Quran and check all statements that containing "Justice" to determine the full meaning of the concept.In urban space study, functional aspects of urban space classified in seven dimensions as morphology, social, cognitive, visual, temporal and environmental and quality of each component in the creation of the Realize the Quranic Concept of Justice in Urban Space classified in seven dimensions as morphology, social, cognitive, visual, temporal and environmental and quality of each component in the creation of the thirteen districts justice (optimal substrates for the growth and prosperity of the citizens of talents, education (training increasing the level of awareness), management framework and discipline, social participation, justice, fulfill the rights of citizens, social welfare, industry and technology day, social exclusion, equality, security, loss oppression, social interaction) has been introduced in the urban space. These thirteen aspects are obtained from semantic studies. Then, with the AHP model components thirteen justice aspect based on five criteria are prioritized and given a value, the quality of urban space have been scored. The quality rating reflects its effectiveness in creating justice in the urban space.The prophets of God were raised up to the community to bring to justice anyone’s talents blossom and reach perfection then people with their social participation provide adequate space and uprising the justice. It will be a space for the rights of all people and the rights of particular groups in society, including different groups, ethnic, religious, gender, age, and etc. that will be considered, so it can also will reduce social exclusion.The consequences is that urban space has seven dimensions that mentioned previously. Each of these aspects includes the qualities that provide the ideal platform for urban space, quality of urban space in order to provide favorable conditions for the citizens who are the major users of space. So justice in the urban space by the quality of its components is possible. The functional quality of urban spaces such as utility users, diversity of functions and activities, appropriate performance measures, good access, identity and performance; in social dimension, including social integration, social participation, anthropocentrism, social sustainable development, the presence of all-embracing, security, legibility of the perceptual included. In the morphological structure, comfort, convenience, the cognitive dimension includes readability and environmental dimension includes accommodation by nature and cleanliness. The quality of the proposed appropriate to each particular utility will all focus on the concept of justice, "the growth and excellence of citizens". These are as a substrate causes the urban space, allowing the realization of a component that provides justice and it can start creating in the whole city for citizens.What is clear from this research is a small part of the theoretical foundations of Islamic wisdom associated with urban issues. So researchers can continue this discussion on the wisdom of Islamic and Quranic concepts in city and urban management subjects. The topic that have a huge cover assessment on "justice" is the "social structure of the Islamic city," which is the "justice" one of it.

One of the most important problems in mosques designing is the quality of geometries and spaces, which are appropriate for using in these religious buildings. It is obvious that one of the best references for studying this issue is Islamic thoughts which are derived from verses and hadith. So, for responding to this question that what are the geometries and spaces which are appropriate for using in contemporary Tehran mosques, all religious texts such as holy Quran and Shia Imams remarks have been investigated. To achieve to the purposes of this research, thematic analysis method has been used for religious texts analyzing. This method is a simple and efficient way to explain patterns in the qualitative data. Using this method, in the first stage, all hadiths and verses which contain the word of “Masjid” or “Masjids” – that were about 15,000 - were studied. Then those of them which didn’t have effective relation with mosque architecture were omitted and the rest were analyzed. Based on analysis of these hadiths and verses three types of codes were subsumed. In the first level, descriptive codes were inferred which are the codes that are obvious and unequivocal. In the second level, interpretative codes were inferred which are latent and non-transparent and finally in the third level, pervasive codes were inferred which comparing to two other types have the most comprehensiveness. In this research, after deduction and classification of triple types of codes, the network of themes has inferred; this network includes all pervasive codes that have classified hierarchy. In fact, this network provides the conceptual framework for mosques designing.Moreover, according to the requirements of the various stages of this research, for gathering data, archival research method has been used mostly meanwhile the authors have used logical argumentation method in analysis step and judgment of data (For example, the network of pervasive themes has deducted by logical argumentation method).The following, regarding the importance of pervasive themes network, producer principles of this network are cited:- Balance in permeability in mosques- Use of abstract geometries and patterns (in association with natural shapes and icons)- Use of geometries with clear boundaries for spaces separating- considering human scale in mosques- Use of axial and polar geometries- Application of uniform and pure geometries in mosques- considering the spatial hierarchy- The necessity of observing the simplicity in mosque- considering the mosque legibility for pedestrians- considering multi functionalism- considering the traditions and methods of the Holy Prophet (PBUH) and Imams (AS) in the construction of mosques- The necessity of preserving Islamic identity and avoiding the imitation of other cultures in physical design of the mosques- Change in original physical patterns of mosques in certain circumstances- Use of convergent, balanced and introversive geometries and forms in mosquesIn the last part of this research, different contemporary mosques in Tehran were selected to be evaluated according to 14 above principles. The quality of selection was based on some valid researches that formerly have been done for Tehran mosques typology. According to these researches, totally six mosques were selected that three of them are designed in traditional style and the others are designed innovative.Based on the results of this research and regarding to 14 above principles, to establish the appropriateness of the appearance and conscience in contemporary Tehran mosques, use of converged, static, balanced and generally introverted geometries and spaces is necessary in contrary to what is seen in some contemporary Tehran mosques over recent years, diverging and extroverted geometries and spaces are not suitable for this matter. But unfortunately and according to findings of this research, these features (14 principles) are less respected in Tehran innovative contemporary mosques compared to Tehran traditional contemporary mosques.

Despite rapid quantitative growth in recent years, little attention has been paid to the quality of learning environments in contemporary universities. With the rapid increase in the capacity of universities and establishing new academic units and courses, growth in physical spaces in universities and higher educational institutions has accelerated considerably in recent years. Quantitatively oriented perspective to the issue of education has led the learning to be limited to the classrooms, learning environment merely and therefore growth and improvement in universities only be done in a course of study for students. Lack of attention to the psychological needs of human beings and one-sided approach to the issues of education (apart from nurturing) are weaknesses of the current educational program which have affected the contemporary collegiate architecture as well. Developing and shaping of contemporary environments of universities was happened suddenly and quickly, which caused poor quality of the current spaces. These factors include:1. Inappropriate sites, outside the cities or vicinities to provide the basic needs which impose additional costs2. Formation of more than 40 percent of universities without Primary comprehensive plan3. Purely quantitative perspective to the development of educational spaces4. Shortage of welfare as a result of unforeseen developments5. The high level of occupation and appliance at universities the major cities6. Lack of attention to campuses in many universitiesBased on the principles of environmental psychology, structure, shape, form, color and specification of the environmental effect on behavior and learning, social interaction and communication. Accordingly, respecting the proposed theories about human psychological needs, from physical needs to needs of growth and self-actualization, by studying the physical spaces of the traditional Islamic schools architecture as fulfilling the psychological needs in all aspects, could be reach the principles and models of the physical spaces design in contemporary university education.This article is to scrutinize the physical characteristics of Iranian Islamic architecture and specifically the traditional schools architecture such as Chahar Bagh and Agha Bozorg, which their architectural formation were based on Islamic perspective, to detect principles and components that is confirmed by Islamic monotheistic viewpoints and the theories of environmental psychology as well. This paper benefited from logical conclusion by interpreting and analyzing the structure of individual spaces, their spatial hierarchy and ultimately analyzing the whole of architecture of these schools, to detect the ideas and strategies employed to meet the psychological needs of human, to be able to extract contemporary design strategies for the spaces of university campuses such as training classes, public places, privacy and relationship with nature. All these principles could be exploited to contribute towards improving the overall sense of place and achieve more concurrence in the education, training and nurturing of students.In traditional educational system unlike the current system, there was no separate between in education and other aspects of student life and what the student had been learning was following the same lifestyle. Framework of traditional schools had been providing space for this attitude. All of these schools, such as Chahar Bagh of Esfahan, Ghiyathiyeh Khar Gerd Khaf, Motahari School (Sepahsalar) and etc., had been included of rooms for all students. Student’s living spaces were located at all four sides of the courtyard. Identifying and analyzing the spaces composition, as well as tiny spaces of Islamic traditional schools could find the principles of wisdom. The results indicate that:1. Composition and harmony between the life spaces, worship and education spaces had been for development and improvement in all aspects of life.2. Living, educational and converge spaces, had been providing the need to housing and shelter and had been creating a peaceful and secure environment. This could not be seen in the current universities.3. Existence of hierarchy of spatial 1) central courtyard 2) semiprivate porch and 3) private rooms, have created feature interactions at different levels and degrees. The central courtyard has been the common factor of linking. The common factor and spatial hierarchy in the current residents of universities are not seen as a particular form.4. Form and layout of classroom rings while creating a strong relationship between teacher and students have been created the participation. While in existing classrooms is one-sided relationship.5. Coordinating components of traditional schools have created sense of balance, continuities, purpose, legible and transparency. While in the majority of contemporary spaces of universities, distribution of forms and colors and etc., has created illegible or even a stressful environment.6. Inverted form of traditional schools operates in order to increase concentration of mind and separation of interests outside of school.7. The strong geometric plan of central courtyard and green spaces, have been acting as the motivators of mind to think. While in the contemporary college campus, green space, is filling the empty areas.8. By giving rooms to students in the educational environment created a sense of competence, self-esteem, consequently the environment and responsibility for their learning environment.9. Semiprivate porch space in traditional schools have played role of debate and free discussion space, which have caused the development and promotion of students ultimately. It is while in the current hostels there are no such spaces.

Designing a Muslim man’s house should be the outcome of Islamic values and beliefs of its inhabitants. Islam is a comprehensive religion that can provide a set of basic principles as a guide and framework for housing design. According to the country's macro policies on the revival of Islamic Iranian architecture, it seems necessary to pay attention to the housing design principles of Islam and realizing of these principles in past and present time. Since Islam is not limited to a specific age and place and can meet the needs of human being in different periods, the compatibility of universal teachings with Islamic principles must be considered.According to the verses and narratives mentioned in the Islamic sources, housing and residential spaces should have two main types of characteristics. The first type is negative characteristics that need to be removed and second type is positive characteristics that are visible to recommend. Consideration of these principles can determine the design of a Muslim’s house.Due to the interdisciplinary nature of the research, some of the most important principles of housing design were extracted from the religion references at first. Then the similar principles in other cultures of the world (such as theories of Alexander (1977), Scruton (1995), Pallasmaa (2006) and Marcus (2001)) were evaluated by using comparative-historical method. Finally observance or non-observance of these principles in the past and today houses is discussed in order to achieve alive and dynamic principles of house design in contemporary world.The purpose of this research is to present the basic principles and design suggestions in order to improve housing conditions by using the resources of religion (primarily the Holy Quran and the authentic narrations) and evaluate contemporary theories and residential buildings based on these principles. In the field of housing, Islam suggests residents’ privacy, limitation, hospitality, avoiding luxury, balance of home size, height and decorations.These principles were respected in most of Iranian traditional houses and in few cases inconsistencies are observed. For example the principle of “balancing the height of interior spaces of the house” is not respected in some traditional houses such as “Zinat al-Molk house” or “Narenjestan-e Qavam”.Unfortunately, a lot of these principles are not respected in designing common types of modern apartment houses. For example, small size of the house and not separated public and private space will cause family problems and destroy moral values of the family. On the other hand, in some residential complexes, some factors such as building height, and using extra decorations, as well as the use of luxury materials of façade induce show-off which is against Islamic rules.Many of the Islamic teachings have been emphasized in other cultures of the world and also the views of theorists however some cases can be seen different. Therefore, it is necessary to be careful in emulating the universal examples. The importance of this research is finding appropriate and inappropriate global patterns and theories based on Islamic principles So that a Muslim could take advantage of the principles of Islam and its physical reflection in housing design.- In the principle of visual prohibition that most traditional houses regarded, the teachings of Alexander in the patterns 115, 140 and 164 differ with Islamic teachings. He recommends enclosed courtyards and terraces overlooking the street.- The principle of avoiding physical individuality of house that Pallasmaa and Scruton also have emphasized in the field of housing, is contravened by some architects like Eisenman and Gehry. These architects usually use unconventional forms and facades.- About balancing the height of interior spaces of the house, theorists haven’t particular opinion. However architects such as Le Corbusier pay attention to this in some of his designs.- In the field of home decoration, Islam recommends rules in two aspects: Recommend adornment and renounce luxury. Alexander (in the pattern 249) and Venturi confirmed these teachings. But some modern architects such as Adolf Loos and Le Corbusier offer contradictory ones and prohibit any decoration in designing. Balance in decoration is obvious in the designs of some architects such as Wright and Ando, however it is ignored in some houses such as Gaudi’s design which is full of additional elements.- The principle of privacy is confirmed by most of the world cultures and theorists such as Alexander (in the pattern 127, 130, 79, 136) although in some few cases such as Johnson Glass House ignored.- The principles of hospitality and size balance which are always emphasized by Islamic and Iranian traditions, are neglected in other cultures and universal teachings and also contemporary apartment houses.Results show that the principles of Islamic architecture such as privacy and limitation, hospitality, balance of house area and its decoration is mainly observed in traditional Iranian houses. Although many of these principles are approved by global theorists and architects in designing homes, in some contemporary cases, failure to comply with Islamic teachings is visible. So it is necessary for us to be cautious about simulation these samples.

City is consisted of a range of specific activities which are responsive to human needs. It deals with human’s features, thoughts and approaches and struggles to achieve formation of the city depending on his world-view and insight. Degree of desirability and quality of the city relates to intellectual space that are prevailing on it. Islam as a human insight which is rooted from their worldview that have defunded the tenet for human life has defined principles for human’s lifestyles which consists of absolute attributes of God, human’s and intellectual origins. This subject directs human perfection to the attributes of God, because it is related to human nature and common property of humans. The organization of the Islamic city present components and indexes propound life and idealistic city components and index that is proportional to human nature differ with insight. Accordingly, the necessity of the research is achieving the principle of Islamic city and response to human needs for achieve perfection. This paper deals with attitudes, categories component and indicators Islamic city that is proportional to the common natural tendencies. On the one hand, the research is a cross-sectional one that processes with analysis and physical content and it is strategic nature of interpretive. On the other hand, by using (logical-analytical) reasoning, it begins description and presentation of instances Islamic city and index organization city. Based on the research data, principal of Islamic city is based on inherent characteristics of human and social body of city that describe five natural tendencies. The trends according to martyr Motahhari’s opinion in book of nature consists of truth and achieve perfection, goodness and virtue, beauty, creativity and innovation and tendency to worship. This results for principles recognition.Accordingly, what is the meaning and principles derived from five natural tendencies was argument based on the Islam. It comes from innate human that trends to truth and achieve to the knowledge of indigenous and monotheistic. Also, the piety, introspection and Unitarianism are influenced. The tendency to goodness and virtue, personal and social virtue and justice will prevail in the city. Beauty trends reinforce beautiful sense at the individual community and content physical level.Creativity is an innate human tendency to feel that the Islam city of guidance, correction and makes lessons. Pure nature human in premier authority show trending to love and worship the qualities such as meditation, appreciation and centralism at the Islamic city. Meanings, principle influence by trends indicate that most cases be explained by characteristics of man- made, belief, values, realms of human existence and in other word, it is his worldwide. The root of all bad ones originated from ignorance and irrationality and the city that as worldview based on the human form, has higher status in comparison with what is free of thought and intellect.So what qualitative and quantitative characteristics of the human body define is the wisdom or knowledge of the truth. Wisdom is the branch of the divine inspiration of the hidden secret in nature and the human body that god has entrusted. Wisdom is divine messenger of God that is strong and rich source of Islam that has interactive relationship with nature and the law. The urban design based on intellectual foundations of Islam, the principles of Islamic life and its behavioral pattern. Human and rational behavior flows in any of its spaces. On the other hand, the fact-based wisdom know and must be guidance until it guides him, and guidance as to the person who created the universe and man and knows him, who his needs. he is aware of the higher interests. Establish his eternal life and gives him schedules. Meaning, principles influenced by trends indicate that most cases explained by man-made characteristics of Islam is based on understanding of man and his objectives do and do not and indexes in religious texts such as “Quran“ which is at the top of them. Shariah principles based on reason and consequently natural human tendencies and trends in response to insight or knowledge and asks to come to the intellectual life of the human being is perfect. Criteria and indicators can be divided in five groups of orientation and mental demands of his innate tendency to reach the truth and perfection, goodness and virtue, beauty, creativity, innovation and love and worship and because it is a response to all his needs, these trends provide the background of his relaxation and confidence and since the nature is put in the man and we all accept the fact that God is the accepted wisdom of human thought. Each of the five branches of arguments based on the intended meaning is rooted in the principles, criteria and indicators proposed by the organization identifies the Islamic city. Because these components are rooted in the principles and concepts appropriate to the areas affected by natural and man shall enjoy the physical and social aspect. In this way the city is structured according to Islamic social and physical factors and indicators are formed, is the rational and intellectual city that as human nature which is divided in the form (appearance) and means (conscience) program of physical (body) and affers community.Accordingly, we can say that Islamic city gaits on the worldview, belief, and human existence realm and by recognizing the existence realm and by recognizing the existence of real human needs and it’s identification, it troop fields flourishing spiritual life and growth of human perfection. Based on this research, communion city in the physical aspect is originated based on the spiritual and influenced by religious.The nature is inherent characteristics of human with knowledge-based thoughts that create form and communion morality and communion city is effective in its intensity and the effect.

After the industrial revolution, men intended-more than ever-to use energy, specifically the fossil fuels. Moreover the quick growth of population has added considerably the speed of the critical status of environmental affairs. The side effect of industrialization result many problems such as the depletion of natural resources, the increase of polluting levels in surroundings, extinction of many species of animals and plants and the environmental crisis. Due to the problems mentioned above, human approach toward nature has been changed. The approval of Stockholm Declaration in Environmental Conference of United Nations Organization is a turning point in formal human attitude during history towards natural resources and the utilization systems of ground. The mentioned declaration and 1974 Declaration of KOKOIK have confirmed the complexity and seriousness of social- environmental crises. Furthermore, they have emphasized upon the necessity of devising and demonstrating healthy environmental strategies in order to upgrade socio-economic and fair environmental developments. Also these affairs led to the "earth Commission" in 1992. During the mentioned commission, the 21 Declaration and Rio Declaration about environmental and development were approved. On the other hand religion have many instruction about protecting nature. In Abrahamic religions view, the question about what has intrinsic value, is presented based on innate belief in God. That is, the intrinsic value in the universe belongs to God and value of other creatures is definable based on it. Therefore, all parts of the universe obtain value based on this relation and human being is responsible to provide proper care for them. It can be stated the criterion for an action, this view is consisted, which God is considered as human responsibilities (Abedi, Shahvali and Mohaghegh Damad 2007, 65).Islam as a universal and holistic religion claims is able to answer variable needs in every epoch and have deterministic laws for all relations and ranks of human. However, it does not mean that it is defined clear laws for every specific and contemporary subject. It contains very general laws, which specific laws can be deducted for each subject. One of the subjects is “environment”. By looking in Islamic texts and the Quran it can be understood that environment and caring about it is considered as a important subject in Islam. Many of Quran's verses imply about it. In addition, many of Quran's chapters have name that is the name of natural phenomena and even many times swear an oath is on a natural phenomenon. Human being is invited to think and contemplate about them. Editing environment's law has long history in Islam. A set of Muslim scholars' fatwas about environment preservation, ancient monuments, city interconnections, the quality of operation, architectural structures, using passageway, drainage bases, public places, installing windows, place of industrial buildings, cleaning the urban passageway, and behaving with animals are evidences of this claim (Pak 2008, 141).This paper presents a comparative study of Islamic approach with the contemporary approach in dealing with the environment. In this research, with comparing these two approaches, common aspects in contemporary conservationists’ statements, based on Islamic visions are revealed. The main question in this research is: why and how religious sources in various fields including environmental issues could be the solution? Do these instructions cover contemporary concerns in the field of environmental crises? After dealing with contemporary environmental crises, the need to change attitudes to the nature was realized by human. While the Islamic instructions have a lot of teachings in the case of conserving environment from 1,400 years ago. Therefore, the aim of this research is to expose the necessity of deeply studying the Islamic texts again and applying them in the related realm of natural environment such as architecture. A combinatorial research method is employed in this paper, which is based on the logical reasoning and quality approach. After studying the Islamic texts that is related to the natural environment and contemporary approach in this realm, the adaptive studying method of “Jorj F. Berdy” is employed for comparison of these two approaches. This method has four levels: description, interpretation, adjacency, and comparison. The items, which is described, and interpretation are environment, nature, balance of nature, development, avoiding damage of nature and components of nature. In addition, the defined criteria in this comparison are determined by documents studying and experts surveying of the “Delphi” approach. The final criteria are classified in three categories: paradigm level, field level and component. After documents studying, adaptive studying, and analysis of these two methods in this research, the necessity of extracting the Islamic instructions and approaches for natural environment conserving are revealed. Besides this research shows that practice of Islamic instructions which are communicated to humans regardless of the particular time and place would have prevented the current environmental crisis and also shorten many ways that mankind had chosen according to his experience and avoid a lot of damages to the environment. The closer examination of these doctrines can open new horizons for the completion of these theories.

Morality is one of the valuable things, which has been considered in Islamic society. All thinkers of morality in notional scope have tried to invite people to a good life by preparing them with cases such as contentment, forgiveness, true worshiping, pure life and earning kosher money. Islamic morality is a set of all headings correlated to morality specially morality science which is related to Islamic world and culture. Morality has a good adjacent with values and is divided into adaptive morality. Notional morality and practical morality and these items can be the origin of issuance of bad or good actions.Islam always recommends Islamic society, to learn and rely on new sciences and technologies albeit in foreign and non-Islamic countries, and takes this as a honorable and devotional act, so there is no difference between Islamic root and science and technological development, but beside recommending knowledge avocation, Islam stresses on this point that the purpose of science and technology should be in direction of serving Islam fundament, this issue causes technology to be consistent in a contrived way with cultural elements, such as beliefs and thoughts, social values, social norms and provisions, symbols and ideologies, so that the performance of this technology be a desirable one.Architecture is an era for out breaking individual, social life and normative aspects like morality. This issue causes affective factors in architecture with special features grow in its framework and meaning. Considering moral norms of society and the humankind is one of the basic requirements in shaping human’s work place and life. So the relation between architecture morality and social norms is satisfying the needs of the human, so that he can find comfort in the architecture space. During history architects have tried to match their architecture with moral norms with understanding these needs, but the arrival of new technological alongside identification issues and originality crisis, has affected on moral components in architecture and has created new challenges between morality in architecture and technology. The problem of the present paper is: what is the relation between morality and technology in architecture? And our purpose is finding moral concept and social norms of morality in technology transferring process in terms of today technology; when technology and architecture be synchronized, the effect of this problem that is technological architecture, would be inappreciable with regarding moral and normative criteria, but if technology won't be synchronized with architecture then they would be against each other and it will transform to “architecture technology“ phenomenon in which technology will become all forms of architecture and then necessary condition for shaping architecture would be technology. So architecture is always affected by technology, whether to promote architecture of spatial and semantic features to weaken them and to show the dominance of technology on architecture and the human.The purpose of this paper is not the deny technology acquisition from non-Islamic societies because technology is important in any society and if this technology would not be with awareness, this technology can destroy the remained morality. Technology makes a society develop in different dimensions and morality that is intrinsic should grasp as important concept in this time, and this development matches morality development but with converse face which in a short time it will be with disappearing morality. Technology and development especially constant and development are a complex process. The technology procedure type is related to collaboration and public trust of all people of a society regarding to moral balance and other social norms of that society. If people want to use and develop technology without destroying morality and its concepts in today society, they should bring human values such as trust, humanitarianism and love in their life and work.The results of the research shows that for reaching a proper pattern of current architecture in an Islamic society, some criteria for using architectural technology should be considered which the most important of them is to consider morality component in terms of using technology in architecture. Morality components in architecture include:- Continuous afford to promote moral and noumenon dimension in architecture and inside an architect.- Self–knowing and the other knowing in response to people's needs.- Continuous afford in self –construction and adjustment of job affairs. Continuous afford for effective presence of Islamic religion and morality in all dimension of works and jobs.- Re-knowing, preservation and adjustment of norm manners and society in light of Islamic standard.- Re-knowing Islamic culture and civilization and growing it to create architectural space regarding to current and future needs of society.- Afford to promote common human Islamic -Iranian dimensions which identity category would be grown by it. Observance these elements by architect alongside harmonizing technology with these elements, would create a result appropriate to social morality, culture and norms.so it can be said that architecture is as a result of Islamic moral elements and updated with modern technology.