Culture of Islamic Architecture and Urbanism Journal
Year:2020 | Volume:5 | Issue:1|Papers Count:12

According to Christine Norberg Schultz, the architectural identity of ancient cities splits itself into four cosmic, romantic, classical, and compound patterns. But does this view applies also to Iranian-Islamic cities? Schultz introduces genius loci of the space in Islamic cities in his classification of cosmic cities, but a quick look at the Islamic urban planning system reveals that this theory can be completely modified, at least in the geographical area of Iran. Do all Iranian cities possess a cosmic spirit? What is the model of Iranian cities according to the structural model of the theory of genius loci? Can the cultural and semantic dimensions of the environmental context proposed in this theory be accepted and generalized to Islamic environments? In this study, an attempt has been made to explore Iranian cities and pinpoint their urban model, and to localize this theory in Iran. The use of indigenous urban patterns in urban design is one of the valuable methods in this category that can help design and shape an identifiable city. Today, due to the spread of designs unrelated to the identity of cities and the disappearance of urban features, this identity is increasingly diminishing. The use of urban patterns is one of the useful methods in recovering this identity and characteristics. To this end, the present study, using qualitative interdisciplinary studies, phenomenology and library studies and considering climate, landscape and urban studies and the impact of psychology on these components, attempts to pin down the genius loci existing in Iranian-Islamic urban spaces, thus revising Schultz’ s theory. Thus, Schultz’ s point of view and the theory of genius loci are first examined. This study analyzes Iranian cities using this theory in four forms: romantic, cosmic, classical, and the composition of his choice. According to the typology of these cities, the studies are carried out from two perspectives: positional and semiotic, and in fact, the structure of Schultz’ s theory has furnished a medium for defining the indigenous Islamic identity. The results show that all four of Schultz’ s models can be defined in Iranian-Islamic cities, so that the character and genius loci of each city are shaped by such factors as climate, beliefs and culture, civilization and past urban planning. Northern cities and some western and northwestern cities with humid climates have the genius loci of romantic places, central cities with dry climates represent the genius loci of cosmic places and northern cities and some central and western cities reveal the genius loci of classical places. The original idea of the City Garden in Western urban planning to create sustainable complexes was further linked to the environment in the 19th century. This plan in the Middle East contains a spiritual concept and was proposed in order to create an earthly paradise. Safavid Garden City, with its composite spirit, is a model for Iranian-Islamic cities as a utopia.

In urban management context, the concept of participation is one of the most important and challenging topics in urban planning. Unfortunately, in our country, most urban management practices have been implemented from above and from outside, which now necessitates a move from bottom and interior to localize them. The main purpose of this study is to explain the urban management model based on Islamic participation in Zanjan. Adopting a logical reasoning approach from a realistic approach, this study uses a retrospective strategy. As regards research method, a combination of logical-analytical reasoning is used. According to Allameh Tabataba’ i’ s theory, which is based on a realistic approach, the government belongs to the people and the people have the right to participate in social decision-making and to vote equally and have the right to monitor the government. Given the perspective of urban management and the role of citizens in urban management, as well as Allameh Tabatabai’ s view of Islamic government, one can see that citizens not only can play a role in city management but also can participate in management and governance. It is mandatory. In their view, this can be said to be based on the guardianship principle. Given the theoretical approach of research, i. e. Anthony Giddens' theory of construction, the preliminary model based on Islamic participation was offered in the four dimensions of the policy-making body, the decision-making body, the executive body, the control and oversight body. In addition, since data analysis is one of the most important steps in social research, especially in cases that data are collected from field research, the data from the questionnaires completed by the statistical population were summarized and the results were used in conclusions and evaluating the hypotheses. In this regard, after evaluating the model presented by citizens, experts and urban managers of Zanjan, the evaluation and monitoring body was added to the four previous bodies of urban management model. As to what is the optimal model and solution for participation in urban management (later selected urban management model) for Islamic-Iranian cities (case study of Zanjan), it was determined that according to Allameh Tabatabai’ s guardianship principle and opinions submitted by citizens, experts and urban managers, the structure of participation in Islamic urban management (Zanjan) will fall in five dimensions: policy-making body, decision-making body, executive body, control-monitoring body and evaluation and monitoring body.

Grasping potential methods for exploring Islamic art and architecture is a continuous challenge. The problem is to what extent we should rely on strategies based on the world knowledge (science and intellect) or the Islamic worldview and doctrine (religion and revelation)? In the first part of the present article, mainly based on the documentary studies of the major foundations of contemporary epistemology and their theoretical approach, each of these methods and their significance and credibility are reviewed and appraised. In this way, using descriptive-analytical method, various possibilities of understanding in architecture spaces in general and Islamic architectural spaces in particular are examined. The results of the survey show that the foundations of materialistic recognition and even the foundational principles of artistic ontology, although yielding significant gains from understanding, are not capable of comprehensively identifying an architectural work, especially Islamic architecture. The method proposed here is the transcendental wisdom of Islam. From the perspective of Islamic culture, this method is due to: 1) belief in the ontology, anthropology and epistemology of the divine; 2) the freedom of the spiritual soul of man in realizing his innate talents; 3) belief in the constant type of innate human needs and their direction and purpose; 4) belief in the validity and relativeness of the actual human identity (issues such as art, religion, culture, style and way of creating the work) by affirming the four sources of Islamic jurisprudence and ijtihad (Quran), tradition, consensus, wisdom; 5) using interactional variety of perception tools (sensory experiences, rational reasoning and mystical intuition); 6) possibility of the appearance of different epistemic approaches are adequate to provide certain epistemology to understand the concept of sacred art and subsequently Islamic architecture. In the second part of the article, the relation between Islam and modernity are examined. It becomes clear that the sources of conflict between science and religion go back to restriction of the domain of religion to quotes and leaving the wisdom beyond the framework of religious knowledge. This article, based on verses and narratives, suggests the evidence of wisdom and the relation between science and religion and believe that if wisdom is a religious proof and conferring religious verdict, then rational products in the broad sense, which includes all sciences in different areas, will complement religious material and will not in contrary and distinct with religious verdicts. Finally, it is suggested that a proper understanding of Islamic art and architecture would be subject to a fundamental change in the perspective of the practical wisdom of Islam and the production of knowledge based on Islamic notions. Practical Islamic wisdom regulations, that is the doctrine and rules of the Shari’ a in the field of belief, morality and verdicts, as well as human communication with the components of existence in the ontology of transcendental Islamic philosophy (relation with God, self, society, nature and history), should be drafted based on the principles of the Islamic world. This may be used as a criterion for the study of Islamic art and architecture. Obviously, the architecture derived from such knowledge that intertwine both the wisdom and the Shari’ a without prejudicing and distracting through justice, will deserve to be appreciated as religious and Islamic architecture.

Urban planning has moved up from a set of applied techniques developed to an interdisciplinary knowledge, which is closely related to philosophical theories and the social sciences, and without relying on the social sciences, it cannot achieve the basic goals of urban planning. Thus, urban planning is based on social and philosophical schools. Urban planning systems are essential for the growth and development of societies. These scientific systems are not void of morals and values and not independent from economic-political conditions and ideologies, and any individual theory and pattern advanced and established in urban planning is affected by the values and cultural context of a particular intellectual system. Due to the widespread wave of globalization, the concepts and patterns of urbanism in Iran have likewise experienced a fragmented intellectual system and identity crisis as a result of the Western approaches, with the need to redefine the patterns and foundations of urbanism based on the culture and wisdom of the Islamic society becoming more apparent. But one of the philosophical schools that can play a major role in urban planning knowledge is Islamic realism. Islamic realism builds on Allameh Tabatabai’ s realistic ontology and epistemology, and the concept of “ contingent perceptions” represents an innovative theory advanced by Allameh Tabatabai deriving from its epistemological discourses. The main question if the present study is: What are the urban planning strategies from the perspective of Islamic realism? The purpose of this study is to achieve the urban planning strategies for the Iranian cities from the perspective of Allameh Tabatabais Islamic realism. The present study has adopted a qualitative method and retroductive strategy. As regards nature and method, it represents a descriptive-analytical and exploratory research. In terms of objectives, is a fundamental and applied research given its subject matter. The model test was performed using Grounded Theory method through a semi-structured and open interview with residents, specialists and managers of Zanjan city. The concepts and examples of strategies reached theoretical saturation at the 45th interview. The results indicate that interesting urban planning strategies have been inferred from the basics of urban planning knowledge and theoretical-conceptual implications of Islamic realistic urban planning, among them being the necessity of considering the urban reality layers with causal characteristics, emphasizing the innate dimensions of man in determining the desired goals and planning, utilizing a combination of scientific, collective and communicative rationality, revising planning based on the real needs of the urban society, applying value creativity and paying attention to the harmony and convergence of components in the arts and beauty of the city. Thus, in the present study an attempt was made to reveal a tiny part of the Islamic realism thought to the knowledge of urban planning for its transformation. The resultant fundamental concepts of urban planning can be viewed as preliminary and promising steps to localize the basics and intellectual system of urban planning and realization of Iranian-Islamic urban planning.

The modern city cannot be conceived without its productive role and the postmodern city without considering its consumption role. Consumption is at the ideological core of the contemporary city, and one can thus say that the contemporary city is experiencing a transformation that is comparable in scale to the industrial revolution. Nowadays, consumption is the main tool and force of economic and social change and an essential element in the construction of urban spaces; it also plays a vital role in shaping the identity and lifestyle of individuals. In the postmodern city not only goods and services but also public and semi-public spaces are consumed, and the consumption role has become so pervasive in all aspects of the city that it has become an integral part of postmodern urban life. As such, one of the new and noteworthy features of the postmodern city is the consumption of urban spaces and places and the key role of design in this process, the examples of which are clearly visible in the Iranian city. A glance at the contemporary Iranian city shows its move to integrate with the global consumer economy and society and its capitalist system. However, the application of consumption theories in Iranian society with regard to the particular Iranian-Islamic cultural context must be exercised with caution because cultural values play an important role in consumption patterns. Accordingly, it is necessary to examine the characteristics of the cultural consumption of the city and to explain the components and dimensions of the Western and Iranian consumer city in the postmodern world. In this study a realistic approach and comparative study method is used to explain the consumer city in western culture and compare it with Islamic culture. To achieve the cultural study components of the postmodern city (comparing criteria), Lefebvre’ s three-dimensional analysis of the production of space was used as the primary model (Lefebvre described perceived, conceived, and lived space as three dimensions of Social space which has dialectical interrelationships). Then, cultural consumption study framework of the postmodern city was extracted from the above model. Based on the above framework, the study of cultural consumption in the western city is conducted and then finally based on the credit theory of Allameh Tabataba’ i (the late Allameh, unlike many others, credits a part of culture to the non-human, fixed and other parts of nature, which, depending on the temporal and spatial necessities of existence, are considered to be variable. In other words, part of culture is considered human and universal, and parts of it are deemed social, historical or temporal). The above components have been explained in Islamic culture. The results of the study show that the consumption-oriented Western life is based on self-interest and encouragement to consume more (in order to preserve the survival of the capitalist system), while in Islamic culture and teachings the collective interest takes precedence over the individual. Therefore, since the culture and the city support one another, the Islamic city will need its own urban space for community excellence.

This study tries to establish a relationship between variants and invariants of the humans’ nature and flexibility of architectural technology through conceptual model making and rational reasoning. Therefore, at first a four-part model is constructed to describe extremes of flexibility concept in architecture. This model is based on two axes: the first axis shows the place of human constants due to its relation to subjective space or objective one. The second covers the changes of human environment from its durability point of view. Then a basic model of humane invariants and variants of different schools of philosophy and anthropology is proposed. Another basic theoretical problem is an architectural one that is how an architectural product responses to variations of its surrounding, whether human or environment. Here three fundamental views are determined. In the first one, a building is condemned to destroying through time to time. This view is well known from John Ruskin. Such a demolishing process could only be delayed not diminished. There is an opposite view that considers the technology of construction as an ever-proceeding being that makes humane and the natural environment to follow it. Such a view was a norm through high-modernists such as Le Corbusier. Smart architecture approach of recent decade is a new version of this old approach. The third alternative is the one that puts human at the center of the problem of technological change of architecture. Here the building technology is considered as a tool for the human to make a harmony with nature (his nature or the absolute nature). The main criterion of development of the technology of building is its co-operating with human changes not viceversa. In light of the findings of this study, flexibility of architectural technology could be achieved in three ways: the first approach builds on those views that put their emphasize on metaphysical invariants. The opposite approach derives from those that have no believe in metaphysical invariants and instead claim of existing objectified basics in the material world. This puts emphasize on changing technology. The third approach is a somehow moderate one. Here pattern-based flexibility is accepted to fit humane pace of change. A case study is conducted in Lorestan on the dwellings of the local nomads, namely Kula. It shows that in vernacular setting the all three mentioned approaches are active. In fact, in indigenous architecture the absence of explicit theories and rules makes it possible to all aspects of human existence (from deep mentality to deep materiality) to be revealed in constructed thing as life-tools or technology of life. So, in architectures that have explicit foundations (such as traditional or modernistic ones) there is only one aspect of human invariant that finds its response in architectural components (that is, specified only to one of three mentioned aspects of flexibility), while in vernacular architecture this response is a holistic but weak one. This weakness goes back to the inexplicitness of metaphysical horizon of the decisions. Whilst in man-made metaphysical systems (i. e. philosophical ones) non-social base of the vision leads to one-sided relationship.

The mosques as the principal representative of the physical structures of Islamic architecture have once been a clear demonstration of the crystallization of sacred space in the human-built environment, while today, unfortunately, due to intolerance and neglect, often their key and vital quality is lost in purely physical form. The purpose of this study is to recognize the concept of sacred space and evaluate its criteria in several contemporary mosques seeking to answer the question of how and to what extent the criteria of sacred space concept are presented in contemporary mosques. The method of this research is descriptiveevaluation and its data collection is based on the study of library resources, observation, and content analysis. Regarding the experience of the sense of sacred space in the mosque, the extent of sense of sacred space in the three mosques varies. This feeling is higher in Imam Mosque (former Shah) than in the other specimen; the mosque of Tehran University is in the middle position compared to the other two samples and the al-Jawad mosque is in a completely different position, in terms of objectively and mentally signifying a sense of sacred space. Poorly evaluated, it is largely due to the modern, minimalist look that was taken into consideration when constructing the building. The study aimed to identify the sacred significant implications of sacred space in mosques and the factors that create the sacred space of the mosque in the mind of the audience. The results confirm that there is a significant relationship between the age of the attendees and the motivation to attend the mosque, and the absence of a significant relationship between the gender of the attendees and the motivation to attend the mosque show that the Imam Mosque has the best situation compared to the other two mosques. Among the reasons that show that Imam Mosque in Tehran is superior to other mosques in sense of sacred space, we can mention the following: Using four symmetrical porch pattern on four sides of yard with same dimensions along with other physical elements (courtyard, Dome, shrine, minaret, pulpit, and altar) in this mosque indicates the existence of objective indications of sacred space. Carefully considered in the Shabestan geometric system, this geometry is close to the square (on either side of the dome), which induces a sense of balance to the audience. The geometry of the dome is quite close to the square and the technique of turning the square into a circle, which is part of the mosque’ s architecture, has been elaborately applied. In the meantime, all of the above is milder in the Tehran University Mosque, and in the Al-Jawad Mosque almost all of the above is not presented about the sense of sacred space.

In the world architecture literature, Islamic architecture features as an important and noteworthy historical tradition. This tradition is regarded far beyond a purely historical tradition by Iranians. Iranian architecture represents a manifestation of unity in plurality and an attempt to achieve unity in the plurality world through uniting the opponents via an order; this kind of architecture, is considered as a part of architectural identity in Islamic Iran. In the Iranian-Islamic culture, architect as a devotee worshiper and bystander in this world, would design and implement the capsule of human living in harmony with the facts of the universe and not for the sake of showing off, as he relied on a power beyond human will and control. It is not through wealth, dexterity and expertise but through the amount of transparency, capability and requirement is able to get a glimpse of the infinite truth and manifest it in his work, with respect to the physical, historical, climato-geographical and socio-cultural contexts of the architectural context. “ Islamic architecture” , unlike Renaissance architecture, does not make man aware of the function of each part of building, as this is a mixing between two realms of reality from the Islamic view point and means lack of intellectual honesty. Accordingly, it is through considering “ identity” in the context that brings plurality close to “ diversity, ” and it is the diversity that makes life attractive and beautiful. Nowadays, religion and religious teachings have been however marginalized in the body of the contemporary Iranian city, resulting in a body shaped entirely based on the patterns of modernity (especially contemporary western civilization) or globalization. This, and the available literature on contextualism, warranted a study on this field of Islamic view and Muslim thinkers. The present study consists of two parts: in the first part, using the “ meta-analysis” method, addresses the previous works on the “ Islamic city” and its subsets as well as “ contextualism” in the Islamic thought and the available literature of eastern thinkers. In the second, the components are analyzed based on the types of “ contextualism” in the contemporary architecture before the “ model of Islamic view on context” is presented in a diagram. Based on the results, considering the design processes and patterns practiced and formed by “ experienced and thoughtful architects” represents a way to grasp socio-cultural roots of contemporary society. Because, these projects adhere to simple and consistent patterns that stem from the culture, beliefs, nature and lifestyles of the community, and the conversion of these factors into architectural patterns should be explained to the public and should be acted in a way that the simple and consistent principles become context of the architectural designs spontaneously. This study aimed at obtaining a single source, guiding principles and executive guidelines to be used by designers in designing new buildings in the valuable contexts of Islamic cities; as “ future shapes and patterns will be born in relation to the past and the persistent and repeating past principles will take on their new form with new experience and insight. ”

In the historical study of the Muslim urban tradition, a primary features is the physical manifestation of Islam’ s “ social dimensions” and, in particular, the key concept of “ the Ummah. ” In the process of transformations induced by “ globalization, ” the social layer of cities and the physical implications of it appear to be among the layers affected by several factors. In the last two decades, the social aspect of the sustainable development, termed as “ social sustainability” and deemed by experts as the most important dimension and the ultimate goal of sustainability, is a concept that through a more precise understanding of its indices one can achieve the characteristics of a “ sustainable society” to apply it to urban planning and designing. This article seeks to redefine indicators of the concept of “ sustainable society” by studying the social dimensions of the tradition of urbanization of Muslims in a comparative approach, while analyzing the “ social’ effects of globalization on the city, and defining a “ local” and “ strategic” framework. The main research questions were: What are the most important social challenges of globalization in cities? How can the social principles of Islam and its emergence in the tradition of Muslim urbanization, on the one hand, and sustainable local community indicators, on the other, be used to meet the social challenges of globalization in cities? In addition to these two main questions, another sub-question was raised: To what extent are the social principles of Islam and the principles of a sustainable local community analogous in the conceptual framework of sustainable development? The study adopts an “ interpretative” approach and uses the “ quality” strategy and the “ content analysis” method and “ rational reasoning” to analyze the data deriving from documentary studies. After reviewing the social dimensions of globalization in cities, while adapting the spatial indices of the “ sustainable community” and the socio-spatial aspects of the urbanization tradition of Muslims, a conceptual and strategic framework in line with the social challenges of globalization for use in urban design guidance documents was presented. To answer the second question, scholarly views on the principles and indicators of a sustainable community, on the one hand, and the social principles of Islam and its manifestation on the historical tradition of Muslim urbanization, on the other, were studied. Meanwhile, in order to answer the research sub-question, the two conceptual areas were aligned. According to this analysis, Islam’ s recommendation of “ strong social relationships” has the most to do with sustainable community indicators. Also, “ Strong neighborhood relationships” , “ Social supervision” and “ Practicing Islamic social rules” as the most important social principles of Islam in exposure with social challenges of globalization was explained. This paper presents a conceptual and strategic framework for addressing the social challenges of globalization in cities using the corresponding social principles of Islam, as well as relevant indicators of sustainable local community, for application in urban design and planning. In future research, quantification of these strategies will be followed up by quantitative methods of field and case studies.

During the design process of a building facade, different individuals including client, architect, builder and even – indirectly – general public will either consciously or unconsciously impose parts of their attitudes, thoughts, beliefs and desires. In studies on the facades of historic buildings, understanding such thoughts and attitudes can lead the researcher to an analysis that transcends mere formal or stylistic investigations, and through studying the processes and factors affecting their designing and construction, provides a more comprehensive understanding of these facades, the quality of their formation and their relation to the context in which they have been built. Therefore, presuming the thoughts, wishes, attitudes and beliefs as a collection of conscious and unconscious mental concepts in humans’ minds, in this research the terms “ thoughts” and “ mentalities” have been considered respectively as conscious and unconscious mental concepts; and then attempts have been made to grasp the thoughts and mentalities of individuals or groups engaged in the formation of a historic house faç ade, through a case study relying on interpretive-historical research methodology. Thus, a Qajar structure named as Sorkheie House, located in the Sorkhab district of Tabriz and commissioned by Mehdikhan-e Asef-ol-saltaneh, was selected, trying to understand the thoughts and mentalities involved in the formation of a faç ade of the house which faces toward the outer courtyard. To this end, a brief overview on the two concepts o thoughts and mentalities was followed by examining the mentioned faç ade of the Sorkheie House and historical documents relating to the people involved in the design and construction processes of the house. Since of the people involved in the construction of the house, only the name of the owner (Asef-ol-saltaneh) is cited in the existing documents, at the first step, some historic texts from the Qajar period somehow pertaining to Asef-ol-Saltaneh or his political position were examined using content analysis method. Then at the second step, the faç ade of the house was read using iconological approach, relying on the information attained from previous step. According to this approach (which involved a methodology for reading the historic works of art and architecture in order to understand their hidden meanings), the details and ornaments of the facade were examined through iconographical analysis and iconological interpretation so as to pin down the thoughts and mentalities that had affected its design and construction. Finally, information attained from both steps were analyzed and discussed. Results of the research indicates that thoughts and mentalities of the people contributing to the designing process of a faç ade and its details are affected by their historical, economical and socio-cultural status. Moreover, the architect, builder or client, who are involved directly in the designing process, were influenced by general thoughts and mentalities of the society. The results also show that within the mentalities of the people involved in the designing of the facades of the Qajar houses, these facades represented an arena for the emergence of their implicit thoughts, desires and wishes, which was realized through applying patterns, ornaments, and details denoting such thoughts and wishes.

The phenomenon of rapid urbanization and transformation of existing cities has put the conservation of heritage areas in the core of urban planning agenda. However, the traditional notions of monuments, groups of buildings or city sections, identifying them as separate entities within a wider urban context, is no longer sufficient to protect the characteristics and qualities of heritage from fragmentation, degeneration and subtraction of significance. Therefore, there was a transformation in both concept and scale of conservation, aroused from the challenges in this field, and as a consequence, a new approach to deal with properties in territorial scale, the Historic Urban Landscape, emerged. This approach moves the consideration of urban areas into an ecological framework, and accepts a dynamic rather than static view of cultural heritage in general, and urban heritage in particular. On 10 November 2011 UNESCO’ s General Conference adopted the new Recommendation on the Historic Urban Landscape (HUL) by acclamation, the first by UNESCO regarding urban heritage since 1976 (UNESCO 1976), aiming to facilitate the integration of heritage management and urban development. This Recommendation promotes a landscapebased approach, in which the existence of an inventory of resources and the identification of values and vulnerabilities are essential factors when drawing up urban development policies. Likewise, particular emphasis is placed, not only on the involvement of different disciplines but also on the role of other stakeholders and the community in heritage management and consequently in urban development where relevant. The HUL concept is not limited to the physical and spatial organization of the urban territory and its surroundings; it can also refer to social and cultural practices, economic processes, as well as other intangible dimensions of heritage. The HUL approach is an answer to the management of historic cities under new forms of development pressure with the main goal to preserve the significance and qualities of the city itself. In fact, the question in HUL should be about “ historic urban landscape concept and approach, ” which aims at preserving the quality of the human environment. There is an important role for all actors in gaining an understanding of the HUL concept and approach, and then developing and applying tools and best practices to implement this important guidance. The outcomes of applying the HUL approach include continuity of historic urban identity as part of daily life, thriving social interaction and economic activity, and environmental quality in historic settlements of all types. The HUL approach can aid in achieving these objectives. These goals can be achieved by applying the four tools through a six steps action plan that is circular in nature. In this way, the research aims to study the significance of the HUL concept and approach, gives answer to “ what HUL is about” and “ how can it be used in urban heritage management, ” using qualitative content analysis technique. This paper, addressing the UNESCO (2011) Recommendation, is structured as an explication employing sections of the HUL text with discussions of their meaning and import. Discussions are used to express the implications and diversity of applications of this important statement on the urban future.

The concept of social capital views the relationships and interactions of individuals, characterized by quality or quantity, as an asset, trying to use this asset to tackle problems in different areas. This concept is deemed a reliable measure, particularly in the residential neighborhoods context. This study discusses social capital in the form of a model for traditional communities of Iran and, by proposing indicators for social and built environment of the communities, explores their relationship with the components of social capital in the framework of a model of social capital, defined at community level and characterized by three cognitive, behavioral and psychological components. Social environment indicators include the administrative system (control and management, self-sufficiency) and the social composition, while the built environment indicators consist of diversity and function, composition and structure, architecture and design. Given the complexity of the concept of social capital and the fact that built environment does not directly create social capital, the study demonstrates that the control and management system of traditional communities is in accordance with the component of empowerment in the social capital model. On the other hand, the self-sufficiency of communities and their social composition affect the sense of community. In other words, social interactions increase by the consistency of demographic patterns and the self-sufficiency of communities, which means their ability to meet the daily and weekly needs of residents through their various functions. Along with the enhancement of social interactions, the sense of community is promoted and the component of neighboring among inhabitants is strengthened. Briefly, the social environment can affect the behavioral components of social capital (neighboring) in addition to its positive impact on both cognitive component of social capital (empowerment and sense of community). The built environment of communities possess a variety of components and functions. The diversity of functions led to the emergence of self-sufficient communities in terms of meeting the needs of inhabitants, while the function of components was beyond mere functional roles; they therefore sometimes played a social role (e. g. the mosque and neighborhood square) and provided a suitable basis for the active presence of residents at community level. In other words, the correct prediction of social needs of residents and appropriate responsiveness in the built environment provided the inhabitants with spaces necessary for their social activities at community level. On the other hand, the architecture and design of elements, precise prediction or embedment of components (frontispiece, hoods, etc. ), selection of materials and creation of spatial qualities (dimensions, proportions, differences, etc. ) are factors that increase social interactions and promote the residents’ sense of attachment to the community. At a higher level, the overall structure of community, composition of components, organization and location of functions such as house, passage and square are aimed to increase social interactions. Consequently, the built environment of communities specifically affect the sense of community (cognitive component), neighboring (behavioral component) and sense of attachment (psychological component) by: (1) increasing the level of social interaction, and (2) enhancing the sense of belonging to the community.