Chaordic organizations are the systems that maintain their activities between stability and instability, or chaos and order. A perceptive management of these organizations can lead them to the optimal dynamical balance state. These organizations are combinations of many heterogeneous factors continually interacting with each other and their management is only possible through generative learning. Chaordic organizations have certain characteristics such as Organizational Consciousness, Connectivity, Indetermination, Unpredictability, Flexibility and Continuous Transformation. The aim of this article is to identify the concepts and variables relating to the Chaordic organizations’ characteristics. Hence, initially the literature was reviewed, and then Chaordic attributes were examined in the instance organization. EFA analysis shows that Chaordic organizations in IRAN have seven main attributes including: acceptance of innovations, connectivity, indeterminacy, nonlinearity, unpredictability, formless structure, and hiring of empowered employees.

Research Problem: Islam considers the greatest framework of human beings to be in divine names, and it is counted as superior and transcendental in comparison to other creatures thanks to having these characteristics. Therefore, Islam believes that the most necessities and demands of humans are formed depending on those characteristics, and according to the Islamic belief, achieving the perfection of these characteristics is the duty of all creatures, artifacts, and particularly the art of architecture. Architecture should meet the needs of human and manifest the attention to the definition in format of divine names, because the root of Islamic architecture is based on meaning. Besides the effect of architecture, the architect himself needs to accord to the God’s descriptions and be the symbol of divine names and characteristics on the Earth, with respect to his being Khalifatullah and also because of the fact that God created human a form of his own and infused spirit into his dust. Therefore, architecture is the main reason for creating an atmosphere of thought and imagination between the audience and the architect, and the architect makes the world of architecture recognizable and understandable for the audience according to the sensory, imaginary and intellectual characteristics. The present study aims to, through investigating the relationship between architecture and architect and God’s names and characteristics in Quran, provide a plot for forming architecture pieces and delineate features for architecture based on this relationship, and guides designers in this direction. Research Question: For this purpose, the present study is attempting answer this question, what kind of features should design based on spiritual identity have as the final product and what kind of indices should an architect follow to be guided in a particular way? Research Method: The study is a qualitative approach and is methodologically based on analysis and interpretation. The Most Important Results and Conclusion: The findings of the present paper demonstrate that, architect, as human and heir to God on the earth, and also his art, as a source of manifestation of divine Attributes, ought to have such features as: contentment along with practical creativity and elegance to designing and also Innovation in design, concentration and effect unity, self-sufficiency and the ability to do your duty, existential dignity and effect perfection, accurate perception of developing construction, meeting the current needs of the society and audience of architectural products, creating peace and balance, transferor the sense of designer considering the spiritual identity of effect, and eventually adherence to ontology principles and also rational, moral and physical ones of effects. Thus, results indicate that such effects, because of Their appointment as particular features of the universe architect, get to the spiritual identity and in other words, they get to the perfection and immortality, in the only word, they get holy and the transcendental art that emerged-in addition to satisfying human needs, it must be accompanied by the preservation of nature and ethics in design, is the reason of audience’s peace of mind. So, the spirituality of an architectural product is determined only when it is possible to find manifestations of divine attributes in it.

Ibn Sina’s definition of divine attributes is of two kinds. On the one hand he takes those attributes both externally and conceptually as one and the same. In other words, one cannot derive multiple meanings from a single impervious Truth to multiplicity. on the other hand he deals with them from the viewpoint of negation or relation or particular negation and relation. These two sayings which are based on the purifying ontological and tough epistemological views of Ibn Sina can go together in the sense that each has been offered in accordance with the audience’s level of understanding. At the intermediate level, he points out the manifold concept of divine attributes each becoming known through particular relation or negation. At a more superior level, Ibn Sina considers the concept of divine attributes as one and the same which is abstracted from that Truth as a consequence of the unity, simplicity and purity of his existence. In sum, there is no contradiction here, each addressed to a specific audience. One for average audience and the other for advanced one.