Iranian architecture has historically placed a strong emphasis on privacy and seclusion. Maintaining privacy is important because humans always need peace and a sense of security in their private lives, and for their privacy to be respected by others. With the advent of Islam, by the recommendations of Quranic verses and narrations, emphasis has been placed on the issue of introversion and maintaining family privacy. Islamic beliefs, social relations, and a specific way of life are crucial factors in shaping home spaces, and on this basis, a sense of belonging to the home is established within them. In addition, social and cultural factors lead to the formation of functional spaces and the interior environment of the home; in fact, it can be said that privacy is more of an internal and innate element. The concept of privacy in Islam means separating private life from external interactions and also separating non-mahram men and women, which is done to ensure family security. On the other hand, considering the sixty percent Muslim population of Malaysia, the privacy of traditional houses in this country also has a distinct hierarchy. House design in Malaysia is designed with the social and cultural interactions of Malay communities in mind, and Malay houses are essentially cultural metaphors for the lifestyle of the people of that country. Culture, as a key factor in social sustainability, plays a significant role in shaping the home space. Among these, the role of religion in shaping cultures is profound and enduring. Therefore, examining the basic patterns of house design in areas with different religions also confirms this issue. This research aims to examine the layers of privacy at the entrance of traditional houses in both countries. The research method employed in this study is a descriptive-analytical approach, utilizing logical reasoning to analyze qualitative data. In this regard, the research is divided into two main parts. In the first part, we will extract the principles and rulings of privacy and confidentiality in Islam (based on verses and narrations) and the field of psychology, such as the hierarchy of entrances and the layout of spaces for access by men, women, and guests in houses. The “grounded theory” approach, which is one of the “qualitative strategy” approaches, has been used. In the second part of the research, the “case study” strategy, which involves the description and analysis of individual houses, has been employed. Accordingly, the strategy considered in the context of library studies, concerning the documents of the Kutai house in the state of Sarawak, Malaysia, and field observations of traditional houses in the province of Bushehr, Iran, involves comparing the elements that create privacy. Considering the similar climates (hot and humid) in the selected samples, the issue of privacy is examined in them. This research aims to address the following question: What is the impact of privacy in traditional houses in Iran and Malaysia? 2- Despite the common religion in both countries, what are the differences in the privacy of the entrances of the houses? The results of this study demonstrate that privacy was designed in multiple layers to maintain the independence of individuals and spaces, and to provide mental and physical comfort for family members, which is fully consistent with Islamic sources. In both regions, a hierarchy of access existed in the form of public, semi-private, and private areas, but the degree of separation between areas differed. This research has primarily focused on the concept of privacy from an Islamic perspective in traditional houses in Bushehr, Iran, and Perak, Malaysia. Just as men and women observe the Islamic hijab in different ways with modest clothing, the house also has the same privacy in different ways to create visual and auditory privacy within its structure. Different cultures have different solutions for creating privacy in their residential spaces. Just as in Bushehr, houses have a hierarchy of access (eighths, corridors, level differences), and each space has a specific area based on its function, Malaysian houses are no exception to this rule, and the spaces of the house have public and private areas; according to the type of family needs (livelihood, type of social relations, climatic needs), the function of the rooms is generally flexible and has multiple functions that are separated by creating specific boundaries and limits; therefore, Malaysian houses, while having transparency between their inside and outside, have mechanisms to create privacy and demarcate their functions. Ultimately, it can be demonstrated that the entrance hierarchy in both regions aims to maintain privacy by their respective cultures and religions. From the studies, it can be concluded that the main motivation for designing traditional housing is higher than creating shelter based on the type of spaces and meeting functional needs. Rather, the main motivation, in addition to responding to physical needs, is to express the meanings hidden in human religion and belief. Privacy in Bushehr houses in Iran is more physical and tangible, whereas in Malaysian houses, it is more perceptual and mental.