Journal of Researches in Islamic Architecture

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Natural light has been an important element in Iranian architecture and shaping the interior spaces of monuments. During different historical periods, the presence of light in various Architectural works, In addition to the functional aspect, has always been under focus from spiritual religious aspects. The incentive to turn to the light during worshiping God has existed in different religions and still exists. Daylight had have a special place and value in Islam and the Islamic worldview. With the emerge of Islam, usage and application of light in architecture increased especially in mosques as the most important monuments of Islamic architecture In mosques, daylight in addition to functional aspect is considered as a mystical symbol and a sign of God's presence that raises the human sense of reverence and humility in front of God. To this end, for centuries, Iranian architectures have been trying to use traditional architectural elements and daylighting solutions to better deploy the natural light in their designs. This study attempts to investigate and evaluate the application of light-catching elements in Iranian mosques, particularly in mosques and mosque–schools from Qajar period. We use a descriptive and analytical research method and our study is mainly on the basis of resources and the literature available in Iranian libraries. After describing the theoretical foundations of our research, we analyze a number of common light-catching elements in selected mosques. Although a multitude number of studies have been done on the concepts of light and its role and function in the traditional architectural monuments, particularly mosques and homes, little study has been done on light-catching elements in mosques of a specific period as done in this research. Structural elements which have been used in Iranian traditional architecture for utilizing daylight are studied from two directions. In the first direction, light-catching elements often have the task of transmitting light into the interior space. In the second direction, light controlling elements adjust the entered light into the building (similar to canopies). The subject of this research is in line with the first direction. We only study light-catching elements and we chose among them common elements such as door and window, Shabak, Horno, Rozan and Roshandan. Although these elements are different in term of material, type and location of application in the building, all of them are used for light-catching even though some of them have also ventilation application. We chose 10 mosques and mosque-schools of Qajar period in Tehran. The examined mosques and mosque-schools in this research were selected based on the following criteria: first, all the selected mosques and mosque-schools are located in old and valuable region of the city and they are tourists attraction. They have architectural values and are well-known among people and experts. Secondly, the building of selected samples reflect prominent features of Qajar’s architecture. Also the sufficient information (including maps and images) are available for these monuments. We chose 5 mosques and 5 mosque-schools among Qajar’s architectural works. Then, the usage and the application rate of light-catching elements in these buildings are evaluated quantitatively and qualitatively by the use of maps and the available visual data. Quantitative analysis is based on the approximate numbers of elements used in these mosques which have been extracted from the available images and maps. To qualitatively evaluate the application rate of various methods of light-catching in these mosques, we specify four levels of usage: "insignificant","low","medium" and "high". We provide the results of quantitative as well as qualitative analysis in this paper. Our analytical studies indicate that although door and window, Shabak, Horno, Rozan and Roshandan had been considered as innovative lighting elements inside mosques of Qajar period, architectures of this period still mainly utilized door and windows as the main lighting elements. Next to doors and windows, Rozan stands at the second place, Horno in the third place, and then Shabak and Roshandan. The utilization rate of doors and windows among considered mosques and mosque–schools has been similar. Nevertheless, the usage of Horno as a lighting element in mosques has been more than mosque–schools, Rozan and Shabak have been used more in mosque –schools rather than mosques. Roshandan has been barely used in the mosque-schools, and only few samples could be found within some mosques of this period.

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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 environment of universities have been suddenly and quickly, that 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 costs 2. Formation of more than 40 percent of universities without Primary comprehensive plan 3. Purely quantitative perspective to the development of educational spaces 4. Shortage of welfare as a result of unforeseen developments 5. The high level of occupation and appliance at universities the major cities 6. Lack of attention to campuses in many universities Based on the principles of environmental psychology, structure, shape, form, color and specification of the environment effect on behavior, learning, social interaction and communication. Accordingly, respecting the proposed theories about human psychological needs of physical needs to needs of growth and self-actualization, by studying the physical spaces of the traditional Islamic schools of architecture as fulfilling the psychological needs in all aspects, could be reach the principles and models of the design physical spaces 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. Being together 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 driver's mind to thinking. 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.

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Vernacular architecture is the product of the interaction between local residents and the nature in geographical area which results in unique achievements in providing physical, mental and intellectual needs of human. Vernacular architecture of Bushehr has provided considerable strategies in accordance with the micro ecosystem in its multilayers cultural link. Understanding these strategies can provide ideas for applying in architectural design. One of the ideas was formed intimation  in the hot and humid climate of this city. This principle was very important in some architectural places like Girls› schools. Having contact to the outdoor area, especially for the girl students, who have a low contact because of living in apartment, is very effective in terms of physical, mental and intellectual growth. Therefore, intimation, through increasing the feeling of belonging to the environment, can improve the satisfaction level of girl students to the school which finally improve their creativity. Intimation of schools is considered as providing conditions through architecture and regulations, so that girl students can study in open, semi-open, semi-closed and closed areas of the school more freely and in accordance to the Islamic dress code. This has been considered in the document of fundamental transformation of education and here it has been emphasized on the observance of intimation sentences in the considered area. The purpose of this study is to show the manner of intimating in the schools of Bushehr regarding to the four psychological, cultural, religious, and educational needs. So this study, with emphasizing on intimation in vernacular architecture of Bushehr, and achieving cultural strategies of intimation in climatic architecture of Bushehr, proposes this question: How intimation is manifested in the vernacular architecture of the city of Bushehr? The main strategy for answering this question is a qualitative investigation which has been used for developing the framework of the research; for collecting data it has been used from literature studies, scientific databases and observation methods, and, qualitative analysis has been used for analyzing the data.
Findings of this study shows that intimation in the vernacular architecture of Bushehr has been provided in three scales of micro, middle and macro scales. Intimation in micro-scale refers to the single elements of the building in the vernacular architecture of Bushehr which has been manifested either in the internal aspect (internal space) or in the external aspect (space); these elements in the vernacular architecture of Bushehr include «Shanashir», «Tarmeh», «roof and pre-roof», «sashes and openings», «Parasol», «shelter balcony» and «windows». Each of these elements, in addition to their main function, has been applied in design, components, and connections so that they help for making intimation of internal spaces. Intimation in the middle scale refers to the plan typology and combining of the mass and the space; this study shows that, based on the combination of mass and space (the building and the yard) in the vernacular architecture of Bushehr, and regarding to the position of the building to the historic walls of the city, and also regarding to the introvert and extrovert aspects, two main kinds of floor plan arrangements can be identified: the first kind is the buildings enclosing courtyard: introvert-extrovert (within the historical walls of the city); the second one is building without courtyard including row building(s) inside the yard: extrovert (outside the historical walls of the city). In the macro-scale, forming intimation in the vernacular architecture of Bushehr was affected by the location of the building which has considered the opportunities, threats, strength and weakness points of the building regarding creating intimation; this factor has been considered in terms of adjacency. In another words, based on the neighborhood, it has been determined that at the first stage which plan arrangements including extrovert-introvert and extrovert types, and also which plan types including courtyard, or row buildings, or combination of them, should be applied, and in the second stage, the manner of combining the mass and the space has been determined.
Furthermore, the methods of applying the strategies of intimation in the vernacular architecture of Bushehr have been provided in three scales of micro, middle and macro. It seems that updating the historical patterns, which has been considered and proposed in text and image through this study, can be a proper and referable model for planners and architects of schools, especially of city of Bushehr. Therefore, it is suggested that planners of education spaces on the one hand, and architects on the other hand, through studying considered patterns in this study, to create multi-functions and flexible spaces in accordance with climate desirability to provide refreshing and productive spaces for the education of the next generation of the country in accordance with the Islamic-Iranian patterns, in addition to rehabilitate and to continue historical patterns. Achievements obtained through this study can be a good ground for the next researches with the purpose of extracting intimation patterns of schools in other areas, especially with similar climate to Bushehr. It is hoped that a comprehensive guide for creating intimate schools will be provided.   

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Pedagogy and education was always important in Islamic Era that is mean learning and in another words, refinement and guidance but teaching is meaning pedagogy and action of pedagogy systems. Mosques were the first places that pedagogy and education was done in them but in The Seljuk Era “Nizamiyah”, independent schools were made and these actions were done in it. After this period, seminaries were the most important place in Islamic architect Era. With ideology change in each Era and period concept of pedagogy and education were different and have some variation. Actually after starting of Islamic Era, emergence of schools and their ideology in pedagogy and education went out of Arabia border and fusion with other cultures especially Iranian culture was started. According to these every method of education has different educational hierarchy and different place. So the main question of this paper is “what the relationship is between different perspectives of education and structural elements such as spatial organization and architecture of seminaries?” The Seljuk and The Safavid Era were the most important era in school structures and changes in the educational system as we can see the number of Safavid schools that were built and Nizamiyah that Nizam al-Mulk made them. A comparative comparison between The Seljuk and The Safavid Era’s schools was done in this research. This research is due to historical interpretive methods, case studies and documentary literature review to understand the concept education of these Era and analysis them. For this purpose selected four schools of each Era and analysis them in terms of features available in the overall scheme of structure. It has been tried to select the variety choice of these schools. For example the school of “Madar-e shah” that was one of the most important schools of Safavid Era has been chosen and smaller schools that had remarkable architecture elements as well. Another factor that was influential in choosing of Seljuk and Safavid schools is the availability of each school and its plans. According to the Mongol invasion, there is almost nothing special remains from the Seljuk schools in Iran and just a very little can be found about them in the documents and writings. But there are more numbers of Seljuk buildings remaining in the Anatolia and Central Asia compare to Iran. One of the reason could be noted was using furnace bricks and whole cut stones. So Seljuk schools have been chosen from schools in Anatolia and contemporary Turkey that are still standing to review and compare. According to limited number of Seljuk schools, Safavid schools were selected the same number. Seljuk available and reliable schools, include: “Cifte Minareli”, “Gok”, Seyit Battal Gazi Kulliyesi Medrese” and “Ince Minareli”. Safavid schools include: “madar-e shah”, “Musalla Safdar Khan School”, “Molla Abdollah” and “Mirza Hossein”.
The results indicate that architecture of school based on some requirements such as educational system, political and social developments changed to responding to concept of education. Hypothesis of research is based on results. Concept of pedagogy and education in Islamic Era have some turning points in its process and made some changes in schools architecture that The Seljuk and The Safavid Era were the most important turning points. Actually both Era were the peak point of this process. Surveys of two Era shows that change of education concepts made some change on structures and architecture of schools such as free or task pedagogy and education changed. This means that in Safavid Era task pedagogy and education was more public and social than The Seljuk Era. Entrance schools system from simple scheme of The Seljuk Era was evolved and turned into some entrance and complicated scheme. In Safavid Era school yard was particular important and sometimes it was the place for teaching and debating while the Seljuk school divided to the school with yard and the school without yard. It means some school had no place that called it “yard” and the school with yard in terms of quantity and scale and quality of space were in lower range in compared with the Safavid era.  The number and quality of chambers in Safavid Era in compare with Seljuk Era were very advantage. The Seljuk Era’s school had one “Madras” on the main axis while in some Safavid Era’s school had some “Madras” in this plans and according to methods of pedagogy and flexible education of that time the second floor of chambers, seraglio and yard , might use for “Madras”. About the relationship between praying place and mosques with educational place in schools, mosque usually is placed at the end of the “Qiblah porch” with dome or porch form in Seljuk Era; but Safavid schools Considering their approach, have more variety In terms of the Relationship between educational and Praying places; including Schools with altar and distinctive dome for the praying place, Schools without index Praying place but built beside a mosque and Schools without index praying place with only educational approaches.

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Arts in their Dialogues borrow some words from each other and give them a new meaning in their art form. One of the best examples of this Dialogue is the link of Decorative elements in architecture and Iranian painting .Iranian painting ( Miniature ) is conversation scene of arts such as painting, poetry, calligraphy and architecture which has run its evolutionary path in different schools of Islamic period, especially from the Ilkhani to early Safavid era. Iranian painting based on subjective and non-visible world and, therefore, its architectural and decorative elements are based on certain spiritual and conceptual principles. Inscription is one of the decorative arts in Islamic architecture which the use of it in addition to the actual architectural buildings is visible in some painted spaces of the Iranian painting. Inscriptions as conceptual and decorative elements in Islamic Architecture are important tools for the representation of religious ideas and policies. In this paper, On the one hand, the importance and different functions of inscription in Islamic architecture are analyzed and On the other hand, characteristics and artistic value of the paintings of Harat School, as well as the inscriptions on the architectural space of a number of Behzad’s works are examined. Also it will be shown that appearance of painted inscriptions in the space of Iranian paintings has what impact on the understanding of the subject and Specific spirituality of the miniatures. Muslim artist inspired by his belief and religious principles has tried to create a calm and spiritual atmosphere in his paintings by use of Inscription decorations. He has designed physical space of the painted buildings by engrave the geometric designs, motifs and arabesques, and Islamic epigraph. The decorations in addition to having formal aesthetic and value represent the cultural and religious mysteries are hidden in themselves and give a special lightness and transparency to the painted background in the space of the painting. These inscriptions in terms of content and their impact are matched with the samples used in contemporary buildings in Iran and Harat, in Timurid period. A comparative study of the contents of the inscriptions is a new way in understanding of religious art and the impact of the religion to the epigraphy at different periods of the history of Islamic-Iranian art. Methods used in this research are analytical, interpretive, and historical and the approach to data has been done through library studying. The results of the research show that using of religious inscription in addition to enhancing the beauty and the visual value of Miniatures, are influencing to transfer of the concepts of the painted story, and show a kind of spiritual realism in the works of artists from the Timurid period, especially Behzad. These inscriptions, in shape and their structure, reflects spiritual realities and meanings that the Knowledge of them had been possible to a person during the present in that space by passing the formal universe to the divine world. These meanings reflected from the divine world, and manifest the concepts such as the presence of God, resurrection, release from Nether world and ascension into the celestial world, twinkle of divine light, transcendental unity, meditation and inner purification. These concepts are very close to prayer and ritual activities. Comparison of these elements with inscription decorations of their contemporary buildings also emphasis to the adaptation, and Structural and Conceptual link of them. These inscriptions, historically, and from the kind of font and text, and in their written contents, are match with inscriptions of buildings such as Goharshad mosque in Mashhad, Harat Mosque, Mosque of Yazd and Shiraz mosque belonging to Timurid period. A painter such as Behzad, in choosing the theme of his Nonreligious inscriptions, on one hand, is affected by the apparent form of the inscriptions and their expression in architecture monuments and, on the other hand, according to his artistic tastes and purposes used them. So that, he has been introducing the founder of visual work as a founder of architectural work or building in the number of his miniatures the outcome of the research shows that architectural inscriptions can be used as original decorations in order to create the Islamic atmosphere and image in today's miniature.

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Educational spaces in Iran took the formal identity of "schools" after "Nezamieh" education centers were introduced by Nezam-olmolk during the Seljukid period. Some structural elements such as cells, porches and courtyards, etc. were included in school buildings and a new kind of structural pattern emerged within them. However, enhancements of architectural techniques in the following historical periods as well as cultural, social and political facts and conditions did lead to some types of changes within the physical structure of school building elements in Iran.
The present paper assumes that physical structure of Iranian school buildings has experienced a line of evolution and enhancement from Seljukid era into Ghajar period. The present paper is aimed to explore the characteristics of architectural structure within Iranian Schools at each historical period as well as the trend of changes in those structures. The present paper uses a descriptive, analytical and case study methodology to collect and analyze the data. The data were first collected using library sources and through field studies in some cases. The data were initially presented using a descriptive method and then they were evaluated through an analytical and adaptive method. Study results show that school buildings in each historical period have evolved with certain physical structures while various changes have been applied in order to guarantee that residence place, education space and religious elements of the building are provided more desirably. As some reference, the cells were initially consisted of a single space and were in immediate contact with courtyards. Then they evolved into a multi-partition space which included small size porches and larders. Also porches were initially used as educational spaces and in some cases functioned as religious spaces. However, as the time passed, the porches transformed into wider and lighter spaces as they were needed to facilitate the education through larger rooms for more students. Meanwhile, the porches which were essentially places for worship, were replaced by vaults and naves as worship places within the school buildings. So the significance of worship spaces goes to such a height in Ghajar period that school buildings transformed into a mosque-school identity. As the schools were expanded, the process of admission and entrance to the schools was changed in some ways. In general, the results of the study proved the hypotheses stating that physical structures of school buildings have evolved from Seljukid period into Ghajar period in sense of characteristics of main building elements and the space configuration and patterns.  

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With the arrival of Islam in Iran, the knowledge that had a strong connection with religion flourished in this land. Although in later periods schools were established independently from mosques, because of the religious studies in schools, the connection between mosques and schools was recreated again and they were called mosque-school in Islamic architecture. The integration of the two functions of mosque and school led to spatial innovations and creativity in the architecture of these buildings. Therefore, the architecture of these buildings had quite a special importance in the history of Islamic architecture. This article is based on the assumption that the body of Iranian schools from the Seljuk period to the Qajar period has evolved; It seeks to find the structural characteristics of Iranian schools in each historical period and also the evolution of their spatial arrangement by examining the models. For a better understanding and more specific analysis, the evolution of the spatial arrangement, typology of the structural system, and the relationship of traditional schools were conducted for the mentioned schools. This typology includes topics like structural system, spatial layout, structural communications, how to connect educational and worshiping (prayer) areas, methods of defining space (closed, open, and covered). The data were initially presented using a descriptive method and then they were evaluated through an analytical and adaptive method, and in terms of historical-interpretive approach, it was accomplished with typological analysis method and using library sources, collecting data from historical books, mapping, documents and receipts reading.
Study results show that schools in each historical period in order to meet the needs of students, have found specific structural characteristics and this has led to spatial changes, including residential, educational, and worshipping areas. For example, the porches of traditional schools initially had an educational function, and students gathered on the porches to discuss. In some cases, they also had been used for praying purpose. As a result, according to the present study and the case studies, the body of traditional schools in terms of the characteristics of the main components (porch, dorm, madrasa, etc.) and spatial arrangement, have passed evolutionary developments during the Seljuk period, Timurids, Safavids, Qajar.

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Gender has a key role in Islamic thought and considers it as an aspect should be trained. Now a days in light of psychological and social studies, there are more information about gender differences. These differences influence education and training via “gender identity” and “sex-typing”. So it’s essential to consider gender differences in out door open spaces design. The goal of this study concentrated on the effect of gender differences in Islamic thought on outdoor open space design. Reviewing mental differences and growing and structural aspects between boys and girls, we have built a frame for open interview which concluded to Delphi process. The study is a qualitative and operational and conducted a Delphi process between 7 psychologists and 15 architecture experts. The result is an applicable list of architectural considerations for outdoor planning. Using hot and bright colors, suitable areas for congregation, simple geometry, curved corners and miniature elements can be suggested for girls. Mild colors, encounter space, sophisticated geometry, expert and job acquaintance dedicated space, different levels, ballgame space are suitable for girls.

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