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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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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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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