Journal of Researches in Islamic Architecture

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In the Islamic architecture of Iran, meaning, aesthetics, shape and structure are four fundamental factors by an appropriate combination of them a traditional architect is able to manifest an image of metaphysical world on material world. A rational and integrated relation of these factors has put the Islamic architecture of Iran in an outstanding position. An important challenge of the modern architecture is the lack of an intergrated relation among its constituting factors. The main cause of this shortcoming is moving away from traditional roots and doctorines that has lead to the disintegration of defferent phases of design process and construction, changing architects education, and fast construction. In order to disclose the relation between metaphysical factors (meaning and aesthetics) and physical factors (function, form, geometry and structure) in architecture, it is first necessary to analyse cases that contain the relation in an outstanding way. For this reason, a number of majestic historical mosques, in which the manifestation of meaning in their form has been proved, have been studied. Literature on meaning, aesthetics, geometry and structure has been reviewed. Utilisation of the four factors in historical buildings of Iran has been explained. Relation among interfering factors in design process has been illustrated in the buildings. An algorithm for architectural design process in the modern world has been proposed in which the positions of the four factors have been defined.

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To explain the strategic plan to achieve a new Islamic civilization in its various fields and dimensions, a general and scientific structure must be exploited which in accordance with facts of existence from the universe and of human being.

This research believes that this general structure along with its entire steps, resources and the foundations of every single one of those steps has been discussed in depth and is infallible based on doctrines of the divine religion of Islam. Yet still, the structure can be achieved, explained and proven from a scientific, rational and divine dimension and can be further explained and analyzed because it entails facts of the universe (signs of existence) and human being (potential and actual talents, will, authority, works and course of descent and rise of human race) can be explained and analyzed.

The research method is based on areas and degrees of wisdom (logical reasoning) and quotations (words of God and traditions of the Imams - May peace be upon them) and it is descriptive, exploratory and interpretational.

The most significant accomplishment of the research is the explanation of the general structure of human processes, steps and its associated Islamic resources and in particular its bases and principles (strategic-conceptual) and solutions (applicability-practicality) in all steps from the perspective of the Islamic culture. Meanwhile, in each step misguided and incomplete contemporary western practices (modernization and ultra-modernism) are assessed and reviewed. The overall achievements of the research are applicable for all teaching, research and administrative topics and are particularly reliable for exploitation in the fields of art, architecture and urbanism.

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Discussions derived from epistemology and its sub-branches are of the most important theoretical grounds affecting theoretical basis of art schools in particular architecture styles. During recent decades, two approaches of epistemology have been reciprocally shaped to know how one can paraphrase the meaning of physical environment. In the first approach, the audience and his knowledge are main foundations in the process of perception and cognition of environmental meaning. However, there is audience meaning nobility in this approach and therefore, all meanings are considered convincing and neither can be granted as final meaning of environment. So it can be called "Audience-Oriented" approach. While the second approach, has a perceptible reality in the final meaning of environment that should be received during a firm process. Accordingly, it is not impossible to discover the intention of environment architect by reviewing his work and (only the meaning which accords with this intention is considered convincing) the only meaning that accords with this intention is considered convincing. So, this approach can be called "Author-Oriented". In addition to comparative analogy between two above-said (these two) approaches, this study clarifies a third one that makes its cognitive base on Islamic (thoughts) teachings. According to this new approach, the main foundation of the process of environmental meaning paraphrase is the physical environment (or text) and so it can be called "Text-Oriented". In order to explain and collate the triple approaches, the present study (this research) uses archival research while enjoying, simultaneously, the logical argumentation research to arrange data resulted from archival studies.

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In order to achieve a new Islamic civilization, in between science topics such as creating works of art and architecture, it is necessary to present a conceptual model and a foundation. In terms of structure and process, this model should be comprehensive and content of each stage of the sources must be explicated according to islamic rules. In addition, this model should provide a structure, so that we can evaluate the quantitative and qualitative aspects of human processes and we should be able to  criticize it.  In thishandbook we have explain the human processes in five stages andcompulsory human processes (based on Figure - 1) are explained.

In the first stage: determination (world and people) Islamic point of view :
 At this stage of actual and potential positive and negative tendencies of human beings and their needs and their relations with each other and the world of the comparative study and analysis between Islam and other schools in the world. This step is important threads about anthropology, epistemology, god, ontology, sociology, philosophy, history and the human relationship with the natural environment and artificial world as a whole. Of topics (beliefs)and the above categories (needs and instinctive inclination) people and the concept ( Aesthetics) will be concluded by the Islamic laws.
In the second phase: the category (motivations and intentions) is voluntary and optional for every human beings.
From the perspective of Islamic motives, it is classified in five (solvents, recommended, permissible, detestable and forbidden) categories. They are called (five basic sentences ).
In the third phase: one based on perception internal motivations (conceptual and divine) wants to practice or work in the natural world, made in(Material and natural forms). Islam (the Shia school) has ten principles to concepts and forms of expression in the world of nature, which is subjective. . The humanitarian principles enables (artists, architects and urban planners) to make a detailed program and so would realize the conceptual and temporal and spatial learning with respect to the total circumstances of time and place in the natural world.
In the fourth phase: Based on the previous steps and talented person (speech, behavior or works) is produced which generally is manifested in the phenomenon of his ideas.
From an Islamic perspective, the phenomena like (incarnation) or (neutral), are nothing but a sign, such as human relationship with his own image.
In the fifth phase: works of man, material and spiritual has an impact on the audience and the subject. Material impacts are a mandatory issue and are related to the overall environmental conditions. But the spiritual influence is optional and depends on the relative audience. Artists and audiences have also two linkages. A relationship (innate, kind, eternal and fixed) and one type of relationship (relative, multiple, variable) is dependent on the total circumstances of time and place.

Islamic culture in the Shiite-based research methodology of this thesis is based on two source (wisdomand story). The above data through methods (logic) and (commentary - analysis) are investigated and approved.
According to Islam, what is (scientific), is rational and what is rational, is (Islamic) and the sources and bases of the above can be assessed and approved. In the process of this treatise, the relation of Islamic ideology with each one of the above-mentioned sources and bases will be discovered, assessed and compared with other competitive ideologies. At the end two tables will be introduced to assess the human processes. In the first table the quality impacts and content impacts will be studied and reviewed (figure number-2).
And in the second table, the effect of quantity and engineering work will be evaluated. (Figure - 3)
It can opens the door to reform of educational programs on topics such as between knowledge like (arts and architecture and urbanism).
And methods of research and design and construction management processes at all levels, are from an Islamic perspective and assist the executives and experts to assess the effects of those works.

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Cultural disconnection and non – local Factors injection to the stracture of Islamic – Iranian cities in the recent decades refer to the absence of open progress, development pattern and a determined route. After the Islamic revolution in Iran, returning to the Islamic basics, caring about human dignity and relying on Iranian innovation and thought have attracted attention once again. The necessity of forming Islamic cultural and civilized works, is the presence of a perfect Islamic thought in all elements of framework, architecture, urbanism and structures which organized an urban society; in a way that the differences of its framework and its used meaning be clear and touchable either in communication symbol or in literal symbol with the other civilizations. It also illustrates a perfect living different from religious nature in the city. Prerequisite of this issue is, crating a coherent Islamic culture so gradually the effects of this culture will be appeared in exterior and surface relations.

 The determination of the plan of Iranian – Islamic development pattern by the supreme leader has made the religious life and the design of a unique Islamic culture tobe the agenda of the experts in various fields including city planning. in this end,the most important case is how to practice a Islamic culture management proportionate with that field as well as determining a practical model to practice the programs and the general policies of the dominant value stracture, in a way that to be able to provide a th eoretical as weii as operational pattern of the Iranian-Islamic city proportionate with the cultural engineering of the goals of the Islamic Revolution.This research is both fundamental(development of knowledge and basics) and practical(development of procedures and solutions). In this research,using a theoretical and operational technique along with a qualitative, descriptive and anaiytical approach and by a logical wyplanation based on the Qoran and the Innocent Imams Sayings as well as mental logic, an operational and contextual model of the practical basics of Islamic city is provided which a practical cultural approach explaning cultural connection and cultural engineering pattern dominant of Islamic citys structure and also the suggested pattern of Islamic city considering the cultural and value structure is being explancd. According to the explanations, the cultural-residential technique has been provided as the operational model of Islamic – cuitural approach relying on two basics of cultural engineering and cultural connection. This model is a cross – section of the practical basics of Islamic city in the level of cultural approaches whth a systemic identification which leads the two internal (approach basics)and external (approach structure) poles of the cultural layes of Islamic city to the formation of Islamic city through providing apractical and contextual solution.Finally, the operational modeling has been done based on the theoretical basics and the explanations provided by nthe centeral structure of the modern Islamic city with a the culyural – residential approach(cultural network structure) of the Islamic city.

Now the presenting model for creating a coherent religious culture is applying a cultural engineering structure and guideline with cultural connecting in different fields such as Islamic urbanism. In each field the style and method of creating cultural managing system should be appropriated with the specific language system of that field or model. In this study executive model of Islamic cultural system is determined with two basic roles; the cultural engineering and the cultural connecting in Islamic city.

In this study executive method of Islamic city’s cultural action and works are the designing process or meaningful and contextual solutions and works in designing. Meaningful and contextual solutions are the basis and infrastructure for the next used solutions. The appropriate meaningful solutions with the issue of Islamic city element with its systematic nature will define the identificational and basic aspects ( political, social, cultural and economical) in the layers of cultural solutions and finally with offering useful and useable solution and works in Islamic culture will define the framed system of Islamic city.

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Understanding the human perception levels and their process, and his interaction with the existence is an important topic in the field of architecture. In the contemporary era, the architecture pundits have shown more interest in the degrees of human perception and its role in the quality of creation of architectural works process and have criticized the modern perspective of sensory perception level and focusing on the sense of sight, and raised the necessity of considering all the human perception levels.
Nowadays, the human perception of the universe and its impact on architecture and urban development in the form of a category such as «human and environment relationship» is studied from the perspective of psychology and by environmental psychologists. But they have not a distinct philosophical perspective and clear theoretical basis to define the mankind, his perceptual levels and its dimensions and environment and how it has an impact on humans; and the absence of this attitude has damaged the field of environmental design, like architecture and urban development. Therefore, to achieve accurate results we must set up comprehensive principles as a basis.
Therefore, the approach of the present study is different from the common research in this area and based on the principles of Transcendental Wisdom as its theoretical foundation, we explain the relationship between the human perception levels of the universe and the quality of creating architecture works and its impacts.
The reason for the choice of Transcendental Wisdom as the theoretical research foundation wisdom is that the theoretical basis of the author for research has always been the “maximum religion” theory and among famous philosophical schools, the philosophical school of Mulla Sadra a.k.a. Transcendental Wisdom is close to “maximum religion” theory. Because, as in this theory to gain knowledge we use three tools of Holy Quran, tradition, and reason and instincts in a longitudinal relationship, in Transcendental Wisdom we gain knowledge based on illumination or intellectual intuition, (revelation, fascination or illumination) intellectual argument or reasoning (wisdom or reasoning) and religion or oracle (religious or oracle).
Therefore, we set up our theoretical foundation based on Transcendental Wisdomand to do this research in the first stage, we use the descriptive-analytical method to define mankind, his perception levels and perceptual powers, and the process of realization of any of the levels based
on the principles of transcendental philosophy; and next, we use logical reasoning and deduction to
express the correspondences between human perception levels and the universe and with the help of
models we use the degrees and levels of human perception regarding the universe, and accordingly we
explain the impact of human perception levels and the level of his interaction with the existence on the
formation of the quality of architectural works.
Based on the research and its results, it can be said that humans have four levels of perception (sensory,
mental, imaginary, and intuitional) corresponding to the realms of existence. The apparent powers
(sight, hearing, smell, taste, touch) and inward powers (common sense, imagination, illusion, memory,
MOTESAREFEH) help him to realize his perception. studies show that the human perception creates
a treasury of meaning and form in the human ego and this treasury is the most important source of
shaping ideas for the artist human. Because the architect human by using his MOTESAREFEH power
and referring to the meaning and form treasury in his ego proceeds to create and thus, the content quality
of this treasury influences the quality of creation of architectural works.
It should be noted that on the basis of past studies, the human perception levels and his ability to
interact with the levels of existence is affected by the level of existence of the artist human. In fact, it
is his interact level with the existence that forms his form and meaning treasury and sets the stage for
the quality of art and architecture works. Also, based on the perspective of transcendental philosophy,
other factors that affect the quality of architectural works consist of intrinsic talents and acquired skills
in humans.
 

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The knowledge of environmental design process describes and explains the fundations of self-conscious design of the man-made environment and is always rooted in polemical theories. Hence, theoretical foundations play a pivotal role with a strong and generalizable support in design, in order to be able to recognize the borders required in the creation process. The purpose of this research is to present an applied model of the design process taking into account the ontological approach in Islamic philosophy. The methodology of this paper is comparative and argumentative. In this regard, a series of similar and equal orders in the basics of Islamic ontology (perceptions and types of essence of perception and essence levels) and phenomenology, in proportion to the process of creating and visualizing an artistic product, in order to establish a functional model in The architecture design process is compared and explained. The research approach is a five-dimensional model of "Tarif, Tabiin, Tasvir, Tadvin and Talif" in the process of architectural design in accordance with the varieties of substance and human perception. In the Tarif step, in accordance with the design theme, the principles and aspirations of the architect designer are determined by the various life-worlds, and can be received. In this step, the designer, with intellectual freedom and in various ways, expresses his conceptual and idealistic concepts of his hypothetical architecture. The second step is the Tabiin of the relative state and is interpreted and adjusted in time and field. The Tabiin step, in addition to identifying the project's nature, leads to analyze and the establishment of various diagrams of spatial relationships, functional, physical planning, and so on. In the third step, Tasvir, imagery and the role of creativity are significant and the layout of the project is created. The Tadvin step in the design process means arranging and arranging components and evaluations after the creation of the form. At this stage, the form is arranged in relation to the creation of space, and the focus is removed from the mass of architecture and the relation between mass and space is transmitted. At the step of Talif, the architectural work is of soul and life and as a living phenomenon with a distinct identity in conjunction with other phenomena in the system of the universe. The use of this proposed model in the design process, due to the experimental nature as well as the content connectivity with the principles of Islamic ontology, paves the way for a tangible understanding of the complex design path and, on the other hand, gives rise to freedom of action for designers and architects.

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Today's Islamic Iranian city must be an appropriate place to meet the diverse needs of citizens where relations between citizens together, and with the natural and artificial environment around them is set based on the values and Monotheism teachings of the religion of Islam. In fact, it seems that the ultimate goal of the Islamic Iranian city as a habitat is to pave the way of man towards the divine grace. In the ancient Islamic Iranian city, public spaces have always been a place for the crystallizing the unity of the Islamic Ummah, holding communal religious practices, trading, establishing social interactions, and communicating with the natural environment. Defined public spaces, lively, flexible, thriving, environmentally friendly and with a special meaning, this study refers to them as place, and their creation defines the Islamic Ummah, not merely the accumulation of human beings. The places that need for them in today's Islamic Iranian cities are felt more than ever. Certainly an excellent example of such spaces in the past Islamic Iranian cities has been the space and the courtyard of historical mosques. In fact, the mosques were on the one hand a venue for worship, and on the other hand, the place that organized the social life of the neighborhoods inhabitants and resolved the affairs of the people. Mosques have always played a role in various fields such as strengthening social cohesion, promoting public participation, increasing social security, building functional diversity and enhancing the sense of belonging. Leading the city's path into the courtyard of mosques turned these spaces into urban public spaces. The presence of such spaces in the fabric of cities and urban neighborhoods brings a vitality and social life to the Islamic cities. Therefore, this research seeks to identify the effective factors to make and develop places in the Islamic Iranian cities through the analysis of the physical, semantic and functional characteristics of mosques as the most excellent example of public place in the Islamic Iranian cities. In this regard, two historical mosques in the city of Shiraz (Atiq and Nasir al-Mulk Mosques), which have unique semantic physical characteristics, have been selected as a case study. Atiq Jame' Mosque, as the oldest mosque in Shiraz, has always played a central and pivotal role in the religious, historical, cultural, social and political structure of Shiraz city and with many general and historical areas of Shiraz, such as the bazaar, historical neighborhoods, Shah Cheragh, Now Mosque (the New Mosque), and the city entrance gate have a spatial-physical continuity. The sixth entrance of the mosque, located on the different sides, is a testimony to the unique prosperity and performance of the mosque in the past as a throbbing heart in the old Shiraz fabric, a communication space and a place for gathering and establishing social relations between citizens. On the other hand, many studies refer to the present position of the Nasir al-Mulk historical mosque as a space for communication and social interaction of citizens, a place with unique physical, social, and perceptual characteristics to induce a sense of belonging to citizens and with influential physical attributes to strengthen the sense of spirituality and the imposition of semantic load to the citizens. These signs point to the contemporary role of the courtyard of the mosque as an urban space. Also, the present study uses a descriptive-analytic research method in the field of theoretical framework analysis; and the causal-comparative research method and content analysis and review methods of video documentation and interviews with experts and the Analytic network process (ANP) for ranking the rules and analyzing case examples. Formation of network structure, formation of comparative matrices and compatibility control, binary comparison of the main criteria, binary comparison of internal dependencies of the main criteria, binary comparison of the sub-criteria of each main criteria, the binary comparison of the sub-criteria of internal dependencies, the calculation of the final weight of the sub-criteria, the binary comparison of the preferred options and the choice of the optimal option are the main steps of the network analysis process. The statistical population of this research in interviewing and completing the process of hierarchical analysis was architecture and urban planners of the universities of Iran that among them, based on the snowball sampling method, 25 people with urban and architectural specialties were selected as the sample group of the statistical population. The results of this research show that form component (with indicators: attractive elements of attention, orientation and perception capability through different senses), activity component (with indicators: behavior, body language, and culture sociality), meaning and imagination component (with indicators: memorable, spirituality, Meanings and values and emotion), and ecosystem component (with indicators: tree and plant, water, natural light, and coherence with the climate), affect the formation of the place in the Islamic Iranian city. Also, in this research, along with analysis of case studies, strategies and policies have been presented to make place in the Islamic Iranian city, based on the developed components and key criteria.    

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In our country, research on architectural design process, is based on two main theoretical approaches; one is the system of Islamic theosophy, and the other is recent empirical studies on design methodology. The main problem here, is to find out the relationship between these two viewpoints, to attend the domain›s pathology, like misunderstanding and oversight of the position and order of theories, rootlessness of empirical theories, ambiguity of theosophical implications on design methodology, extremism and wastage in holism / serialism sides, and finally choosing one and putting aside the other. So the debate is on knowledge unity rejecting polysemy.   
The macro goal of this research is to find design process, conform to epistemology rules of theosophy, and the micro goal is to draft a comprehensive, existential, meaning rolled, and transcend schemata of design process, as a conceptual model. The practical goal is to comprehend the nature of design process, in order to nurture it. The importance of this inquiry is to avoid latitudinal contest of theories, and therefore wisdom unity and conformity of knowledge stages, in a comprehensive structure of knowledge as a result. The questions of this inquiry are:
o    On a descriptive objective: what is the designerly knowledge and how can we draw a schema of its process?
o    On a causative objective: how is the conformity of designerly cognition and its roots in the epistemological map?
o    On an alteration objective: possibility of a syntactic viewpoint and longitudinal conformity of epistemological theories, instead of latitudinal selection between them
o    The inquiry has no interpretive-historical objective
The research method is under the «transcendental Realism Paradigm» framework, which is programmed and followed by a retroductive strategy. In the research process an allegoric model is derived from transcendent theosophy of Molla-Sadra (as the cognition mechanism) and then this model›s mechanism, is checked with the empirical theories of design process (as eyewitness) to see the conformability.
In the first chapter, literature and precedents of the subject are presented. The epistemological paradigms are divided to categories of pantheism and humanism. The pantheist sector contains Masha, Eshragh, and Motealieh dispositions, and the humanist sector contains Sophist, Skepticism, Realism, Positivism, Relativism, Pluralism, Existentialism, Phenomenology, and Hermeneutics. Next the history of design studies and its methodology generations, are classified into three groups: the early analysis-synthesis generation, the concept-test generation, and the late hermeneutic generation. Then the research precedents are listed as different approaches of subject inquiry, followed by design process researches within Molla-sadra theosophy framework. Critiquing the precedents on theosophical cognition and comprehension and oversight of theories, a new strategy of inquiry is conducted. Retroductive inference, conformity as methodology of Molla-sadra, a two sided viewpoint to philosophical and empirical theories, and comprehensive modeling, are mentioned as new specifications of the research.  
Chapter two belongs to research design and contains realism paradigm, retroduction strategy, and the process of inquiry. Describing the Islamic Realism and Molla-sadra›s special contributions to it (that is mystic approach to knowledge besides the philosophical-logical one), conformity method as the truth finding theory of Molla-sadra is explained. According to this idea, every difference between theories does not mean controversy and the judgment of true and false, because the two sides might be two levels of a truth in our knowledge that may conform. Then the inquiry paradigm, Transcend Realism of Bhaskar which critiqued positivism and critical rationalism (induction and deduction), is introduced. This epistemology considers our knowledge in tree domains of feeling, imagination and intellect. The intellectual domain contains mechanisms and constructs, which underlie a phenomenon seen in nature. These mechanisms are conjectured as descriptive models that are rules and patterns, witnessed by empirical studies. The research strategy of such paradigm is called Retroduction, which uses allegoric models as hypothesis of a mechanism, being tested and proved by eyewitnesses.  
The next chapter (3) is on theoretical framework of hypothesis (model). Transcend theosophical system of Molla-sadra, is chosen to be the fundamental and generative mechanism of epistemology. The philosophical hermeneutic of Gadamer is also considered to be the epistemological background of empirical design studies, because of the comprehensive viewpoint. These two theories are conformable on the essence of creativity, two sided viewpoint, unity of knowledge, and transcend thinking. This is continued by modeling hypothesis as an allegoric descriptive model, which is a core-crust schema on design process.
Chapter four informs the data collection from references, and the discussion. The resource in cognition mechanism is epistemological system of transcend theosophy of Molla-sadra, while the resources on empirical design studies are: Donald Schon›s reflective practice, Nigel Cross›s desinerly ways of knowing, and Bryan Lawson›s designers thinking skills. This part discusses conformability of Molla-Sadra theosophy and empirical theories of design study, in ten theorems on epistemology ontology (kinds of wisdom) and epistemology itself (cognition process). Theorems are consisted of: 1-implicit & explicit knowledge 2-imagination/presentation/verification 3-the whole & the part 4-schema & detail 5-design process and cognitive levels 6-cognition levels, growth & expertise 7-consciousness & unconsciousness 8-reflective thinking/practicing 9-framing/solution-led/co-evolution 10-constructive/generative reasoning.
The last chapter concludes and draws inferences of the discussion. It is concluded that the cognition mechanism in transcendent theosophy of Molla-Sadra which was constructed and presented as a core-crust descriptive and allegoric model, has an adoptive methodological conformity, with the empirical theories of design study in holistic aspects. Empirical design epistemology also, could be deducted depth wise from Molla-Sadra theosophy. Therefore, existential theosophies and hermeneutic interpretation of design studies, are not adversary theories to choose between.
 

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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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