Arches and vaults are of the most important parts of traditional buildings of Iranian architecture. In the traditional architecture of Iran, before oil was discovered, fuel (such as wood) was one of the high-ranking issues. Therefore, Iranian traditional architects did their best to reduce the use of wood. There was however, a revival of the use of brick in construction. Qomi-poosh technology is one of the most impressive and admirable achievements of traditional architecture of Iran, which was invented by Ostad Hassan Qomi. This paper aims to study Qomi-poosh vaults and its execution techniques. Our investigation shows that Qomi-poosh technology could span nearly 6 metres with only 5 cm thickness (the width of a brick), which is equal to one a hundred and twentieth.

Valuable Iranian traditional architectural works show that they were made by the artists who had high artistic, technical, and cultural abilities, and such capabilities in these people show that they had good knowledge of architecture. So, despite the lack of academic educational system during that time, the existence of these capabilities could not be carried out only by personal experiences without having proper professional trainings. The current Iranian system of architectural education has been established by imitation of some western educational system and some changes in them. So, the current Iranian architectural education deprived itself from using the past positive experiences. Hence, to improve architectural education in the contemporary era it can be useful to recognize the experiences that were used previously in our country and combine their positive aspects with current educational system. Therefore, the main question of the article is what the main characters of traditional architectural education were. This study with a qualitative approach used Grounded Theory method to study the system of traditional architectural education in Iran and evaluates it based on theory of whole brain education to recognition the positive features of it. The result shows that the traditional architecture education in Iran was not merely based on practical education and theoretical educations had also significant role in it.

Problem statement: Architecture has a wide range and is related to many sciences, which increases its importance. Therefore, it seems that one of the sciences that the architects of the past studied was medicine; And it is confirmed by the relics of the past, written works related to medical advice and its application in architecture. Bath is one of the most practical and specialized medical elements of architecture in cities and villages of Iran, which unfortunately, the information about it, has more cultural and social aspects, and its architecture has received less attention in terms of space, therapy and the relationship between the body and humans. .Aims of the research: The present study, referring to the reliable sources of traditional medicine, deals with the relationship between the elements of Iranian baths with the issue of prevention and treatment and also how the bath is formed according to traditional medicine. Considering that the explanation of the bath hierarchy system was based on health and medical functions, the aim of this study was to study the hypothesis that the architecture of Iranian baths from pre-Islamic and then Islamic periods, in order to maintain health or shape treatment. has taken.Research Method: The approach of the present article is based on the historical interpretation of documentary evidence that has dealt with related issues in bathroom architecture in the form of medical texts. The theoretical framework on which this research is based is the study of the relationship between the elements and components of bathroom architecture and human health from the perspective of traditional medicine. Therefore, this research is epistemological in terms of interpretive or constructive paradigm (structuralism), in terms of theoretical orientation, in terms of comparative approach (reasoning method), in terms of qualitative data type, in terms of descriptive-analytical results and in terms of historical approach. - It is an interpretation that has been done by typological analysis method and by library data collection method (documentary) and by means of map reading, document reading and fish taking.Conclusion: By examining the sample of pre-Islamic and then Islamic baths, it can be said that Iranian baths have been formed with therapeutic function due to the moderation of the two-dimensional structure of the human body and soul. In these baths, the common concepts and principles of nature, man and the artificial environment and the principle of hierarchy have been used according to the temperament, elements and natural affairs that are accompanied by a gradual change in the bath. Therefore, it can be said that there is a two-way relationship between form, system, movement hierarchy and components of Iranian baths with human health, which has been formed in order to maintain health and treatment.

Traditional architecture’ is frequently used with an implicit meaning. This paper tries to find a more explicit meaning for this phrase by reviewing common synonyms of the phrase. This review does not only lead to a definition for traditional architecture, but also arrives at prerequisites of traditional architecture, i.e. traditional, design and traditional design education.

Local and regional values with scholars and artists than it is very important that the growing interest in globalization can make them. Sustainable architecture in Iran's traditional buildings, with due regard to climatic factors such as economic factors, socio-cultural factors are intertwined. The traditional architecture of the building is based on Iranian culture and ethnic identity and the type of plan, unlike religious beliefs and belief has never been established. Over time away because of social adversity own social values and indigenous communities, other architectures were dominating. The whole problem, the cause and solution to the problems of the communities in search of stability and sustainable architecture has proposed. Perhaps the best examples of vernacular architecture and pleasing for sustainable architecture. The aim of this study is that vernacular architecture with components of sustainable architecture principles and methods of implementation of rehabilitation and re-employing them should be developed. Research method This article is based on a descriptive analysis and library studies. The results of this study sustainable architecture and optimal use of this principle is to achieve sustained for home. Finally, to provide useful guidelines for the design of "sustainability" and "sustainable development" achieved.

The aim of the present study was to analyze the Iranian-Islamic architecture of the contemporary period from the perspective of traditional architecture masters based on the shrine of Imam Masoumeh. The method of the present study was qualitative-phenomenological. The sampling method was purposeful to the point of saturation and thus 18 professors of traditional architecture were selected for the research. To complete the required codes, 41 articles related to Islamic architecture from valid domestic and foreign databases were used. The data collection tool for the qualitative method was in-depth interviews. The seven-step method was used to analyze the data. In general, the results showed that the views of traditional architecture masters on the quality of Islamic architecture based on the shrine of Imam Masoumeh (AS) including 9 comprehensive themes (perception of unity, perception of value, perception of heaven, perception of place, perception Immortality, perception of meaning, perception of the universe, perception of purposefulness of the universe, perception of rational life), were 29 organizing themes and 252 basic themes.

The achievement of an ethical lifestyle is a very complex issue whose roots can be found in the interaction between the environment and our existential aspects as humans. In any environment, we seek to make the most of available environmental capabilities to meet a variety of individual and social needs. We tend to modify our surroundings to fit our own existential aspects and to make life more desirable. The purpose of this study is to identify and explore the relationship between environmental capabilities and existential human aspects in line with the achievement of an ethical lifestyle. The present study seeks to answer the following question: How can we explain the relationship between environmental capabilities and an ethical lifestyle? Previous theoretical studies suggest that existential human aspects, including internal areas (beliefs; feelings/emotions; intentions/desires) and external areas(speech; behavior) interact with environmental capabilities(physical, social, symbolic) to influence lifestyle-shaping variables(scope, capital, character, practice, symbols, class, and disposition). In order to achieve a moral lifestyle and thus a moral behavior in humans, there are stages for ethics to actualize in practice – stages that express the processs of knowlege and practice in an ethics-forming way. The stages of the development of ethical behavior from the Islamic point of view are as follows: intention and potntial(knowlege and possibility); action (idea/mind); reaction (manifestation/apparent behavior); character stage(habit/stability); culture and method (expansion/pattern formation/propagation). At each of these stages, environmental capabilities affecting existential human aspects provide the context for the formation, consolidation, and institutionalization of an ethical lifestyle. Perhaps the most important feature that one should consider in today’ s consumer world is choice. One’ s choice in the face of a multitude of consumption patterns will lead to one’ s distinction (symbols) from other social spaces (scopes/areas) and will bring about unity among the members of the social space (class). The important point in this choice is that the social structure chosen according to an ethical lifestyle must be consistent with the nature of one’ s beliefs and ideas to prepare the ground for an ethical lifestyle (character). After choosing the desired social structure, one must take steps to develop one’ s second existential aspect, that is, the area of emotions, affects and feelings. In other words, by foregrounding the symbolic principles of belief and thought (symbols), one’ s attitudes, desires, tendencies, values and insights help nurture and develop one’ s existential aspects. In the meantime, maybe the environment (social, economic and cultural capital) pose limitations for the individual. The only way to overcome these environmental constraints is to have a strong will (strengthening one’ s will and intention) which plays a central role in achieving an ethical lifestyle. When one understands the ethical way of living according to his/her internal areas of existence, one can actualize (turn into practice) one’ s internal areas through one’ s external areas (speech and action). In addition, objective and subjective phenomena, which consititute a set of behavioral patterns in everyone’ s lifestyle, should find actual manifestation (character) according to one’ s external areas of existence (speech and action). To test the theoretical model of the study, we selected Azab Daftariller, a traditional neighborhood in Tabriz, and sampled 200 participants from among the residents to investigate the effects of environmental capabilities on existential human aspects as the context for the formation of an ethical lifestyle using confirmatory factor analysis. The results indicate that the interactions between physical environmental capabilities on the one hand and human feelings/emotions at the macro-level (in the neighborhood) and human intentions/desires at the micro-level (at home) on the other hand provide the context for the formation of an ethical lifestyle in individuals and in society at large. Moreover, the interaction between social environmental capabilities on the one hand and human speech and behavior at the macro-level (in the neighborhood) and human intentions/desires at the micro-level (at home) on the other hand provide the context for the consolidation of an ethical lifestyle at home and in society and turn it into a personal and social habit. Finally, the interaction between symbolic environmental capabilities on the one hand and human feelings/emotions at the macro-level (in the neighborhood) and human intentions/desires at the micro-level(at home) on the other hand provide the context for the expansion and instutitionalization of an ethical lifestyle among family members and in society at large.

Motion is one of the fundamental concepts in the Islamic- Iranian architecture which Iranian architects have tried to use it since long time ago. The emergence of new trends in architecture has caused attention towards motion in contemporary architecture to be continued. This article [taken from a research under the same title] aims to reconsider the physical and spiritual characteristics of motion concept in traditional architecture and Iranian ideas, and to explain the quality of its expression in the Iranian contemporary architecture. The key question in this research is: What are the characteristics of motion in the Iranian traditional architecture? In addition, how is the expression of motion in the Iranian contemporary architecture?To respond to these questions, the method of case study while using combined approaches has been employed and for the purpose of data collection, the library and field methods have been employed. Twenty cases from the Iranian contemporary architecture works are selected, the works which are of importance both for the quality of design in the group of noticeable works in contemporary architecture and that the concept of motion has formed their main design idea.The result is that the motion is identifiable in two frameworks of physical and spiritual motion in the Iranian traditional architecture. The physical motion can be analyzed with criteria like movement in space and creation of motion in the eyes and spiritual motion with have influences on spectator’s feelings. These concepts are observable as design criteria in the analyzed works and a kind of continuity is seen between their physical and spiritual concepts of motion.

An examination of the spatial aspects of the country's traditional architecture necessitates an overall understanding of its building components and a recognition of its cohesive elements. The geometr of this architecture is a result of the gradual combination of its smaller elements and its fundamental building blocks which together create a balance as they come together to produce a distinctive larger whole.Such forms, therefore, are not solely the results of one designer's sense of architectural beauty or deliberate engineering decisions, but they are very gradual results of a process in which the science of building meets the realities of what is practical.The building elements and the physical and geometrical attributes of such architecture have significant effects on the overall spatial look and feel of the result.The process of natural formation is often the result of certain Special Forces and deciding factors. Similarly, the reality of the spatial formation in the Iranian traditional architecture obeys these rules and forces just the way the nature obeys and acknowledges them. .From this point of view, the beginning of morphing of the traditional architecture has fundamental differences with that of the modem architecture. This is to say that the traditional takes place via organic building blocks in a certain standardized environment and the modem is shped as the result of a conscious mental effort and expert human pre-planned design.In any case the recognition of the physical texture of the traditional architecture is of particular importance for identifying it.In nature the natural shapes and entities obey the laws of physics, chemistry, geometry etc and this is the very strength of such natural shapes. While generally a natural and organic activity, the traditional architecture only obeys the laws of physics and geometry (and not chemistry) because the building material are more natural less synthetic.The traditional architecture is usually after the rules of "paring" or "matching" of the building material and elements with the aim of achieving a sustainable balance between the various forces exerted upon the building.These rules have been made available to the traditional builder via experimenting with and observation of nature mixed with some basic rules of geometry. The traditional builder's efforts are reflected in his attempt to oppose the gravitational forces of the earth. For the observer of such architectural works this effort is understandable and appreciated only by viewing the work in the context of the needed forms used in such architecture. It is only putting together various building elements is a fundamental part of traditional architecture.The manner in which an entity is built is an inseparable part of how the entity was designed because the formation of the exterior and the look of it happen as the work is being completed. It does not happen beforehand and as a separate design step.

The knowledge of geometry is essential in all stages of constructing buildings. Nowadays the use of accurate instruments which are structurally based on mathematics and geometry is very common in all construction. Operations one of the hitherto unknown facts about the architects in the past is their method for dividing various measures without having contemporary tools. Traditional architects were using geometry for shaping the form of buildings so as to control theiraesthetical and statistical features. The specific triangles called “Hanjar triangles” were applied for calculating square roots, exponents and various divisions of lines as the basis of ‘practical geometry’. These triangles were founded based on simple geometrical concepts applicable in the construction of all structural and ornamental members of buildings including the implementation of arches, ribs and vaults. Amongst all measurement methods ‘Hanjar triangles’ are the most accurate and simple which will be introduced in detail in this paper for the first time in a written manner. This could also help to reveal a part of forgotten traditional knowledge of construction as an Iranian intangible heritage.