Nowadays, a large number of problems can be seen in Iranian architecture; however, the studies in this area are not deep enough and just investigate the current constructions and spaces, while there is a lack of fundamental research regarding teaching and learning techniques in architecture schools. It should be considered that teaching is the most crucial issue and the underlying factor for all problems and developments. Thus, this paper and the similar ones are hoped to indicate the ending of common architecture research methods and to draw the attention of teachers and scholars to teaching. The capacity of understanding space and volume is one of the most important capabilities in architecture, which has to be developed in architecture teaching. Over the past few decades, a large number of studies have been carried out about different aspects of spatial capacity, developing it is research. Considering the beneficial impacts of students’ spatial capacity enhancement on understanding spaces and volumes, this paper aims to evaluate the effectiveness of one of the core coursed in bachelor’ s level on improving spatial capacity. Therefore, the key question is whether practical geometry teaching based on the conventional method can meet the requirements of the High Council of Cultural Revolution’ s directive, which is rising students’ spatial capacity, or not. In an attempt to answer such a question, the appropriate concepts and theories were collected via reviewing the former studies on spatial capacity and the impact of descriptive geometry (as the inextricable part of practical geometry). In order to achieve the most accurate results, according to two subcategories of spatial capacity, two tests were chosen and were conducted using a quasi-experimental and pretest-posttest design with control group at two universities in two different educational programs. The test outcomes showed that practical geometry course not only could not increase the students’ spatial capacity, but also significantly decreased it in both groups. This happened while the data from the control group indicated a baseless increase in the students’ spatial capacity. One of the plausible reasons for such results can be a change of strategy taken by the students for solving the spatial problems. This paper is, in turn, a warning for beginning of reviewing the contemporary traditions of architecture teaching. Many experiences of teachers and instructors show the necessity of leaving the architecture concepts on paper and beginning to touch the space by the students. However, lack of scientific and critical investigation using international methods have to be covered by researchers. This study is a quantitative one in which the amount of unanswered questions of spatial capacity tests has significantly increased. Arguments for finding qualitative reasons of this significant decrease in spatial capacity test performance were considered in ideas and strategies adopted by the students in solving spatial problems.

A Study of Geometry in Islamic Architecture by Professor Golroo Najibaaghlou is a valuable work in the field of Islamic architecture. This book has a detailed preface, a brief introduction, and five main sections. As it is known from the introduction of the book, this book was originally written for a non-Iranian audience. The first purpose of writing this book is to try to moderate public belief about geometry and the stages of compilation and discussion in Islamic architecture. Another purpose is to correct the negative view of the geometric documentation of Islamic architecture in the West, because such a view has created a kind of reluctance to equate the works of Islamic architecture with the great works of classical Western architecture. In addition, Najibaaghlou wants to reject and respond to Western criticism that reduces Islamic architecture to the level of an unedited work. In the final chapter of the book, Najibaaghlou looks at the compiled documents of Islamic architecture from a Western perspective and highlights some of the missed points of geometric sciences, including clarifying conceptualization, recording, and transferring architectural design in the Islamic world.

The main purpose of the article, as the topic itself shows, is defining an eternal geometry(as a basic foundation and unavoidable structure)for the Islamic architecture. Therefore, as an abstract of this article, (giving a short but conclusive definition of the main subject),and in order to avoid from some possible misunderstandings in the mentioned subjects and meanings in the article, the following points seems to be useful:A. The referring meaning of the word "Geometry" (or its Arabic synonym "Hindiseh") by the author in this (article) is completely different from the common meaning of it in architecture (or the Euclidian Geometry) and its closed and limitful field of rules of some mathematical meanings and physical shapes and forms. But by the phrase "Hindiseh Jaavidan" or "Eternal Geometry" the author means the Unique, Wholistic and Comprehensive Truth, which according to the Quranic literature, is known by some Arabic terms such as "qadr", "taqdeer" and "muqaddir", "muqaddar", "qadeer", and so on. The meaning which points to the comprehensive and wholistic system of rules governing all various systems of measurement essential for the whole universe and its every individual parts's or thing's coming into existence (in their both physical being and meaningful identity).B. According to the above mentioned description, the referring meaning of the phrase "Natural Geometry" (or "Hindisi-yi Tabee 'at" or "Taqdeer") by the author in this article can be imagined as a symbolic light through which everything in the universe become visible, readable and understandable for every other thing in the whole cosmos of varieties and multiplicities (in both qualitative and quantitative groups of limits and measures). The limits and measures without which everything's essential mutual relation and harmonic suitable cooperative sharing life with every other thing in the world seems to become impossible.C. Then, in a similar symbolic structure, the other important meaning of "Geometry" or "Hindisih" to which the author is going to point to is "The Essential Geometry" or "Hindisik-yt Dhaatee". According to the Holy Quran, for every possible matter of being in the physical world, there is a limitless, unchangeable, eternal specific and determined Truth in The Presence of God which, as same as all other Truthful Meanings in such a Sacred Presence is free from all limits essential for the material world such as: matter, physical shape and form, length, width, thickness, color and other similar limits.D. And at last, the author's purposed meaning of the subject of "Islamic Architecture" in this article, is an orderly and unitary structure which in its both whole and parts, and in its both physical structure and meaningful identity obey the One Divine System of Rules named Islam. And, at last, by the word of "Islam" means the universal governing order of both physical and spiritual worlds.

In this paper, the logical development of Euclidean geometry as presented in Euclid’s Elements, has been studied. Pointing out some gaps in the Euclid arguments, the need for modern axiomatic systems has been explored.

The geometry of imagination and thought are important tools to acquire knowledge. Human beings have always deployed these two significant tools to get an understanding of the macrocosm and microcosm. These two factors have been incorporated and well utilized to achieve a proper appreciation of these profound entities. This essay engages the strong links between knowledge and art by nature and struchire. There are samples of Hafiz poetry to the demonstrates the marriage of thoughts and the geometr-v of imagination as well to depict the mathematical relationship between their thought patterns.