مطالب

The endurance of any type of architecture is contingent upon the study of the characteristics that led to its formation. Two general approaches have been adopted to study and analyze the Iranian architecture. A number of scholars have taken a historical approach, while others have merely considered a genre- based approach. Making use of many historical studies, these scholars have attempted to produce an exacting categorization of Iranian architecture. They focuse on outward form and embellishment to identify and distinguish various classes and sub-classes of architecture in Iran. The third approach, which is outlined in this article, tries to explain such architecture from a conceptual point of view. This essentially involves identifying and analyzing those features that have allowed it to endure. The article shows that there has been a precise and thought- provoking interaction between architects and the intellectual classes that led to the formation of an enduring and transcendent form of architecture in Iran.

In the third century, the political multiplicity of Iran was influential on various thoughts and expansion of the opposite religious interactions. Benefiting from the attention towards the masses of people and equalizing among them, Murjae and Hanafiae could affect Iran and missionaries deeply. In the middle of the third century, with the Shafei’s influence in the fascinating cities of Ray, Neishabur, Samarghand and Tashkand, limited the dominance of Hanafi-Hanbali thoughts. The increase of city dwelling caused by the attraction of missionaries from countryside and villages to these cities would have been another factor in this process. The appropriateness of political geography and the struggling of Zaydieh Shiite direction , tinged with Motazeli thought , against Taherian caused that even Samanid did not succeed in eradicating the social roots of this course in some parts of Iran. In Khorasan, at the end of the third century, Ismaeli missionaries gave priority to change rural religious thought into the alteration of urban political elites’ beliefs. It was Ahmad Ibn Hassan Maderani, who put some emphasis for Imami –Shiite thought in Ray. Kolein in the outskirt of Ray, witnessed the appearance of Mohammad Ibn Yaghub( Jacob ) , the Imami narrative connector , who could present a pattern with Qomi view , for the rationalizing and reconstructing the society of Imami people of Baghdad. It should be noted that the connecting base among Imami populations in Neishabur , Ray, Qom , Marve and Balkh of the third century was something beyond the exchanges of trade :union:s , in particular , it was Qom ,benefiting from the scholarly elites who were in majority, that in the light of Asharites at the end of the third century witnessed the centralization of Imamieh and planning for faithful or economic expansion . In this case, the ideas of Andrew Newman, Wilfred Madelung , Donlop and Pelt are disputable.