Abstract
Today, religious-educational buildings in the city of Tehran, which were built during the Qajar period, have undergone adverse physical changes due to natural erosion and urban expansion. Also, these semantic and intangible values of these buildings have faded over time, so that the position of these schools in society has declined. In order to rehabilitate these buildings, it is necessary to identify and pay attention to all the effective values in the conservation process. Therefore, the main purpose of this article is to study the architectural phenomena in the value protection of religious-educational buildings of the Qajar period in Tehran. To achieve this goal, the combined research method (qualitative-quantitative) has been used. The method of data collection is in the form of documentary-library studies, field visits and interviews with experts. Also, the method of data analysis is information using open coding, Chi-square test and Pearson correlation. The reliability of the questionnaire was confirmed by Cronbach’s alpha and the validity of the questionnaire was confirmed by consultation with experts. Findings show that there is a significant relationship between architectural phenomena and the protection of physical, behavioral and semantic values in religious-educational buildings of the Qajar period in Tehran. Also, the most important value in religious-educational buildings is related to the non-physical dimensions of the building, ie behavioral values with a correlation coefficient of 0.91, then semantic values with a correlation coefficient of 0.87. Therefore, in order to rehabilitate and revive the worthy values of this building, only paying attention to physical protection (tangible aspects of the building) with a correlation coefficient of 0.70 is not enough and intangible aspects of the building should be given serious attention. It was finally determined; The most important micro-variables affecting the phenomena of Qajar architecture in Tehran: design view in terms of form, use of the building in terms of performance, moral value in terms of idea, type of arch and roof in terms of technology and social value in terms of integrity have been identified.
Keywords: Mosque-School, Value Conservation, Architectural Phenomena, Qajar, Tehran.

Introduction
Schools are the most well-known educational spaces that have undergone fundamental changes over time in various fields, including architecture (Alaqmand et al. 2018: 5). The educational environment in Iran during the Islamic period was school. In line with the importance of learning science, the Prophet of Islam says: “Seeking knowledge is obligatory upon all Muslims”; Learning science is obligatory on every Muslim. The school can be briefly defined as an institution for higher education in which traditional Islamic sciences such as hadith, commentary, jurisprudence, etc. were taught (Brand 2012: 173). Religious sciences were taught in mosques and ulema houses in the early centuries. Gradually, with the expansion and advancement of the religious sciences, the prolongation of the period of education and the necessity of housing the students, the grounds for the emergence of schools were provided, most of which were located around mosques, markets, residential neighborhoods, squares and main passages or It has been the streets (Soltanzadeh et al. 2019: 450). The emphasis on teaching religious sciences had increased significantly during the Qajar period (Akbari 2012), so schools of religious sciences also became very important. Meanwhile, the city of Tehran, as the capital of Iran in the Qajar period, is the place of greatest concentration of religious schools. With the arrival of the Qajar period in Tehran and during the 130 years of rule, 38 schools of religious sciences have been built, of which 19 schools are still under the titles; Sadr School, Khan Marvi, Hakim Bashi (Agha Mahmoud), Haj Rajabali, Abdullah Khan, Sheikh Abdul Hussein, Old Sepahsalar (Shahid Beheshti), Haj Ghanbar Ali Khan, Moayer Al-Malak, Khazen Al-Molk, New Sepahsalar (Shahid Motahari), Kazemieh, Memarbashi , Majdal Doleh, Aqsa (Mushir Al-Saltanah), Philosopher Al-Dawlah, Mahmoudieh, Nizam Al-Dawlah and Mu’izz Al-Dawlah have remained (Neyestani et al. 2016: 146). All these schools in the old part of Tehran and in its six neighborhoods are called; Arg, Odlajan, Sangalaj, Bazaar, Chal Maidan and the government are located. Unfortunately, many of these schools have been destroyed and many others have undergone inappropriate physical and semantic changes that have caused irreparable damage to the values underlying this practice. The schools surveyed in this study are the same 19 schools that remain and are introduced. The reason for examining these schools is to identify the values that have led to the survival and stability of these schools to this day.

Statement of the Problem
The expression of the problem and the research concern can be examined in two parts. A) The known aspect of the issue, which indicates the position, importance and necessity of value-based protection in architectural heritage based on world literature. B) The unknown aspect of the issue, which expresses the lack and necessity of value-based protection in the use of Qajar religious-educational buildings in Tehran.
A. The obvious aspect of the problem: The Appleton Charter states that the better the values of an architectural heritage are known and interpreted, the better its protection and preservation (ICOMOS 1983). Architectural protection means the protection of valuable architectures or architectural values (Falahat et al. 2018). In the meantime, the way of recognizing and expressing the values hidden in the work has become of special importance (Ebrahimi Nejad and others 2014, 92) and value is one of the determining factors of validity and importance in special issues related to conservation science. It plays a very important role in the development of protection policies (De la Torre 2013; De la Torre et al: 2005). This type of protection is called value-based protection (Fredheim & Khalaf 2016). Values related to architectural heritage can be observed in three main aspects, tangible values (physical elements), intangible values (semantic values) and semi-tangible values (combination), which are appropriate in different societies according to the cultural context. And their environment includes a variety of priorities (Del et al. 2020; Del & Tabrizi 2020).
B) Unknown aspect of the problem: In the value-based protection process, considering the performance and use of the building, effective values in regeneration should be identified and the necessary protection measures should be taken based on it. In other words, effective values in the conservation process depend on the performance and use of the building (Fredheim & Khalaf 2016). For example, in the process of value-based conservation, the physical and semantic values of a historic cathedral will not be the same as the physical and semantic values of a historic castle (Del & et al. 2020). Therefore, due to the lack of knowledge of the latent and worthy values of protection in the religious-educational practice of Qajar Tehran, recognizing these values with regard to architectural phenomena is necessary and addressing it has priority.

Conclusion
Based on the results and data obtained, it can be stated that there is a significant relationship between architectural phenomena and the protection of physical, behavioral and semantic values in religious-educational buildings of the Qajar period in Tehran. Also, the most important value in religious-educational buildings is related to non-physical dimensions. Therefore, in order to revitalize and revive the worthy values of this performance, it is not enough to pay attention only to physical repair and management (tangible aspects) and the intangible aspects of the building should also be considered.
The results show that in physical values, it is the only construction technology that significantly affects the stability of the building. Also, in the behavioral values of all five levels of form, performance, idea, technology and integration affect the behavior of individuals to show the impact of the building and the built environment on the occurrence of value-based behaviors in the individual. In semantic values, the three levels of performance, idea and integration lead to the creation of semantic, mental and intangible concepts and themes.
In the study of the independent variable of the form related to religious-educational buildings of Qajar period of Tehran, it was observed that the most important subject is the designed facades which include courtyard facades, clock towers, porch and cell facades, exterior dome facades, minarets facades and entrances Is set. In the facades, attention is paid to fixed design principles such as symmetry and balance, optimal decorations and vertical orientation. The same principles in the design of the facade have caused these buildings to become an urban landmark in their time in terms of volume and form on the scale of the local texture and like the Sepah Salar Mosque-School. An examination of the performance-independent variable shows that the most important issue is user value. Tehran religious-educational buildings in order to realize three main uses; A) Residential use, b) Educational use and c) Prayer use have been designed and built that the combination of these three uses in a single building, shows the attention to the educational structure of students in the long run. In the study of the independent variable of the idea, the most important issue is moral value, so all the architect’s attention has been on the promotion of moral values through architecture and spatial examples. These ideas can be explored in the discussion of creating sociable spaces to enhance group interactions or the use of symbolic embellishments based on spiritual and moral themes. In examining the independent variable of technology, paying attention to choosing the type of arch and roof considering the use of space has been the most important issue; So that in these spaces, each arch has its own structural and geometric identity. In examining the independent variable of integration, attention to social value has been the most important issue. It is important to pay attention to social value at both levels of public presence and social interactions between students.

Abstract
This research intends to investigate, describe, and analyze architectural decorations by focusing on Kashan Tabrizi Mosque during the Qajar Period. The data was collected based on field and library (documentary) studies and interpreted through a comparative descriptive-analytical method. This research has been conducted to identify and classify the main motifs and themes of the architectural decorations of the Kashan Tabrizi Mosque, including buildings that belonged to the early Qajar period, and to compare with the Sepah Salar School Mosque of the middle of the Qajar monarchy in the center of their rule. There were two main questions: What are the architectural decorations of the Tabrizi Mosque in terms of decoration and themes? and what are its differences and similarities with the Sepah Salar School Mosque? The results indicate that the Sepah Salar Mosque-School in Tehran was built by a person who had an outstanding position in terms of political and social rank; thus, it has a more decorations compared to the Kashan Tabrizi Mosque. The architectural decorations for Kashan Tabrizi Mosque include tiling, carving, inscriptions, wall paintings, and plaster-molding, following the decorations of the earlier traditional architecture. The main religious motifs employed in the mosque include plant and geometric motifs that have been accomplished in the form of painting and tiling techniques.
Keywords: Tabrizi Mosque Kashan, Sepah Salar Mosque-School Tehran, Architectural Decorations, Qajar Period.

Introduction
During the Qajar period, many mosques were built in Iranian cities, including the Tabrizi Mosque in Kashan, one of the religious buildings of the Qajar period, about which no comprehensive research has been done. Accordingly, in this study, we examine one of the religious buildings that a businessman from Kashan built during the first years of the reign of Fath Ali Shah. Meanwhile, Sepah Salar Mosque-School (Shahid Motahari) in Tehran was built in the second period of Qajar architecture (Mohammad Shah and Nasser al-Din Shah) or other words, in the middle of the Qajar dynasty (Zarei, 2017: 424). During the time that Tehran, in particular, were affected by the urban development of Paris, and Western elements (such as the Clock Tower, the Pit, etc.) can be detected in the city, and especially in the Sepah Salar School Mosque (such as Gol Farangi), while there are no signs and such elements in Kashan Tabrizi Mosque.
Research Methodology: The data was collected using the field method and library research (documentary) using written sources. This research has been conducted in the descriptive-analytical method, and subsequently, the main motifs and themes of the decorations associated with the architecture of the mentioned mosques were recognized and classified based on the attributed tables.

Introducing Kashan Tabrizi Mosque
Tabrizi Mosque is located in Bab-ul-Hawaij Street and the historical context of Kashan Bazaar/Market, near the Mian Chal Safavid Mosque-School. This mosque was built in a unique location, and one of the entrances of Kashan Bazaar/Market passes through this place and Malek bazarche, built by Haj Mohammad Hussein Tabrizi, one of the merchants from Kashan.

Analyzing and Comparing the Decorative Arrays of Kashan Tabrizi Mosque
A set of cultural developments and new sciences were formed in the West, including the invention and presentation of photography, and the extensive application of stamps in postal items. These developments affected the decorations of the mosques of the Qajar Period so that the natural scenes of architecture, flower and vase designs, particularly roses and lilies in the designs and decorations of tiles and carvings have been applied in these buildings (Sajjadzadeh et al., 2017: 227). The inscriptions were as important as in the previous period, and mainly the chirography of Qajar inscriptions is in two types: Thuluth and Nastaliq, Quranic inscriptions and narrations have been written in the Thuluth and narrative phrases or history and poems have been written in the Nastaliq (Husseini and Ahmadzadeh, 2017: 72). The decorative motifs of the Tabrizi Mosque can be generally divided into two classes: plant motifs, geometric motifs, and the type of inscription scripts, and each one has different components.
1. Plant motifs include: a) Arabesque traceries/motifs b) Khatai flowers (Lotus motif with buds and leaves) c) Flower and plant motifs; 2. Geometric motifs include: a) embroidery b) rhombus motifs c) star-shaped motifs d) Mogharnas /decorated with paintings; 3. the type of inscription scripts including a) Thuluth b) Nastaliq c) Naskh.
A) Tile decorations: Tile decorations have been performed in the Kashan Tabrizi Mosque in the form of seven-color and mosaic techniques. Motifs are geometric and plant, but tiles have been extensively used in the form of seven-color, Bannai, and mosaic techniques, along with the various natural, geometric, animal, religious, and western themes in Sepah Salar School - Mosque. But, except for plant and geometric themes, no other motifs have been used in the Tabrizi mosque.
B) Carving decorations: The carving in Tabrizi Mosque is in the form of spiral columns, the base of the vase around the crescent of the altar of the nave, and the cypress motif on the side dado of the entrance of the mosque. Foreign decorations in the form of flower and vase designs have been performed naturally in the carving of Sepah Salar Mosque-School.
C) Inscription decorations: The inscriptions applied in Tabrizi mosque include the Thuluth, Naskh, and Nastaliq scripts, which the Thuluth has been used for writing in the inscriptions of the porch and the altar of the mosque, the Naskh has been used for writing the four-pillar inscriptions of the nave column, and the Nastaliq has been used for short phrases on the walls of the nave and on the inscription on the seven-colored tile at the entrance of the mosque, and all of their themes are Quran verses, hadiths, and divine names. The Nastaliq scripts of Tabrizi Mosque are simple and frequently have no decorations and have been performed in rectangular frames. The inscriptions have more variety and themes in Sepah Salar Mosque-School and include verses of the Holy Quran, hadiths, divine names, founders, calligraphers, tilers, architects, sculptors along with the materials of history, which have been used Naskh, Kufi, Thuluth, and Nastaliq scripts for writing.
D) Plaster-molding decorations: The plaster-molding / Stucco of Tabrizi Mosque has been used to construct the decorative moqarnas in front of the mosque altar entrance and the construction and writing of inscriptions on the entrance and porch of the mosque. Stucco /plaster has been used in abundance in decorating and writing inscriptions and plant motifs, including stucco flowers and vases in Sepah Salar Mosque-School.

Conclusion
Architects have always considered the most important mosque as the most important religious building of a city and a religious, political, and social focus. Examining the architectural arrays related to the architecture of Tabrizi Mosque and comparing them with the arrays of Sepah Salar School Mosque in Tehran as the Qajar capital, as well as analyzing their structural and decorative features, indicate a combination of Iranian and Western elements. There are many rooms built around the courtyard for summer, but the winter naves here are not comparable to the Sepah Salar School Mosque in Tehran, which was built for high-ranking government officials in the form of four porches, tall domes, and minarets, and is so glorious. This small mosque is built as a summer and winter nave on two floors. Kashan Tabrizi Mosque includes tile decorations, inlays, inscriptions, murals, and plastering to write inscriptions in terms of decorations and follows the art and decorations related to the traditional architecture of the previous periods as this mosque was built in the early period Qajar in 1212 AH and many natural themes can be seen in its decorative elements, as it can be considered the only building in which there are weak influences of Western culture. Tehran Sepah Salar School-Mosque was built in 1296 AH and its decorations and decorative motifs originated from traditional and western architecture. In such a way that western elements such as architectural landscaping have been used as a house or church, in contrast to which there were no western elements in the Tabrizi Mosque of Kashan.

Abstract
Urban archeology pays special attention to religious minorities and their role in the historical and social context of cities. The study of subsistence, index architecture, and how religious minorities interact in the urban context are among the topics of interest in this branch of archeology. Tehran’s Ciye Tir and Mirza Kuchakkhan streets, which are the subject of this study, were part of the newly established government neighborhood, according to the division of urban areas in the late Qajar period. Existence of the Church of the Blessed Virgin Mary of the Armenians, The Gospel Church of St. Peter belongs to Protestant Christians, The Haim Synagogue belongs to the Jews and the Zoroastrian Adrian which were created in this area from the end of Nasser al-Din Shah’s reign to the end of the first Pahlavi period has a distinct urban texture compared to other parts of the city. From the perspective of archeology, the present study will examine the architecture, visibility, and interaction of these works in the historical context of Tehran to reveal the position of these minorities in the social structures governing the city. Also, by comparing these works, the amount of influence of each religion in the context of Tehran will be determined. The study found that the minorities had created distinct structures within the urban fabric by changing their attitudes toward religious architecture over the pre-constitutional era. Meanwhile, Armenians, due to their rich history in architecture, have benefited the most from the socio-political conditions after the constitution and have had a great impact on the urban fabric of Tehran. This research is a kind of fundamental research. The research data were collected by field study and library research and presented by the descriptive-analytical method. 
Keywords: Religious Minorities, Tehran, Urban Archeology, Architecture, Visibility.

Introduction
The streets of Ciye Tir and Mirza Kuchak Khan in Tehran are the subjects of this article, which includes four religious buildings by Armenian Christians, Protestant Christians, Jews, and Zoroastrians. These buildings, with the growth and development of Tehran in the late Qajar and Pahlavi periods, were created for various political and social reasons in the western part of the Dolat neighborhood. Leading article for proper understanding and understanding of the social and political conditions of religious minorities after the constitutional period and the first Pahlavi From an archaeological point of view, to examine the influence of religious minorities in religious places and how they interact and view in the historical context of Tehran, as well as the role of different religions in this work. 
Objectives and Necessity of Research: Religious minorities are influential groups in society. An accurate and comprehensive understanding of how these groups interact with the environment affects the proper understanding of social structures. The present study will examine the interaction between religious places of religious minorities and their impact on the historical body of Tehran by examining the ancient comparative study of four religious buildings of Christians, Jews, and Zoroastrians of Tehran around Ciye Tir Street. It will also measure the impact of different religions on each other to reveal the position of minorities in the governing social structures of Tehran. 
Question: How has the texture of Tehran’s city been influenced by the religious minorities during the Qajar and Pahlavi periods? Has the religious architecture of different minorities been equally influential in the urban fabric of Tehran during this period?
Research Methods: This research is a kind of fundamental research. The research data were collected by field study and library research and presented by the descriptive-analytical method.

Identified Traces
The Haim Synagogue is a different structure in Jewish religious architecture. First, it is built outside the Jewish Quarter, and second, it has a clear view of the urban fabric but in terms of architecture, it is no different from the surrounding residential buildings and if the title of the Synagogue is removed from the entrance, there is no distinctive feature between it and other buildings, so it is not one of the most significant and influential buildings.
The interpretation of Zoroastrian past religious architecture and its comparison with Adrienne Tehran shows that the inherent connection of Zoroastrian religious architecture with what existed before Islam has been severed. Therefore, although Adrian Tehran is a magnificent building, its introverted design, which is surrounded by high walls and surrounding buildings, does not reflect much on the overall appearance of the city.
 The Church of Peter was built by American missionaries and the Church of Mary with the architecture of Nikolai Markov. In addition to the differences in the plan of these churches, there is another difference in the location of the church altar. The features of St. Peter’s Church are those of American builders and their distinct religious denominations, so the church’s architectural style bears no resemblance to churches in Iran. Despite its outstanding architecture, the Church of St. Peter’s is not well-visible due to the building’s introversion pattern and is far from public view, indicating a reluctance to be seen in public due to social and political conditions.
Finally, the Church of Mary, with its distinctive architecture, extroversion, and the use of religious symbols, is the most different religious building on Ciye Tir Street and this shows the freedom of action, the application of previous architectural experiences, and the proper use of the social conditions of the time. 

Conclusion
The research shows the position of minorities in social structures and their impact on the urban fabric. In response to the research questions, it was found that religious minorities experienced a level of extroversion and a tendency to see more religious architecture within the urban context, given the distinct post-constitutional social and political conditions. However, the impact of religious architecture on different religions has not been the same in urban contexts.
Unlike in the past, the Jews tended to be seen in the urban space, but the Haim Synagogue is not an influential building in the urban context due to its lack of special architectural style and significant elements in architecture. Archaism, the display of past splendor, and the use of Achaemenid architectural elements were essentially in harmony with Zoroastrian thought, but the type of introverted architecture did not place Adrian among the most influential buildings in the urban fabric. Religious missionaries of the Protestant denomination, despite the architectural capacities of the Church of St. Peter, were reluctant to reveal themselves in the urban fabric due to government restrictions and opposition from the Armenian Diocese. Having sufficient experience in religious architecture, working with architects with foreign influence, and not be required to follow the pattern of Iranian architecture, were the factors that led to the greater exploitation of the existing conditions by Armenians. The Church of the Blessed Virgin Mary, is an influential building in the context of Ciye Tir Street. It should be noted that although the constitution and the first Pahlavi provided freedoms and facilities for religious minorities, the ratio of their use was not the same for the followers of different religions, and each of them used it according to their historical capacities and records. Accordingly, Armenians are the most influential minority in Tehran’s urban fabric.

Abstract
The architecture of the Qajar period due to being in the transition from traditionalism to modernity has special features and this issue makes it important and attractive to study, also the evolution of buildings in this period due to changes in architectural culture and urban life is very important. The influences of various other factors such as climate, cultural relations, the influence of Western architecture, etc., and has had a remarkable effect on the formation of the architecture of Tehran’s palaces. In this study, in addition to studying the above factors in the field of differences, especially in how the architectural effects of each era, its evolution in each period is also examined. In this regard, the present study examines the architecture of palaces of each period of the Qajar kings and examines the process of its changes and compares their differences and similarities in terms of architectural style. In this study, in order to understand why and how. The achievement of architects in this specific pattern and the degree of influence of past techniques and the impact of Western architecture on the architecture of this period are presented. The most important buildings of this period have been studied by field observation and library studies and previous researches by descriptive-analytical and comparative research methods, and the differences and commonalities of each of them have been evaluated. Considering that no significant research has been done on Tehran palaces and Qajar period architecture from the point of view of stylistics and their characteristics, this article can cover the existing research gap to some extent by recognizing the factors and the formation of palaces architecture. The findings of this study show that despite some influences of Western architecture in this period, the architecture of this period is still based on the basic principles of Iranian-Islamic architecture such as the principle of introversion, privacy and... 
Keywords: Qajar Period, Tehran Palaces, Golestan Palace, Aristocratic Mansions.

Introduction
The formation of architecture of the Qajar period can be divided into two time stages. Safavid period architecture and Isfahan style and the second part are integrated and taken from the architectural style of the second half of the 18th and 19th centuries. Maghrib is the earth, this style entered the architecture of Iran as a symbol of modernity and strongly influenced the architecture of Iran (Rezaei Nabi and Salehi Tabrizi, 2012: 6). Of course, this effect is much greater in the last years of the Qajar period than in the early years. In fact, the reign of the last Qajar king can be considered completely different from previous periods. Some historians consider this period as a mere imitation of Western architectural style (Talebzadeh, 2007: 14). Others, however, believe that the self-critical view resulting from the defeat in the Iran-Russia wars caused transformational tendencies to form in Iranian society during the Qajar period, and that the different Qajar architecture is the product of this idealistic approach. This can be attributed to the lack of importance to the tradition and original identity of the past in this period, and socially, the class gap between sections of society has increased and also political relations with Western countries caused the affluent strata of society after traveling to Western countries with what. They chose Western architecture and used it in their mansions (Saremi and Radmard, 1997: 143) and because the information was transmitted through the minds of these people, it was similar to the same building - with local and experimental materials and technology. And not scientific - they built, which often formed a fusion of traditional and Western architecture.
Objectives and necessity of research: Our purpose in this article is to examine the historical maps and documents and the results of field research, the formation and changes over time on the palaces of this period. In this research, the process of formation and evolution of Qajar period architecture and the influence of Western architecture on it are studied. The necessity of such research can be expressed in the physical analysis and typology of palaces of this period.
Research Questions and Hypotheses: Considering the fact that the establishment of the Tehran Government Citadel coincides with the capitalization of this city and the construction of the Nasserite fence, the main question is how the palaces of the Qajar period were formed and evolved? The present study seeks to understand why and how architects achieve this specific pattern and be influenced by past techniques and Western neoclassical style, as well as how they relate to each other and their similarities.
Research Methodology: The research method is based on the purpose of basic research, the research method is descriptive-analytical and comparative, the subject matter is obtained using the basic and basic data required through field studies. In order to compare and contrast the simultaneous data, the method of data collection has been done in a library manner and by comparing and analyzing them, it has come to a conclusion.

Background Research
In terms of the background and thematic background of the research, it should be acknowledged that fortunately in the field of architecture of the Qajar period and especially Golestan Palace, extensive research and studies have been conducted by several researchers, the most important of which are in the form of two thematic axes. They include general architectural studies of the Qajar period as well as studies on the architecture of Qajar royal mansions, some of which are mentioned below. One of these researches can be found in the book History of Construction.

Conclusion
In the traditional architecture of Iran, one point has always been considered by architects and that is the observance of interior and exterior spaces in architecture. From ancient times, Iranians were more spiritually and emotionally compatible than indoor and outdoor spaces to modern spaces. These elements and patterns were observed and preserved in Iranian architecture during the Safavid, Zandi and the first years of Qajar rule.
Certainly, architecture changes in each period in accordance with the lifestyle of human beings in each country. From the middle of the Qajar period, with the change of intellectual resources and ideas governing the society and also being aware of the developments, different needs were felt than in the past. These needs did not develop much at first and were more prominent among the courtiers and the affluent classes. They considered responding to these needs and the solution in modeling Western methods. The establishment of the Academy of Arts, sending students to Europe, hiring foreign teachers and publishing newspapers changed the social and political attitude in the Qajar period. The atmosphere of Qajar architecture followed the same attitude. From the middle of the Nasserite era onwards, the confrontation between tradition and modernity led to the victory of modernity, and architecture has since lost its ancient forms and taken on a Western appearance. The palaces of this period played the most important role in carrying out this evolution by being a pioneer in reflecting the architectural developments of their time. This architecture is a break from the previous tradition and in line with Western traditions and the achievements of Western civilization. The weakness of the Qajar government and the inability of the traditional system to confront the Western traditions created changes and currents in Iranian architecture. Iran’s entry into the Third World during the Qajar period caused Western civilization to become a model in many fields, including architecture, and among these, the first examples were seen in palaces and mansions. The decline of Iranian architectural traditions began in the middle of the Qajar period. In fact, the Qajar period is the era of weakening the historical and original Iranian traditions and the development and spread of Western architecture in Iran.
 Over time, in the years following the reign of Fath Ali Shah, buildings were erected that were considered the source of changes in traditional architecture. With the construction of a building such as Shams al-Amara, which has not benefited much from Western technology and can only be pointed out to be high-rise. Towards the end of Nasser al-Din Shah’s reign, the shape and construction of buildings and palaces shifted to the European neoclassical style.
As we approach the end of the Qajar rule, the construction of buildings has become easier and there is no more traditional and introverted architecture, and modern buildings are being replaced by western and extroverted methods. Towards the end of this period, a number of elements of European architecture entered Iranian architecture and were used in combination with the same so-called traditional architecture. Some of these elements were borrowed from classical and neoclassical European architecture, and others were influenced by modern architecture. In short, Qajar architecture rightly upgraded the old Iranian architecture along with Western architecture, principles, principles and patterns and created innovations in terms of space. But it did not seem to have the strength to create a new architecture. In fact, in this period, due to the influence of Western architecture in Iran, our architects immersed it in the principles and patterns of traditional Iranian architecture, but by combining the two, they could not create a new style or pattern.

Abstract
This research, by examining some paintings of the Tehran school in the contemporary period on the one hand, and reading the thoughts and philosophical views of the poet and mathematician Khayam Neishabouri of the 5th and 6th centuries A.H. on the other hand, aims to understand why and how To examine and research the placement of this poet’s poems and quatrains for the first time by painters of the Tehran school in the contemporary period. The hypothesis of the research in this article is that the artists of the Tehran school adhered to the traditional values and painting of Iran’s past during the modernism era in order to preserve their Iranian and Aryan roots as much as possible by linking to the past. The researched works include 9 paintings by contemporary painters, which belong to the Cultural Institute of Mustazafan Foundation Museums. Based on this, the method of collecting documentary and field information was done and the analysis of the data was also done based on the research, and finally, the conclusion was reached that the artists of the Tehran school, by reviving the traditional style and Iranian painting, returned to the past artistic methods. They stressed against the art of modernism, and by addressing Khayyam’s works and poems, for the first time, they sought to return to their Aryan roots and their past before the era of modernity and modernism. 
Keywords: Painting, Tehran School, Khayyam’s Poems, Contemporary Period, Modernism.

Introduction
During the Pahlavi era, which coincided with the rise of modernism and the spread of modernist ideas in Iran, we witness the impact of art and especially contemporary painting on modernism. This period coincides with the emergence of artists who, relying on their individuality, were able to interfere in the tradition, and in such cases, diversity and changes can be identified, especially in the thought, design or topics that were previously known and established. Another effective factor in artistic trends is the identification and application of visual rules of old art, which were not used during a period due to limitations caused by style, and were recognized and used again by the new generation of artists. On the other hand, the influence of art patrons is of particular importance, it can be said that at the beginning of the 20th century, we witnessed the emergence of two groups of art patrons who played a vital role in the development of Iranian art and the dissemination of information about this art. played the first role of the great private collectors, some of whom specialized in painting, and the second category includes the great art dealers, the best of whom were collectors at the same time, and a balance between transactions business and love of art established that in the upcoming research, these two groups played an important role in the tendency of painters to deal with works based on ancient literature and Khayyam’s poems. In the intellectual and political atmosphere of the years leading up to the constitutional revolution, the presence of such supporters and patrons on the one hand, and the rise and intensity of modern ideas on the other hand, and the formation of two poles of modernity and tradition in the thinking of the thinkers of this land, led to the marginalization of the conservative and inferior layers of society or thought became a tradition. Therefore, it can be acknowledged that along with the political and cultural developments of Iran in the field of modernism, art gradually experienced a similar process. With all these interpretations, in that period, in addition to the formation of modern art in Iran, we witness the creation of works that artists, in the traditional way and based on the paintings of the past, but with their own unique look and style, created works with subjects they depict the new both from a literary and a social point of view.

Discussion
On the one hand, the interest of patrons and patrons of works with these oriental themes was noticed in this era, this attention caused a return to the literature of the past and dealing with Khayyam’s poems in the contemporary era. On the other hand, the artists of the Tehran school, by reviving the traditional style and Iranian painting to return to their past artistic methods, emphasized against the art of modernism, and dealing with such issues is an attempt to return to the Aryan roots and the past before the era of modernism and modernism. It was in Iran.

Conclusion
In such a modernist atmosphere and thought, how can one connect the dual thought of modernism or contemporaneity and traditional cultural heritage. Therefore, in this research, an attempt will be made to examine and research the orientalist view of the patrons and commissions of these paintings by examining Khayyam’s thought and philosophy and 9 paintings based on Khayyam’s quatrains. The research method of this research is descriptive-analytical and using the resources available in the library and field study. Finally, it can be pointed out that Khayyam’s archaism and Aryan view and the interest of patrons and commissions of works with these oriental themes, caused a return to the literature of the past and dealing with Khayyam’s poems for the first time during Iranian painting from the beginning to it was today. In the space and modernist thought formed in the contemporary era and despite the dual thought of modernism and traditional cultural heritage and in line with the political and cultural developments in the field of modernism, the art of painting for the first time in the history of Iranian painting, new issues such as attention to He paid attention to Khayyam’s poems, which are of special importance both from a literary and social point of view. In the upcoming research, after introducing the contemporary painting of Iran briefly, especially the Tehran school and the artists who especially paid attention to these issues for the first time, and examining Khayyam’s thoughts and philosophical views, he introduced 9 paintings. And after the research about these poems and the oriental view of the patrons and those who commissioned these paintings, it was finally concluded that Khayyam’s archaic and Aryan perspective and his view of life and death were very important in the creation of these works; As it was said before, there are two negative and positive views in Khayyam’s view of the phenomena around him, which in the negative view is to destroy all illusions in the direction of disillusionment, and in this view, the world is considered like a big furnace, from the soil of the past, new forms are created. It is made in it and these molds are constantly reproduced. The visual signs of this view are such as the world, the KohnehRobat, the desert of nothingness, the urn, the urn, the rotting and scattered human corpses, and the flowerpot, which in the review of these 9 works, the details of the names were presented in 3 Table. In addition, the second point of view, the positive point of view, is trying to find the moment of your presence and show that all phenomena are transitory. In this strange point of view, the end that awaits all human beings is predictable and the pure act of consciousness through drunkenness of wine or a sharp look. Which arises from phenomena, which, of course, was explained that this type of view arose from the literature of the pub and the interpretive view that arose from it. The visual signs of this view include cups, bowls, wine, bartenders, drunk people, young women, candles, flowers, and butterflies, examples of which were presented in table number three. Also, the interest of patrons and patrons of works with these oriental themes, which were of great interest to many patrons and enthusiasts at that time, is also of great importance, and this attention causes a return to the literature of the past and dealing with Khayyam’s poems. Became in contemporary times. On the other hand, the artists of the Tehran school, by reviving the traditional style and Iranian painting, emphasized to return to their past artistic methods against the art of modernism, and dealing with such issues is an attempt to return to their Aryan roots and their past before the era. It was modernity and modernism.

Abstract
Undoubtedly, the southern area of Tehran province, which has been formed in the fourth region over time, especially in the late Islamic centuries, based on historical sources; It was always of great importance for the governments of this era from the point of view of geographical and political location. One of the reasons for the importance of this area was its location on three important communication routes that connected Tehran to Qom. The above research was carried out with the objectives of identifying and documenting as well as understanding the formation and function of related facilities in the ancient roads located in the south of Tehran to Qom province, in which two questions are also raised: 1) the most important communication roads located in the southern part of the province What are the communication routes between Tehran and Qom? And 2) which pattern or patterns did the studied road network generally follow? Based on this and relying on historical written sources and archeological field studies, we can propose the following hypotheses: three important communication routes in the studied area, from the dimensions of road scenery [residence-welfare, security-guidance-movement scenery] which are a They were a coherent group, they obeyed. Routes that, apart from having (commercial and economic effects) Functions on the communities living in their neighborhood; they also had many effects on the (cultural and social relations) of these societies. The present research was done with descriptive-analytical method and gathering information in the form of documentary and historical studies and archeological investigations. The results of the present research indicate that three important communication networks [1) Abdul Azim Ray Gate - Kenargerd - Dier kechein - Qom, 2) Aliabad - Hoze Sultan - Qom (abandoned) and 3) Aliabad - Manzariyeh - Qom] in the southern region of Tehran province. It was located towards Qom in chronological order.
Keywords: Road Network, Tehran, Qom, Late Islamic Centuries, Archaeological Evidence, Historical Texts.

Introduction
Regarding the description and recognition of the ancient and communication routes from the south of Tehran province to Qom in the Islamic era, at the beginning with the center (Rey) and later (Tehran), there have been several historical and geographical documents that show that the communication routes The above in this area were of great importance for the governments of this period. Ibn Faqih, describing the main roads of Ray to the neighboring areas in terms of commercial nature, says: Goods were also produced by Ray artisans, they made crafts such as combs and salt pans, etc. from wood. Ray weavers were also famous worldwide and all kinds of They exported clothes to the eastern and western regions through the important roads of this city) (Ibn Faqih, 2000, 51). Moghdisi also writes about the roads of Ray from a (mobility-security) point of view: ((the easiest and most prosperous road in Iran is the road of Ray)) (Moghdisi, 1982: 718) and further says: it is clear that this feeling Comfort and security should be established for travelers so that they can easily take advantage of all the sights and facilities provided near the road (ibid., 574). Ibn Hawqal also paid attention to the Ray road from the (commercial nature) and in this context he says: Apart from Isfahan, which was a commercial and important city, from Iraq to Khorasan (Ray) can be mentioned, which is The reason for having different main and secondary ways in terms of production and export of goods is unique and significant (Ibn Hoqal, 1987: 106). Bakran considers the distance between Ray and Isfahan to be about 62 farsang (Bakran, 1963: 15) and Imam Shushtari, like Bakran, considers the distance between Ray and Isfahan to be 62 farsang (Imam Shoshtari, 1960: 35). Mostofi states that the distance between Ray and Isfahan is 86 farsang (Mostofi, 1983: 51). In the last few decades, our understanding of the above-mentioned communication routes relied more on the same historical documents. However, due to the abundance of archaeological evidence related to these routes, which included buildings and facilities related to them; In previous years, they have been studied and investigated by some researchers and archaeologists in the field, and these archeological evidences themselves support the first hypothesis in line with their alignment with the writings of historical-geographical texts and travelogues in the best possible recognition of communication routes. It illuminates between the two cities of Tehran and Qom.

Discussion
The southern region of Tehran province was considered as one of the key strategic and geographical regions during the late Islamic centuries. The existence of numerous buildings and intermediate structures in the three ancient routes of Tehran - Qom, shows the archaeological evidence and the importance of this region. As mentioned, this highway starts its route from the south of Tehran province and passing through the cities and villages located in this area to the city of Qom and from there, turning into several branches to other parts of the country such as Isfahan, Kashan, Arak and others. The southern regions are connected. One of the most important features of this highway is its (cultural and religious) dimension. The cultural and religious dimension of this course can be seen as the first option that was always considered by the rulers of the late Islamic centuries, especially Safavieh and Qajar. The reason for this importance was the existence of the holy court of Hazrat Masoumeh in the city of Qom. Therefore, this issue caused the rulers of the later Islamic centuries to build and erect numerous buildings and facilities on the way to the extent possible for the well-being of these pilgrims and caravans, and many of these buildings are still standing. Another importance of Tehran-Qom highway; It was connected with the Tehran-Khorasan highway, which along with this highway was also considered one of the cultural routes and thresholds of Iran’s nobility. The third strategic importance of the Tehran-Qom highway is the ((commercial)) dimension in the way that in the late Islamic centuries, this highway was a very important bridge for the exchange of commercial and commercial goods that went to Tehran and the north of the country through Bushehr port. were carried One of the other important issues that always add to the importance of the Tehran-Qom highway was the (political and military) dimensions, because the statesmen of the late Islamic centuries [Safavieh and Qajar] to advance their goals in these fields and reach the capital as quickly as possible. As well as the open waters through the Persian Gulf and the Oman Sea and on the other side of the Caspian Sea, they urgently needed a good route to achieve these goals, which has high levels of amenities and road-dependent facilities. Therefore, the existence of these mentioned dimensions has proved the special importance of the southern region of Tehran province.

Conclusion
Based on the questions and assumptions raised, as well as citing historical sources, archeological investigations and the analysis of these components together, we can reach the conclusion that the southern region of Tehran province due to its special cultural and political position that during the last centuries Islam has always been important from the rulers of this era, and on the other hand, categories such as trade brought the transfer of cultural and social experiences to the people living along these communication networks, and these communities themselves are somehow a part of this economic cycle. and were considered cultural. Therefore, the existence of these three important communication routes: 1) Abdul Azim Ray Gate - Kenargerd - Dier kechein - Qom 2) Aliabad - Hoze Sultan - Qom [abandoned] and 3) Aliabad - Manzariyeh - Qom, which also followed the patterns of Manzariyeh Road. The importance of this area is increasing. so, from the archaeological evidence that included buildings and intermediate structures [caravans and bridges], he also acknowledged that the studied routes were always the place of traffic and passage of many commercial caravans and travelers. However, several reasons can be imagined in the field of recognition, formation and functioning of these communication ways and the buildings and structures located in them: 1) the history and long history of the territory of southern Tehran province in the creation of roads and facilities related to them. 2) Two factors of preparation of main roads and provision of comfort facilities and safety of travelers and caravans ((road monitors)) which were realized by completing road construction and construction of intermediate buildings: a) establishment of caravanserais and shelters. b) Creating water structures and solving problems of lack of water in these routes (reservoirs and glaciers). c) Establishing security and guarding caravans and passengers. 3) The religious and political competitions of the governments of this period [Safavieh] with other governments [Osmani] in order to encourage the people of Iran to visit the shrines. 4) The military and administrative dimension and the political competition of the Western governments such as Russia and England were taking steps to dominate the roads of this region in the advancement of their colonial interests. In the end, what can be said about these ancient ways: that they are the same communication networks of today that have continued to exist with little changes.