Abstract
In architecture a native of Iran is one of the principles of designing urban spaces people heir. Iranian architect has always been the human needs and demands into consideration. The architect of the past based on the desired climate space architecture in order to provide the human comfort design. Climatic conditions, along with other environmental factors, including the most important factors in the formation of the urban tissue. According to the characteristics of the architecture of the hot and dry climate of the burning sun of Iran and high thermal grade set, one of the last in the direction of the architect prolegomena ghosting in designed and produced Gzarha, awning. The awning are enable in the alley and Gzarha, which is part of Ford’s baths and climatic elements as well as the optimum biological requirements, in addition to making in retrofitting buildings of both sides of the Gzarha role. Unfortunately, nowadays in Iranian architecture, awning, to have been forgotten and the urban tissue of the awning or totally destroyed or have been to have been abandoned. With the recognition and evaluation of the architectural had knowledge of the geometry of the design knowledge can be structural elements of the ‘ climate-and once again, and also can be found in contemporary design and the urban tissue of the upcoming hot and dry climate of these special elements of the template. Between the geometry and the architecture of Yazd Fahadan quarter awnings body, and there is significant direct relationship. Based on the literature reviewed thus far, little research on the subject of the typology of Iranian awning and reviews of this climatic elements-from the perspective of structural knowledge of geometry.
Keywords: Indigenous Architecture of Iran, Geometry and Proportions, Consecutive Awning, the Yazd Fahadan Quarter.

Introduction
More research on the concept of the awning as the climatic element, check its stability in the amount of Gzarha and typology in the cities of Isfahan, Yazd, Kermanshah and because Shushtar. This document first geometric features of the architecture of the neighborhood, Yazd Fahadan awnings case is assessed. In the present study research methodology in terms of the objective applied-and in terms of the fundamental, method, method of inductive reasoning. The data field of a library, and on the left-hand tyranny. As well as the method of the analysis of qualitative data, quantitative methods-. After the library studies about the awning and its species, the hot and dry climate, awning, city of Yazd. Given that the neighborhood is one of the valuable historical neighborhoods Fahadan city of Yazd and had the original on the awning has chosen this neighborhood Neighborhood and 25 examples of this continuous awnings precious historic texture of the randomly selected, shooting data and to invoke the method of inductive analysis of the entire case apart. In this study, 256 Motalah sample random item selection and expressed. Between the geometry and the architecture of Yazd Fahadan quarter awnings body, and there is significant direct relationship. Based on the literature reviewed thus far, little research on the subject of the typology of Iranian awning and reviews of this climatic elements-from the perspective of structural knowledge of geometry.

Research Findings
This article focuses on the impact it has had on the geometry and shape of the neighborhood architectural desired awning case analysis. This research was completed in line with the previous research and reviews of historical proportions awning Fahadan quarter of Yazd. Based on the review conducted, became apparent between the geometry as a factor influencing the Fahadan quarter of Yazd awning architecture machines. The awning case study in terms of the geometry of the plan and the facade proportions and comply with the Iranian. The planning rectangular Fahadan quarter of Yazd awning is complete to the ratio of 1.73 and the ratio of that follow. This was evident in the analysis of the maximum number of the awning case reviews in terms of placement location in the middle of the pass. The largest number of covering arch with arch, and most of these Mazh awning in the direction North-South geographic have been drawn. As mentioned, an important element of the native architecture awning and climate are considered that Iran nowadays knowledge making it to oblivion. With this special climatic elements can be revived by the ancient native patterns as well as in the construction of the urban tissue and forming of new concepts that are of interest. In this study, the historical neighborhood of awning plan and valuable knowledge from the perspective of Yazd Sahadan geometry and rectangular proportions of Persia were analyzed. In future research can be found other than to work in Iran and other Persian architecture in the structure and architecture of the climatic elements-structural (awning) about the investigation. This test also can be used for other cities and places of historical texture of Yazd.

Conclusion
As mentioned, an important element of the native architecture awning and climate are considered that Iran nowadays knowledge making it to oblivion. With this special climatic elements can be revived by the ancient native patterns as well as in the construction of the urban tissue and forming of new concepts that are of interest. In this study, the historical neighborhood of awning plan and valuable knowledge from the perspective of Yazd Sahadan geometry and rectangular proportions of Persia were analyzed. In future research can be found other than to work in Iran and other Persian architecture in the structure and architecture of the climatic elements-structural (awning) about the investigation. This test also can be used for other cities and places of historical texture of Yazd.

Abstract
Since during this era, Yazd involve less social vicissitudes and because of the training performance in the middle ages of Islam, the tradition of school building that started from the Seljuk dynasty in a quiet environment. Being away from security concerns and creating relative peace during the middle ages and the high acceptability of building a school has provided the emergence of its construction in the city of Yazd. Therefore, considering the numerous references to the schools of this era in Yazd historical texts and the absence of research on the architecture of the historical schools of this city, the article describes the building features of these ones. Answering this question is the purpose of this article: what are the features of school mentioned in the historical texts and what were components of spatialization and arrays of these schools? The research method of this article is based on historical documents and library studies. This is a historical-analytical research and its main reference is historical sources such as books of Ta’rikh-e Yazd (History of Yazd), Ta’rihk-e Jadid Yazd (New History of Yazd) and Ja’me’ Mofidi. Historical schools are explored in this article from the aspects of architecture, decoration, function and constructers. The results of this research show that schools in Yazd have local and indigenous features that were prevalent in this area, before Ilkhanate dynasty, and the influence of local architectural and decoration methods on the school building is undeniable according to historical sources. Schools have a lot in common with the architecture of mosques, houses and Khaneqahs (monasteries) considering that schools are usually used as a graveyard, these buildings can be classified as burial schools, and finally, various classes of people have played a major role in building these historical schools as founders.
Keywords: School Architecture, Muzaffarids, Timurid Era, Yazd.

Introduction
In the 77-year rule of Muzaffarids dynasty (718-785 A.H.), in addition to the proceedings taken in the field of city development and increasing the area of battlement, basic measures were done in the field of the construction of religious schools and Khaneqahs (monasteries), so that it can be said that this region reached the glory of cultural prosperity within itself (Shamseh, 2006, P.31). Muzaffarids rule, whose beginning coincided with the end of the Ilkhanate era, should be considered one of the most powerful, best and most prosperous governments in the middle history of Iran, because at that time nowhere in Iran had cultural, social and economic development as much as their territory, and the importance of cultural affairs and attention to science and schools was so much that most possession of the desert region, means water aqueducts and gardens were dedicated to school, and this was apart from the devoted Bazaars and Caravanserais. (Mohammadzadeh & Razavi, 2011, P.21). It has been mentioned in various sources that nearly one hundred schools, two hundred Gonbadkhaneh (domes) and Khaneqahs (monasteries) as well as twelve mosques were built in the 8th century A.H. in Yazd city (Masahebi Naini, 1997, P.302), from the abundance of schools that were built in Yazd, Kerman, Shiraz and other cities during this period, it is possible to understand the level of people’s attention and dedication to the study of religious sciences. (Setoodeh, 1967,P.274). Muzaffarids kings, as well as the great personalities of this era, paid special attention to religious buildings such as mosques, schools and Dar-al Siadeh {a porch that is a gathering place for Seyeds and followers of Imam Ali (peace be upon him)}. In fact, the movement that started during the era of Khajeh Rashid- al Din with the construction of building such as “Gonbad Soltaniyeh” and “Rabَ –e Rashidi” ,other schools and religious places and the tradition of endowment became common in them; then in this era, it grew and expanded significantly, so that whenever there is talk of building a mosque, an order was given to build a school next to it, and endowments were also awarded to (Rais- al Sadat, et al., 2011,P.96). The cultural and artistic actions of Muzaffarids rulers caused the growth and development of Islamic culture and civilization, which provided the basis for its connection with later periods, so that the Timurid and Safavid eras, which are considered the glory the growth and development of Islam can be attributed to Muzaffarids proceedings. (Sarabadani, 2010,P.102). 
Questions of Research: 1- What architecture and arrays do the Yazd schools have, referring to historical texts? 2- What developments and functions do schools have?
Method of Research: The current research has explained the architecture of the historical schools of Yazd from the Ilkhanid to the Timiurid era with an analytical historical approach. In this research, the necessary historical information has been collected, especially from local historical texts such as Ta’rikh-e Yazd (History of Yazd), Ta’rikh Jadid Yazd (New History of Yazd) and Ja’me’ Mofidi, because these texts refer to different schools that were used in that era, but today there are no traces of some of those schools. Discussions such as examining architectural spaces, decorations, performance, development and school constructer are the subjects of this research.

Conclusion
Construction of Muzaffarids and Timurid Schools in Yazd continues the school-building tradition that began in the Kakuyids dynasty. The speed of school-building in Yazd during the Muzaffarid era is very intense, but it moderates during the Timurid dynasty. The concern of school-building in this era includes different strata of society from the aristocratic and royal class to religious scholars and all of them involved in this noble tradition. These schools were mostly built for the burial place of their founder after their death, and in order to legitimize it, the tomb was dome-shaped. For this reason, the Gonbadkhaneh (dome) is an integral part of Yazd schools, and in some ones, they are satisfied with the construction of this morsel. Parts such as elongated Soffeh (terrace), the pair of minarets on the façade, Tanabi (a large room in the middle of the building, without a window or door, surrounded by other spaces), and dome usually with an array, the central courtyard, the Baghtche-e Moshajar (a garden planted with different trees) at the end of the building are considered parts of the school spaces of this era. Utilizing the native structure and decoration methods in “Gonbadkhaneh and Tanabi”, and local architectural mechanisms all give these schools a regional display. The schools of this era with local and indigenous basis have adopted some of their architectural and array features from the era of “Kakuyids and Atabakan”. According to the remaining schools and with the help of historical texts, a general model for schools can be presented (Scheme 1). Schools like mosques and houses of this era, have a similar pattern, although there are common spaces between these functions. The existence of the elongated and lofty porch, which is usually located on the south facade, a small and compact yard,”Gonbadkhaneh or Tanabi” next to or behind the south porch, three-part divisions similar to mosques in the view facing the yard, the presence of a rear garden behind the porch or Gonbadkhaneh like the houses or Khaneqahs, creating a linear structure in spatial organization and many other cases, all confirm this paradigmatic similarity. The tradition and pattern of building these schools were forgotten after the abundance of school building in the Timurid era. The studies and researches of this article can be extended to the Safavid to Qajar era as well, so that a detailed understanding of the architecture and school building method in Yazd throughout history can be obtained through it.

Abstract
Kamaliyeh Collection is one of the most significant remnants dating back to the first half of the 8th century AD in the city of Yazd. Despite its historical and archaeological importance, no studies have been conducted on this collection. Through systematic efforts carried out in the 1970s, 24 intact or broken tiles with luster patterns depicting plants, birds, and inscriptions in the form of star-shaped (kokabi) motifs were discovered. Since there have been no published studies or reports on these tiles, the present research aims to examine their visual, content, and probable origin characteristics based on historical and architectural evidence through a comparative analysis with existing samples. Therefore, the following research questions are addressed: 1. What information can be obtained from the patterns and inscriptions on luster tiles of Kamaliyeh School in Yazd? 2. Based on the visual features of the patterns, which centers of luster tile production do the identified tiles belong to? The current study employs a documentary and descriptive-historical approach, along with analytical and comparative methods, to logically address the research questions. The results indicate that the patterns on the tiles include floral designs (three pattern models with a lotus flower motif and Shah Abbasid buds around the center of the tile), birds (a flying eagle with spread wings among floral patterns), and inscriptions (Quranic verses with themes of victory, admonition, sustenance, and Persian literature derived from Ferdowsi’s Shahnameh and Shams Tabrizi). These designs on the tiles serve specific religious, belief, and burial functions within the collection. Moreover, considering the significant similarity in pattern models, designs, and inscriptions among the studied samples, it is likely that Kashan was the major center for tile production. This is plausible considering the strategic communication route from Rey to Kerman passing through Kashan to Yazd for the distribution of luster tiles.
Keywords: Kamaliyeh School, Yazd, luster tiles, floral patterns and inscriptions, Kashan.

Introduction
The Al-Muzaffar era is one of the significant historical periods in the city of Yazd, ruling over the southern and central regions of Iran in the 8th century AD. The flourishing construction and development in Yazd during this period were substantial enough to lead to the expansion of its citadel and wall in several stages, particularly the relocation of some city districts outside its fortifications (Kateb, 1966: 69).
Luster tiles were crucial architectural elements used in both religious and non-religious structures during this period, adorning interior or exterior facades and mihrabs. In the Ilkhanid era, some religious buildings in cities, including the mausoleums of Shiites, were adorned with luster artworks. It seems that Yazd was one such city, gaining increased significance during the Middle Islamic centuries with the rise of the Al-Muzaffar dynasty. The Al-Muzaffar rule in Yazd, due to their support for the arts and culture of the Yazdi people, contributed significantly to the prosperity and development of the city. This support was to such an extent that one of the shining cultural periods in Yazd’s history is attributed to the reign of the Al-Muzaffar dynasty (Kateb, 1966: 89).
One notable feature of this era was the establishment of numerous Dar al-’Ilms (houses of knowledge), with Yazd earning the title of Dar al-’Ilm. Various sciences were taught in schools, mosques, Dar al-Siyadehs, and Khanqahs (Mirhosseini, 1993: 58). Another characteristic of this period was the flourishing of Sufism and the creation of various khaneqahs in Yazd and its surrounding regions, including the Rastaq Khanqah (Ibid: 265). These institutions made utmost efforts to create robust architecture and embellish it with the finest elements. One of the historical buildings of great value, adorned with remarkable luster tiles, is the Kamaliyeh Collection or Shah Kamal in Yazd. This structure was constructed in the year 720 AH by Khwaja Kamal al-Din Abu al-Ma’ali.
In the early 1970s, during organizational efforts, a number of luster tiles were discovered installed above a wall and are currently preserved in the secure storage of the Cultural Heritage, Handicrafts, and Tourism Organization of Yazd Province (Afshar, Vol. 2, 1996: 613). Although these objects have been organized and cataloged in recent years, a comprehensive scientific study on these tiles and their origin has not been conducted so far. Therefore, the present research aims to provide logical answers to existing ambiguities regarding the origin and nature of these tiles by studying their patterns and inscriptions and comparing them with contemporary and similar samples.

Discussion and Analysis
Tile Shape: The identified luster tiles in this structure are octagonal, a model commonly used in combination with cross-shaped (Chelipa) tiles with turquoise single-glaze enamel in the decoration of religious Shia buildings, such as the shrines of Imam Reza (AS) and Hazrat Masoumeh (SA) or Takht-e-Soleiman, dating back to the 7th century AD. In their decoration, plant, animal, and inscription motifs have been employed.
Patterns: The bird pattern of a flying eagle is one of the common motifs in the decoration of these tiles, appearing in the midst of floral patterns with outspread wings. Comparable examples can be identified among luster vessels produced in the city of Kashan. Among the comparable examples, luster star-shaped tiles in the Museum of Islamic Art in Istanbul, a sample from Takht-e-Soleiman in the British Museum, samples from the Sackler collection, the Victoria and Albert Museum, and the Freer Gallery of Art, all date back to the Ilkhanid period and were produced in the city of Kashan.

Floral Patterns
Most of the studied tiles depict a blue lotus flower with dense branches and leaves covering the entire central area of the tile. The spaces between the branches and leaves are filled with small circular motifs arranged in a band. While the floral patterns show overall similarity, careful examination reveals at least three design patterns among them: 1) a floral design with a Shah Abbasid flower at the top with branches and leaves on both sides (examples 16-1), 2) a Shah Abbasid flower in the center with dense branches and leaves around it (example 17), and 3) a small hexagonal flower at the top with two Shah Abbasid flowers on either side (example 20). Among these three patterns, the similarities between patterns 1 and 2 with samples from the Cambi Auction House in Genoa, Italy, a specimen from Sultanabad, and a sample preserved in the Victoria and Albert Museum are noteworthy.

Inscriptions
All the studied tiles include outer margins adorned with inscriptions. Among the 24 studied tiles, 18 are adorned with Quranic verses, 6 with Persian verses, 5 with verses from the Shahnameh, and one of the samples features verses from Shams Tabrizi.
The detailed analysis of the identified luster tiles in the Kamaliyeh Collection provides valuable insights into the patterns, shapes, and inscriptions used during the Al-Muzaffar era in Yazd. Comparisons with contemporary examples from Kashan and other regions contribute to a better understanding of the cultural and artistic context of this historical period.

Conclusion
The Kamaliyeh School is one of the significant educational institutions of the Ilkhanid period in the city of Yazd, expanding its influence in subsequent eras. It appears that luster tiles were utilized in adorning certain sections of the building, though the exact purpose of their use remains unclear. In the explorations conducted in Yazd, few traces of luster tiles have been discovered, and the collected samples from the Kamaliyeh School are the most important luster artifacts found to date. A crucial point is the function of these tiles, as research suggests that they are generally associated with religious beliefs or identity burial practices and have been predominantly used in shrines or burial sites. In the Kamaliyeh Collection, it is probable that they were used in the burial chamber, similar to examples found in the Seyyed Shams al-Din and Seyyed Rokn al-Din shrines in Yazd. While the samples from Takht-e-Soleiman primarily depict a royal structure (palace), the presence of religious color throughout the entire collection justifies the usage of such ceramics. Moreover, considering the Kamaliyeh Collection’s diverse functions, including a khanqah, school, and dome, and its educational-religious approach, the use of these types of tiles was likely a common practice during its time. The results also indicate the use of three categories of patterns: floral, animal, and inscription motifs. The floral patterns mostly depict a blue lotus flower, which has a long history in Iranian culture and has been used in various arts, including carpet weaving, under different names like “Shah-Abbasi flower.” With regards to the better-preserved examples, at least three design patterns emphasizing the Shah Abbasid flower are conceivable. The bird pattern of a flying eagle, present in the midst of floral patterns and on the central area of octagonal tiles, is surrounded by inscriptions in though script on the outer margin. The inscriptions draw inspiration from two different sources, the Holy Quran and Persian literature. Quranic inscriptions are categorized into several groups based on content, and the presented concepts can be considered relevant to the building’s function. Persian verses are mostly related to the Shahnameh, with only one case influenced by the poetry of Shams Tabrizi. Through a comparison of form, design patterns of motifs and inscriptions, and even the colors used, with examples preserved in museums such as the British Museum, the Museum of Islamic Art in Istanbul, the Sackler Collection, the Victoria and Albert Museum, and the Cambi Auction House in Genoa, it can be asserted that the probable place of production for the luster tiles of the Kamaliyeh School was the city of Kashan.