Objectives and Background:
The Tanbiis a traditional Iranian architectural space extensively used during the medieval period. The term Tanbi frequently appears in historical Yazd-related texts, referring to different architectural typologies, and constituting one of the main spatial elements in the buildings. The present paper aims to investigate the spatial qualities and typologies of Tanbi as documented in historical texts related to Yazd. Considering the scarcity of the Tanbi in other regions of Iran, the frequent references to Tanbi in Yazd’s historical texts, and the lack of research on the subject, this study addresses the significance and classifications of theTanbi in Yazd’s architecture. It seeks to understand the characteristics of Tanbi types in Yazd and to trace their semantic and structural changes over time. The study employs a mixture of analytical and historical methods based on library-documentary research, to identify Tanbi typologies in historical texts and analyse the architectural features and structural evolution of the Tanbi.
The earliest authoritative source on Yazd’s architecture is the work of Donald Wilber, who classified Ilkhanid architectural features. The subsequent research belongs to Iraj Afshar, who introduced the architecture of this region. Wilber, together with Liza Gholmbeg, further elaborated on the architectural principles of the Al-e Muzaffar and Timurid periods in Yazd, highlighting regional characteristics. Inhis research on Timurid architecture in Khorasan, Bernard O'Kane has referred to the architecture of the Muzaffarid dynasty in Yazd and its influence. The article ‘Muzaffarid Houses of Meybod’ is a pioneer in the study of residential architecture of the period and the ‘tanabi’ spaces in these houses. Khademzadeh’s survey of Al-e Muzaffar houses in Yazd similarly investigates their Tanbi spaces. In their subsequent report on the Safavid houses of Meybod, Esfanjari and Zakerameli have dedicated a section to the tanabi. Zakerameli, in his article, has conducted a comparative study of the ‘ivan’ (porch) in Muzaffarid and Safavid houses, mentioning the evolution of the tanabi from the Muzaffarid to the Safavid period. Esfanjari, in his book, has summarised his research on the evolution of residential architecture in the city of Meybod. Karimi’s article on ‘Clay reliefs are a special kind of architectural decoration’ focuses on Tanbi decorations in the Boruni (external) house. Another study examines the decorative styles of residential architecture in the Al-e Muzaffar period in Yazd, including Tanbi spaces.Research on Tanbi in Al-e Muzaffar houses of Ardakan typologically classifies Tanbi types. In his book House, Culture, Nature, Haeriexamines the architecture of historical and contemporary houses to develop a design process and criteria for houses, mentioning the tanabi in the houses of Kashan. Preceding these two articles, the description of the Tanabi space in the houses of Tabriz and its patterns is discussed in The Old Houses of Tabriz. Mazaherian’s article on the typology of Iranian mosques with Shabestan includes a category of mosques featuring Tanbi, analysing different Tanbi types in mosques. Balali Askoui detailed the Tanbi of the Rab’-e Rashidi Khanqah complex during the Ilkhanid era in both article and book formats. Other studies investigate the Tanbi spaces in the Khanqah and the so-called ‘Sharbat Khaneh Afushta’. A notable work analysing the Tanbi space in relation to poetry and philosophy is ‘Golgasht Dar She’r va Andisheh Hafez’, where the Tanbi space is examined through poetic texts. However, it can be acknowledged that no study has yet focused on the existing and historical types of Tabanis or the architectural analysis of the Tabani in Yazd.
 
Materials and Methods
Adopting a historical-analytical approach, the present paper explores the significance of the architectural typologies of ‘Tanbi.’Thetypologies of Tanbi are first investigated in historical texts, followed by a description of the architectural features of survivingTanbi structures, and finally, the evolution of Tanbi in existing buildings is scrutinised. This research is conducted in two phases. In the first phase, the necessary historical information is collected from local historical texts such as ‘Tārīkh-e Yazd,’‘Tārīkh-e Jadīd-e Yazd,’‘Jāme'-e Mofīdī,’ and ‘Jāme'-e Ja'farī.’These are mainly compiled by local historians. This is because of this literature’s local tone and focus. It is worth noting that during the examination of the term ‘Tanbi,’ accessible historical texts mentioning Tanbi, such as ‘Mu'jam al-Buldān,’‘Tāj al-'Arūs,’ and Persian dictionaries like ‘Sihāh al-Furs’ and ‘Majma' al-Furs,’ were also utilised. The research encompasses all variants, including public and private structures. In the subsequent phase, the necessary data was collected through field surveys to align the library-based data with field studies. Finally, a comprehensive analysis was conducted.
 
Results and Conclusion
The findings indicate that historical texts of Yazd refer to the Tanbi within mosques, schools, shrines, houses, gardens, khanqahs (Sufi lodges), and divankhanas (court halls), with residential spaces containing most instances. The alignment of ornaments such as stucco work, ‘tong-bori’ (a type of carving), ‘jamkhaneh’ (mirror work), ‘gel-bori’ (floral carving), ‘naghool-kari’ (another decorative technique), and lattice stucco and tilework with historical texts all attest to the prestige of the Tanbi space during this era. Analysing the term ‘tanbi,’ it was found to have connections with concepts such as ‘shah-neshin’ (royal sitting room), ‘wind and windcatchers,’‘light and illumination,’ and ‘hanjeh’ (a type of space). The study of the evolution of tanbi revealed that this term was called ‘tazar’ in the medieval period and was mistakenly written as ‘taraz’ or ‘tarar.’ The word ‘tazar,’ which evolved from ‘tazar,’ is derived from the original term ‘tachar.’ The attribution of the title ‘shah-neshin’ to this space is also inspired by the Tachar Palace in Persepolis. After scrutinising historical texts, it became evident that the function of this space in central Iran also evolved alongside the term. For instance, the word ‘tachar,’ which referred to a winter living space, transformed into ‘tazar’ for a summer living space during the Islamic era. These transformations led to some texts even associating spaces like ‘tabkhaneh’ (a contrasting space to the Tanbi) with shared meanings. Delving into the definition of Tanbi clarified that the Tanbi space is diverse, with the only common concept being its role as a ‘shah-neshin’ (a royal space). The Tanbi of the Yazd Jameh Mosque represents the pinnacle of Tanbi usage in mosques, emerging due to architectural and structural needs and influencing other buildings. The Tanbi of the Al-e Muzaffar House, as a royal space, was later replaced bythe tallar(hall) andthe badghir(windcatcher), but its functional impact remained enduring in homes. The Tanbi of Al-e Muzaffar gardens, whether as a ‘shah-neshin’ at the entrance or as a ‘chaharsuffa’ (pavilion) within the garden, served as a precursor to Timurid and Safavid gardens, later being replicated in various forms.