Journal of Researches in Islamic Architecture

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Due to the dryness of the weather in most parts of Iran and the lack of sufficient rainfall in more than six months of the year in most places, resulting in the seasonality of rivers and the lack of access to water, various arrangements for fresh water supply in the dry seasons has been established. The construction of the AB ANBAR (water reservoir and cistern) is one of innovative ways to supply drinking water. In this regard, AB ANBAR, as its name implies, is to store water in watery seasons and use it during the rest of the year. The main structure of the AB ANBAR consists of an underground storage tank and dome to cover it on the ground. In some areas in Iran a wind catcher has been added to this structure to keep water cool in summer.The construction material used for Ab Anbars were special mortar called Sarooj which was made of sand, clay, lime, goat hair, egg whites and ash in specific proportions, depending on location and climate of the city. Some Ab Anbars had storage space tanks that were rectangular and some of them had cylindrical shape.
In order to study the thermal energy potential in the Ab Anbars of Yazd city and the amount of radiation and shading received on the surface of each dome, using the Energy Plus simulation software, thermal analysis was carried out to determine the effect of the dome form on the amount of received sunlight and shadow On the surface of the Ab Anbar dome.
The calculations were carried out by selecting several samples of Yazd valued Ab Anbars, based on the form diversity and the type of dome arch. In order to simulate the domes, they were first modeled in Revit software 2017, and then models were transferred to Rhino 5 software, using the honeybee & lady bug, and with the Energy plus Engine analysis of the received solar radiation and shading were done.
The amount of received sunlight on the surfaces of the Ab Anbars dome in Yazd is different, and the shape of the dome has a strong relationship with the amount of received radiation. The amount of solar radiation received in the HAJ NASIR dome with an area of 75 square meters is 102906 kW / m2.
This amount of solar radiation on the surface of SAHRAIE DASTI dome with an area of ​​137 square meters is 198697 kW / m2 and Get more radiation than HAJ NASIR dome. Another dome sample is BARSOIEH in TAFT with an area of ​​317 square meters is the largest dome among the studied cases. The dome receives 523597 kW / m 2 radiation. The Yazd HAJ GHAZI dome is 133 square meters and receive 215,712 kW / m2. The last one is Dome of SHAH VALLI in Taft, with a total area of ​​194 square meters which absorbs 286,159 kW / m2 radiation. The results of these analyzes shows that the highest amount of solar radiation received from the dome of the studied water reservoirs is BARSOIEH in TAFT dome with the amount of 76046 KW / m2, and the lowest amount of radiation received by Sun is in HAJ NASIR reservoir dome with the amount 102906 kW / m.
According to these results, HAJ NASIR dome is the most suitable dome in the hot and dry climate of Yazd and, in heat absorption in shadow area of domes, the largest shading is in dome of BARSOIEH in TAFT. But the point that should be considered in the analyzes is the area of ​​the dome of the Ab Anbars in the Yazd climate, which is, of course, as far as the area of ​​the domes is high, the amount of absorption and shadow of the sun will be greater. For this reason, in the analyzes, uniformity of the dimensions of the Ab Anbars domes were used, so that the optimum dome can be obtained in terms of receiving solar radiation and absorbing heat in the shadowed area. To equalize the domes, the absorption of the sun's radiation of each dome is divided by the amount of shadowing of the same dome, the number obtained indicates the relationship between the amount of radiation and shadow on the dome. That is, greater number shows greater amount of radiation absorbed in that dome comparing shadow casted by the dome. The results show 6 for SAHRAIE DASTI dome, 7 for BARSOIEH in TAFT, 8 for HAJ GHAZI, 11 for HAJ NASIR, and finally the highest number were 12 for SHAH VALLI in Taft.
This results shows that the lowest radiation intake is in SAHRAIE DASTI dome and the highest radiation is in SHAH VALLI in Taft, it can be concluded that the most optimal AB ANBAR dome for the Yazd city climate is the dome of SAHRAIE DASTI.

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It is clear that each community should be have the specific urbanism science. Science localization is an obvious matter. This matter has motivated Iranian researchers, in urbanism field, to naturalize urbanism science having been imported to Iran. One method for producing or indigenizing urbanism texts in Iran, especially in recent years, is Utilization of Iranian-valuable texts. There are high valuable-native texts that could be reused for compilation new texts in urbanism field. So far, urbanism researchs have been done that inspired from Iranian-valuable text, such as "Nahj_al-Balagha", "Shahnameh of Ferdowsi", "Hafez's Divan", "Mosibatname of Attar", "Nasir Khusraw's Safarnama", "Haft-Peikar of Nezami" and "Ibn Kaldun's Moghadame", but none of these researchs were expressed a systematic method. However, this article suggests a specific method to use old texts for creating new urbanism texts. In other words, the main aim of this article is presented an efficient method for Using the Iranian's-Valuable Texts in order to compile new urbanism texts. In this article, "Islamic ethical texts" have been selected for better cognition of suggested method and as a case study too. Ethical texts don't directly mention about urban and urbanism, while explain the best ways of life and relationships in societies. Three questions are intended to be answered here, which are following bellow: 1. What is the proper method of using the Iranian's-Valuable Texts for writing the new urbanism texts? 2. How this method  would be applied in different ethical texts? and finally, 3. which kind of urbanism texts would be written by this method?  Therefore, it can be said that this paper is a methodology article.
The usage of primary text for creating new text is a theory that is called "Intertextuality". However, Intertextuality has not been used here. Because it is not coincident to Iranian culture. A native technique for doing this research is needed. Hence, after many researches among the Iranian techniques, the suitable technique has been found which had called the science of rhetoric (Balaghat) and the science of rhetorical embellishment (Badi). There were about sixteen literary techniques and figures of speech in Balaghat and Badi science. But only one of them, "Eghtebas" or "adaptation", has been selected as the chosen method in this article, as it has the most complete definition in compare to fifteen remained figures. furthermore, it has become quite operationally in other fields as literature and art. The first step in adaptation is selection of the original text. In this regard, it's necessary to consider somethings such as being valuable of the first text, similarity between the culture of the first text and  the new one, timeless and placeless contents of the original text and finally, convertible subject of the original text to the second text. Texts with content of "Islamic ethics" have been selected as a subject of old-valuable text which have the whole of mentioned considerations.
In the theoretical part, two subjects are defined: The ethical texts and different types of Eghtebas. The ethics have an old and strong precedence in Iran's history. The goal of ethical texts is personality prosperity and after that social and urban prosperity. Four different Islamic ethical texts are introduced. These four types are based on four-different definition about ethics. They are included: 1-Mystisim ethics, 2-philosophy ethics, 3-narative ethics and 4- literary ethics. "Mysticism ethics texts" are based on "Intuition". "Philosophy ethical text" are base on "wisdom", "Narrative ethical text" are based on revelation and "literary ethical texts" are based on "expediency". Then, different kinds of Eghtebas are explained. In major division, Eghtebas has three different types; "dramatic changes", "moderate changes" and "no changes". In minor division of Eghtebas, "dramatic changes" are included: "Re-created", "Revision", "Using title" and "Amiq". Also "moderate changes" are included: "Re-writing", "Selective writing" and "Abridgment".
 
The results answer to three questions that previously mentioned.
-Firstly, four kinds of Eghtebas are explained in relation with four ethical texts by using the inference and logical reasoning method. The new texts of urbanism would be adopted base on the ethical texts. It seems that almost all species of the Eghtebas species are usable for the four types of ethical texts. Althoug, their relation has been shown with "suitable", "unsuitable" and "allowable" position. For every type of the ethical texts, there is a more appropriate Eghtebas that is included: "Re-created" for usage from "Mysticism ethics, "Revision" for "literary ethics", "Re-writing" for "Philosophy ethics" and "Selective writing" for "Narrative ethics".
-Secondly, the writer of urbanism text can extract word, meaning, subject, writing form and type of language from the original text and reuse them with three positions of "no changes", "dramatic changes" ("Re-created", "Revision", "Using title" and "Amiq") and "moderate changes" ("Re-writing", "Selective writing" and "Abridgment") in urbanism text.
-Finally, the new urbanism texts can have different topics such as theoretical and philosophical foundations, normative theories, qualitative features, utopia and urbanism history.

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