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Zeinab Nazer, Azita Belali Oskoui, Mohammad Ali Keynejad,
Volume 4, Issue 3 (12-2016)
Abstract

This research studies the concept of transparency behaviour of domes in Islamic mosque, with emphasis on the notion of the spiritual lighting.The topic of this study is important not only because it allows for a better understanding of the different types and purposes of these domes, but also because through calculating the veiling and revealing factor of each type, one can regenerate the use of dome in the architecture.In the analysis of quantitative factors, the quality of light in space and how to show the influence of Iranian architecture, structural elements play a prominent role.In the other words:Phrases related architectural lighting control within architecture elements that define spatial quality, are to identify and understand the value and meaning of the concept of light, began to attention to the importance of light in architecture.
The research method was used for which it is the consecutive combination explanation. Here, in the first stage, the quantitative data collected and analyzed, then in the second stage qualitative data collected and analyzed. Finally, both qualitative and quantitative analyzes are interpreted together.
The present study uses field measurements that the instrument used to collect the data, cameras and imaging and to take accurate of brightness quantitative information, and the digital photometer and simple devices were used, and its information has been gathered from documents and fieldwork. In this way the fieldwork for photometry to factors of physical and quantitative impact on the quality of light were studied and after identifying the physical factors affecting the quality of lighting the domes, the defining quality components transparency in relation to the characteristics of quality discussed and with quality components explaining to evaluate the degree of transparency of the domes of mosques reviewed, were studied. After examining different examples, seven residential mosque (Taj al-Mulk dome Isfahan Jame Mosque, Sheikh Lotfollah Mosque of Isfahan, Blue Mosque of Tabriz, Barsian mosque, Imam Mosque in Isfahan, Jame Mosque of Yazd, Jame Mosque Ardestān) werechosen in the Iranian Islamic architecture.
The tools used to gather the data were cameras for photography and videorecording and a photometer for measuring light levels. The analysis of the information gathered indicates that the differentcharacteristics of domes all in their own way affect the level of spirituality and purity and transparency that the domesprovides. By examining the physical properties dome, transparency evokes components include: Unity (Unity means the harmony of the whole composition. The parts of a composition made to work together as a total visual theme. Unity is the relationship among the elements of a visual that helps all the elements function together. Unity gives a sense of oneness to a visual image. In other words, the words and the images work together to create meaning.), spatial continuity of light (a way to show how one type of space is directly linked to another by the light elements), the relationship between inside and outside (Physical or sensual links between inside and outside must be defined in some way that can characterize unique identity of each space and also establish proper interaction in whole architectural space. This proper interaction can create sense of consistency and integrity between this two spatial realms and furthermore express a link and boundary that if it is developed causes to creation another space that it is not inside or outside but it poses some character of each kind; this ambiguous moment of spatial experience, with focus as a connection between inside and outside, can be named “in-between”), lightness and dematerialization, resilience and adaptability, utility and readability (reading space is a process of using spatial knowledge appropriately after acquiring it and processing it in the mind), expansion spatial and light balance in space, was determined, each of which is associated with the physical properties of the atmosphere of a traditional mosque dome were examined, that indicated the highest degree of transparency in the dome of Sheikh Lotfollah Mosque with 95%, and lowest degree of transparency is in the dome of Ardestān Mosque with 50%. The data analysis shows, all different characteristic domes with our way affectson the spirituality and the skylights creates transparency, and show that expression of spiritual clarity on the architecture of mosques in their bilateral relations with cover and illumination. By better understanding the effects of these characteristics, it is possible to design modern domes and skylight that arebetter suited to contemporary tasks.


Azita Balai Oskuee, Mohammdali Keynejad, Najmeh Zakipour,
Volume 8, Issue 1 (Spring 2020 2020)
Abstract

The Holy Quran, as the guiding book of mankind, contains a collection of divine verses in which there are innumerable truths and mysteries, and is the greatest manifestation of the emergence of a truth in the material body. So that the truth of heaven appears in the material form and the architecture of the garden. Contrary to the simple appearance of Persian garden, the structural and semantic complexities resulted from the combination of four elements in the Persian garden are in accordance with the Paradise; in fact, the influence of water element as the main existential factor in the pattern of Persian garden and its sanctity in Iranian thoughts are evident and more important. So that water is a vital element in preserving the dignity of heaven in the manifestation and appearance of it in the Persian garden. An interpretative research methodology is adopted in this study, which is based on the analysis of contents of Quran verses. This study seeks to find out the manifestation of the water elemente in the physical and functional system of the Persian garden with its image in the Paradise. A comparison of Persian garden and the Paradise from the perspective of Holy Quran and the interpretations of Al-Imran Surah show that the functional system of Persian garden corresponds with the names of the Paradise, which are proportional to its rank and place, and the element of water in the physical system of Persian garden corresponds to different faces of water in the functions of the Paradise
Mozhgan Rezaei, Azita Balalioskuei, Mohammad Ali Keynejad,
Volume 11, Issue 4 (11-2023)
Abstract

Water has a vital role in human life, as the source and symbol of life, particularly in the Islamic community. Poor management of water resources in recent decades has posed a serious threat to the physical aspect of life in Islamic countries, which are predominantly located in dry regions. Moreover, the weakness of functional and symbolic position of water in Islamic-Iranian architecture has been the consequence of this situation. Water have a tangible and essential role not only in the physical aspect of human life (external world), it is also closely connected with the spiritual aspect of life (inner world), assisting individuals in stages of felicity (sa'adah) and perfection (kamal) according to transcendent theosophy. With its richness linked with spiritual, sacred, and mystical manifestations, Islamic architecture represents water both in its external world (zahir) and inner world (batin). In terms of the former,issue water unites with the real space for the purposes of balancing and regulating the climate conditions; in terms of the latter, issue it merges with the sacred atmosphere of the architecture. Therefore, water is one of the most valuable, universal, and structural elements of Islamic architecture. In Mulla Sadra’s view, water can be considered as one of the symbolic cores of perfecting motion of life with regard to his doctrine of substantial motion. The Holy Quran mentions different forms of the role of water in witnessing and being of humanities more than 63 times. The manifestations of such intuitive quantitative instances were studied based on the stages of Sadrai perception, namely the sensory, the imaginary, and the intellectual. As shown in the theoretical framework, this analysis revealed the generalizability of universal vital, sacred, biological, and technological values to architecture and urban spaces. Accordingly, beauty, vitality, and life in the general sense and life in the sense of becoming Godliness were the ultimate findings of studying the function of water in Islamic architecture.


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