Journal of Researches in Islamic Architecture

---

Covering one of the most important spaces, domes have a magnificent role in Persian mosques. During continuous eras of Islamic architecture masons could promote this techno-spiritual heritage and developed its spatial value. This process reached its apogee in Safavid era. Overshadowing Shia conceptual system carved the cultural context of Safavid society and consequently changed its architectural features. In this context, Safavid illustrious domes acquired modern roles and were dressed differently. In previous studies symbolic meanings of domes have been analyzed mostly in two major groups of “positivist-narrative” and “mystical-hermeneutic” approaches. The followers of traditionalism school by applying mystical-hermeneutic approach have suggested some general meanings for most of dome cases in the entire Islamic world. Manifestation of symbolic meanings such as heaven, paradise, sky and unity is proposed by these scholars. On the other hand, positivist art and architectural historians by utilizing a narrative approach has criticized the traditionalism school. They believe tying any meaning to a traditional architectural element requires achieving clear historical evidences that could be gathered through field studies. Meanwhile there are limited group of scholars that benefit from both hermeneutic and narrative methods. Although they accept the central concept of embodiment of Islamic meanings in the buildings, they provide historical subjective evidences for their arguments. This paper aims to investigate the meaning of Safavid domes by using “Narrative - Hermeneutic” approach. Appropriately, the hypothesis of embodiment of the meaning of a holy tree, called Tuba in Safavid illustrious domes is examined by means of two questions. The first question looks for the original meaning of Tuba in Safavid cultural context which has been studied in a separate paper. That paper indicates that the term Tuba is only mentioned once in the Quran, However its attributes can be ascertained from various hadiths and other relevant references. Additionally, in his The Red Intellect, Sohrevardi describes this tree. Accordingly, Tuba is a divine, tall, with a long shadow tree that is one of the blessings in heaven. The second question is concerned about Tuba’s probable relationships to illustrious Safavid domes. Consequently, to find out the answer characteristics of the two main domes in Madrese Chāhār-bāgh (Soltānī school) and Masjid-i Jamī Abbāsī (Shāh mosque) at Isfahan are analyzed in three spatial scales including the city, the building and the dome chamber. Accordingly, images of the domes in city sky line, dome’s silhouette and shape, outer and inner ornaments as well as the content of dome’s inscriptions are studied. In the urban scale, western traveler’s description as well as studying the city sky line represents a modern picture that forms in the Safavid capital. The picture that displays raised huge domes in the verdure background of the Isfahan as a garden city. In an architectural scale, the projected shape of the dome constructed on a tall drum represents the form of an abstract tree that dominates the mosque and the school and their surrounding area. This image can be better realized by looking to the decorative layer of two domes. Both cases are covered by lavish vegetal decorative patterns drawn on a turquoise background that encompasses the outer and inner shell of the dome. This layer dresses the abstract shape of domes and illustrates an objective tree free standing beyond the city skyline. Moreover, studying the buildings inscriptions may reflect the indicated concepts and intention of their builders and providers. Acordingly inscriptions of main spaces including the entrance (pishtaq), the foyer (hashti), Qibla ivan and minarets were survived. Almost all the inscriptions in both monuments reflect the three main concepts. Inscriptions in both monuments reflect the scientific superiority and spiritual grandeur of Imam Ali. Simultaneously in Madrese Chāhār-bāgh the value of knowledge and in Masjid-i Jamī Abbāsī the importance of congregational mosque are mentioned in different ways. More precisely investigation of dome chamber inscriptions reflects some indicated concepts. Unlikely to the most of dome chambers the applied inscriptions in both cases hardly contain Quranic verses. They mostly include those hadiths and quotes that clarify the role of Imam Ali as the first Imam and also successor and brother of the prophet. More importantly, the mihrab inscription at Madrese Chāhār-bāgh, as the focal element for meaning manifestation in dome chamber, represents the night journey and the ascension of Prophet Muhammad and describes his meeting with the holy tree of Tuba. Finally, qualitative analysis (comparing and content analysis) of the findings evaluated the paper’s hypothesis in three criteria of “logical consistency”, “truthfulness probability” and “completeness”. In the first criterion, the paper indicates on the logical consistency of this hypothesis. Paper findings in the second criterion demonstrate the truthfulness probability for embodiment of the meaning of Tuba. Eventually the last criterion suggests that provided evidences cannot support the completeness of the hypothesis. All in all, this paper suggests that core concept of Tuba tree as the most truthful explanation for the meaning of studies domes.

---

After mosques, tombs are the most important buildings of the Islamic period. Octagonal domed Tombs in the Islamic middle ages are more abundant than the early centuries of Islam. The evolution of quadrilateral domed tombs to octagonal domed tombs occur with the advent of the Seljuk and architecture developments in this period. Kerman province that was regarded as one of the most important centers of the Seljuk rulers, converted to the place of numerous tombs of sufis and elders in this period. It could be noted several examples of octagonal domed tombs in the Seljuk period that has been prevalent design of the domed tomb in this period. The existence of these buildings is interpreted with reference to local elders and religious figures. In fall 2011, during the archaeological survey to identify archaeological sites of Shahdad, Andohjrd and Golbaf in Kerman, two octagonal domed buildings were identified and recorded. These buildings are located in the village of Nask and Keshit in Golbaf, and have been built in connection with the village cemetery. Because, these buildings have not been identified so far, an independent research on their condition seems to be necessary. Golbaf city is located in 110 km south-east of Kerman province .This city leading from north to Kerman, from south to Bam city, from east to the Lut Desert and from west to the Rayen city. Keshit region has been prestigious residential areas of Lut Desert margins and the Golbaf city, that history of living in these areas is due to the abundance of water. Castle - Village of Keshit and its village with dating of late Islamic centuries, located in north and east octagonal domed tomb of Keshit. Keshit Permanent River clinging to the Castle - Village and passed from the east of historical context of Keshit village. Nask village is located about 1.5 km in west of Keshit village. Octagonal domed tomb of Nask is located among the wasteland with scattered shrubs of Kahur and about 300 meter in east of village. In addition, a castle of the historical period (Parthian and Sasanian) is located about 200 meters in north octagonal domed tomb. Accordingly, the main objective of this study was to determine the nature and function of these buldings, with respect to their historical and cultural context, and provide relative dating in comparison with similar samples. Methods used to achieve these objectives were based on description the current status and the peripheral elements of these buildings with detailed reporting, drawn map and taken photography from all directions and within them. Alongside above mention, have been used of written sources with descriptive and analytical method. The most important questions that made the basis of this study are: 1. What is above historical monuments dating? 2. What are probabley function and their identities, according to historical and cultural context of the region? Since these buildings were without any inscription, dating of them is difficult. Nevertheless can be raised hypothesizes: ​​1. Based on similar plans in medieval Islam, probably octagonal buildings of Keshit and Nask were made during the Seljuk and Il-Khanid period. 2. The buildings have been constructed in relation to religious figures and village elders. The core of the village cemetery construction was based on these buildings. The results show, based on the similarity of plan and decoration of these buildings with other domed shrines, it seems that the date that they have been built, is the same as Islamic middle ages buildings (the period). The octagonal domed tombs has been popular form during the Seljuk and IL – Khanid periods. The domed tombs of Keshit and Nask among local residents are known to the “Hasht – Dar”. By comparison the architectural plans, decorations and kinds of buildings materials used, with octagonal domed tombs of Seljuk, many similarities can be found between them. Although similarities exist between the domed tombs of Keshit with octagonal domes in IL – Khanid periods, But according to the history of area studies, similarities and proportions between this building with other octagonal domed tombs in Kerman region during the Seljuk period, seems more likely attributing it to these period. Relative chronology of octagonal building of Nask to the Seljuk period, expressing with more certainty. Because decorate style and it plans close to the Seljuk buildings. According to the above mentioned, the octagonal building of Nask is older than octagonal building of Keshit. Another remarkable point about these buildings is that graves buried simultaneously with construction of these buildings or after them, could be indicates their position as convent or similar a place to that. As regards many burials can be seen in the vicinity of both tombs, bring up the above possibility could be true, because nowadays numerous burial can be seen besides the monasteries.

---

Since a large part of Iran is located in hot-dry climate, also the maximum amount of radiation absorbed is done from the roof in low-lying buildings among other facades in summer. And also the maximum area of the outer shell of the building is dedicated to the ceiling. Further, the most energy consumption is devoted to the building, and there is high cost of cooling  in the summer in Iran. Hence the implication of the roof’s shape in providing comfort conditions couldn’t br ignored. On the other hand, the vernacular architecture of Iran, like many other ancient civilizations has provided comfort conditions for many years with lower energy consumption. The double-dome roof is one of the indigenous architecture in hot-dry climate of Iran.  Suitable double-dome is considered to provide comfort conditions in public buildings. By this aim, Kashan, a city of seven thousand years old and a vernacular architecture is chosen. The dome of the Chehel Dokhtaran tomb, that followes the general form of Kashan domes and has certain circumstances of this research, was considered the base. Afterwards the following tests were tried respectively and there were some changes on the geometry of the double-dome of the tomb by computer simulations such as Ecotect, Design Builder and Fluent softwares.
A-conduction: the reduction of heat transfer of the roof the better thermal performance on hot and cool days;
Test 1. Single shell dome is considered by removing the inner shell.
Test 2. The distance between two shells was decreased.
Test 3. The distance between two shells was increased.
B-radiation: the more radiation absorbed is reduced, the better thermal performance of the roof on hot days;
Test 4. The outer surface of the dome is deformed into hemisphere shape.
Test 5. Covering the outer shell of the dome by traditional tile.
C-Convection: the warmer air is less dense than the cold air and always move upward, therefore the more remove the hot air accumulated inside the more comfort conditions provide in summer;
Test 6. Creating windowes in outer shell of the dome.
Test 7. Creating wind-catcher on the top of the dome.
The results of conduction, radiation and convection tests were compared with each other:
Considering the dome with two shells regardless shells distance from each other is significantly effective to provide comfort conditions in hot and cold days, due to reducing heat conduction from outside to inside and vice versa.
In the case of double shell dome with thin air layer like 5cm thikness between shells, the air layer acts as thermal insulation and the heat transfers only by conduction in such a way that the convection heat transfer isn’t done. Compared with the main dome, the heat was crossed from the outer shell of the main dome during the day, and is collected at the top of the space between two shells; pass out while the weather temperature decreased at night, in test2 the heat transferred later to the outside. So, indoor air will experience higher temperature. And on winter, the heat will be transferred faster to the outside. So, the inside temperature will be hotter in summer and colder in winter.
In test3 the distance between two shells is increased to 3m and be filled by air. The heat will be collect under the top of the outer shell and will be far from the surface of the inner shell, although the interior vortices are formed completely and faster than the basic form in summer day and night and more time is required to transfer heat from outside to inside and vice versa. But on winter night the heat was gathered under the inner-dome will transfer to the air between tow shells. Compared to the main dome the heat will be transferred faster to the outside because of the stronger vortices. So in the winter inside air will be colder.
Comparision Nari dome form and the hemesphire dome with similar area, Nari dome is more suitable, thanks to the more surface area of it that is placed in shade and less direct and indirect radiation absorbed on hot days.
If the outer surface of the dome covered by bright tiles, reduces the absorption of radiation and the air temperature will be decrease on summer.
Air conditioning between shells caused evacuation of gathered heat and in summer reduces inside air temperature.
Wind-catcher causes negative pressure of the wind power on the outer dome, and make hot air that was gathered under the inner shell pulling out. And through heat exhaust, inside ventilation is formed, which is desirable on summer.
The general result is: The best geometric configuration to cover the roof of the building in desert climate of Kashan and similar climates, is the double-shell dome with outer-shell in the form of Nari-shaped and the inner-shell in the form of sphere sector, which similar to the dome of the Chehel Dokhtaran tomb of Kashan. Therefore with installing windowes on the outer shell and installing wind-catcher on top of the dome to remove the hot air. Also covering the dome by Iranian tiles, reduces the absorption of radiation. So the air temperature inside the building reduces on summer. Also close windowes and wind-catcher would be desirable, on winter.

---

The mosque has served as a ritual space for Muslims since the emergence of Islam; in every era it has been designed and constructed based on terms and conditions of performance and the technology. But there are almost some fixed and unchanged elements that distinguish the mosque from the other places. In the mosque architecture, the dome is considered as an important symbol and element, and in addition to the concepts hidden in the space of the dome, many designers suppose its existence as a reason for the symbolic architecture of Islam. Therefore, the study of the construction of domes seems necessary, while today the progress of the construction and implementation methods doubles the need for understanding their structures. Meanwhile, in a place like the mosque, it is required to provide the user comfort in terms of the minimal situation to improve the spiritual state of the worshipers, which is needed additionally in the hot and dry climate due to the distance between the natural conditions and the scope of the human welfare. The mosque is at least a safe place where the audience or prayer tries to upgrade his/her spiritual modes and preferably in the zones of hot and dry climate people try twice more to go to the mosque for the development of their spiritual modes and natural comfort. For this purpose, the present study compares three kinds of materials in the prefabricated domes and evaluates the traditional materials (brick) in comparison with the concrete and fiberglass structures. The method of prefabricating was selected from the operational details of the Dk domes Company that has constructed many domes in the Islamic world, including Wilayah mosque of Kuala Lumpur and the form of samples was taken from the Imam Mosque of Isfahan. Thermal behaviour is one of the effective factors for the user comfort and has been selected as the research variable and the samples were analysed based on the behavioural differences. This study aims to find which type of dome provides better response in terms of the studied parameters in hot and dry climates. The paper is to answer the following questions by the utilization of software analyses:
1) Which dome has appropriate thermal behavior in the hot and dry climate zones?
2) Is it possible to construct a dome such as the dome of The Imam Mosque in Isfahan by the implementation of the modern systems?
The paper has been classified into two sections including- The main subject and the case study to answer precisely the above questions. Firstly, the concept of the thermal behavior is evaluated; performance of dome roofs and the thermal studies and then the domes made of prefabricated concrete, brick and fiberglass are analyzed. The research methodology is descriptive analytic of the case study, quantitative and empirical aspects of the samples through more precise calculations. The analyses were done with Ecotect software in the cities of Yazd, and Isfahan and the results show that in the selected cities, the brick provides more hours of comfort in the climatic conditions of Yazd and the concrete structure of the dome provides more comfort in Isfahan. In both cases, regarding energy exchanges in the dome structure during the night and day and the total of the year, the concrete moderates the temperature and the brick and fiberglass create medium and maximum behavioural differences respectively.
It is concluded that brick dome structures provide more comfort for the prayers to the mosque for the advancement of their spiritual modes in Yazd but concrete domes in Isfahan. In both samples, the concrete is moderator of the temperature; both brick and fiberglass changed the thermal behavior of the domed roof to average and maximum levels respectively both round-the –clock and annually. Whereas the concrete always has a mild linear behavior; always develops uniform conditions even when you need temperature differences to reduce the thermal load in the mosque. It seems that such a moderate behavior is not so suitable in hot and dry zones for the existence of more powerful parameters in these zones. The temperature differences are more in hotter and dryer zones at night and during the day in cold and hot seasons. Concrete can’t provide comfort for the prayers due to the constant load of thermal energy and the energy convection. The dome roof made of fiberglass material provides less comfort out of 8760 hours in a year. The concrete dome can produce more comfort than that of the fiberglass in Isfahan with 0.9 percent difference in comfort condition than that of the fiberglass. But in Yazd, the difference in comfort condition is 1percent for the domes made of brick, then it is concluded that the concrete domes provide more comfort for the prayer in Yazd. Generally, it is concluded that brick is more suitable for hot and dry climate zones; although with a very trivial change in the weather, the concrete showed better thermal behavior than that of brick both in Yazd and Isfahan.

---

Daylight historic spaces were the only source of lighting supplier and traditional architects to artistic style as a tool to increase the visual quality of space and concepts used. The light is considered to be integral elements of space and Iranian architectural pattern should also be followed. Lighting pattern of Natural light and provide criteria main research question is historic mosques. This article is to discover the laws governing the lighting of the building and the windows in natural light distribution pattern in the dome By examining the five-dome mosques of Isfahan (Emam mosque, Sheikh lotfollah mosque, Hakim mosque of the Safavid period and Seyyed mosque and Rahim khan mosque of the Ghajariyeh period) Tries to extract pattern designed lighting Traditional architects And solutions to contemporary mosque architects was designed to provide natural lighting.
Data collection style is field and library. This study photometry instruments, field data at three times the length of the day is taken and then Radiance software was extended to one year. According to the criteria presented in the books of lighting standards, brightness, uniformity, light distribution and visual quality of the plan and the observer on the surface were analysed. In addition Time lapse photography to study the movement of light in space from sunrise to sunset as observers from the Field measurements Obtained.
Manifestation of the spiritual aspects of light can be seen in the architecture of mosques prominent Islamic monuments. So not only the most important and most prominent mosque of Islam, but Islamic architecture is the key to understanding.
In mosques to create a spiritual atmosphere of light as something beyond the material has been used and to guide it better indoors, methods and various techniques have been proposed that this has been made possible by designing the windows.
How light distribution, light direction and angle, brightness and glare light the way for quality properties are in space. If the quality of the space light with uniform light distribution pattern is no glare and brightness the direction and angle of the light, was significant and could lead to direct worship activities, design elements windows are designed to create a spiritual atmosphere. Field observations, simulations and photography time lapse all agree on the accuracy of a comment.
On Time lapse photography in field study day, light Direction in the sunrise from altar started and by moving on the west wall of altar, goes toward the floor.
Stains of light in space until around 10 am to the end And then uniform illumination without light spots flows in space Then, at about 3.5 pm stains slowly began to emerge in the middle of the dome home And approaching the sunset, Moving them from the floor started And to the east wall and Grive are to be continued.
There is no stain in Hakim Mosque due to lack of windows in Grive But the other four mosques as is apparent.
Natural light distribution pattern, the distribution, direction and angle of the light in mosques other than Sheikh lotfollah mosque has a lot of similarities. Although the mosques mentioned in terms of dimensions, space proportions and geometry of windows are different But lighting¢s are very similar. If the observer in the dome home sit for hours fixed in position, through the direction light (sunrise to sunset) in the space noticed the passage of time and the approximate time of day. In all the mosques, if someone sunrise at dome to sit expected, the first light stains on altar or near it to attract his attention. Movement of light in all five mosques are the same. In the gaze of the viewer of the altar, the altar of the entire space in the entire day seems brighter. Although the plan for software simulation, light intensity at the beginning of the arrival of more show floor But from a visual point of view, the altar brighter. Of course this pattern in the Sheikh Lotfollah Mosque due to differences in the way in to space is somewhat different. Altar in the plan and the visual appearance is brighter than the entire space. Brightness reaches sixty lux but the average brightness of one hundred to three hundred lux varies between four mosques.
Despite the differences in the historical period architectural features of mosques and the domes, but they warrant the same lighting pattern. Iranian architecture, despite the complexity and diversity of the immense space of a few uses spatial patterns.
In fact, the pattern can lead to mixed results in its products. Lighting contemporary mosques, free from dependency on artificial lighting, natural light also does not have a meaningful pattern. Although the pattern does not dam architectural creativity in creating new spaces and its formation, is inherently creative process But the meaning of creativity in contemporary architectural culture has changed.

---

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.

---

 Incontrovertibly, the sense of hearing is one of the five most substantial human senses. In fact, the human ear receives sound and transmits to the human brain by the auditory organs. Hence, sound can be considered as one of the key tools of human communication with each other and the environment around them. Since acoustic has a profound impact on the body, soul, and the performance of human it finds a unique place in cooperation with other sciences, namely architecture, in itschr('39') hundred years of existence. In accordance with this issue, one of those spaces that has a great impact on the level of performance, and sense of serenity is mosque. This is because individuals gather together in mosques in order to find a quite space away from everyday conflicts.
In the past due to lack of cutting-edge technology, there were some predicament for people inside the mosque to hear the voice of speaker; however, mosques were designed in a way to have a great acoustic response on the environment. Actually the high volume of space and the large number of hard and reflective materials, somehow made it difficult for the audience to understand speech and sound.
Geometric decoding of the architecture of Iranian mosques from the perspective of engineering and understanding the effective parameters of the capabilities of structures and their performance are the requirements that should be considered in order to preserve and revive these works and their application in contemporary architecture. One of the most unknown functionality features of mosques, especially in domes, are their sound status which according to contemporary knowledge does not have comprehensible engineering and even has some inconsistencies.
Speech clarity and reverberation time are the main acoustic parameters of architecture that can be considered as indexes to examine audio comfort that have been influenced by a factor called geometry in the architecture of domes. In this research, jame mosque of Isfahan has been selected because it was a center of old texture of this city at the beginning of its formation at the second century AH which encompasses thousands of years of valuable structural, architectural, and artistic characteristics. The Nezam Al molk dome which is located on the south of jame mosque belongs to Saljuk era is one of the precious mementos with covered interior space decorated with break, stucco, stone, tile has been evaluated as one of the most prominent brick domes in terms of geometry and sound effects.
Among the large number of studies and researches that are done in the world a very small percentage of it belongs to the acoustic science and especially the acoustics of mosques. While in this quantitative research with the help of simulation and accurate calculations of Ease 4.4 software which is one of the widely used applications in acoustic field, and according to the international standards presented in Acoustic books analyze the quality of sound and acoustic parameters in the dome the factors including reverberation time (RT), sound clarity (C50), speech transfer coefficient (STI), and audio pressure level (SPL) have been evaluated. The results show that acoustic parameters (RT is the most important) are not acceptable in the dome and need to be optimized, and owing to the fact that geometry and physical structure is inconvertible, optimization can be achieved by focusing on available materials. In contrast, Speech resolution (C50) in this space is appropriate and acceptable. In other words, mogharnas, squinches and all the introduced spaces in this model create a space that despite the inability to create an appropriate time reverberation, provides the required clarity of speech of the space. This contradictions, indicates the coordination of the components of the dome such as height, volume, squinch and Mogharnas and their effect on sound quality. In other words, transmission of sound to the upper space and exiting out of the level of the human ear as well as absorption of sound energy will assist to broadcast sound greatly and create clear audio in the space itself. As a consequence, the effect of background sound from external environments will be minimized in order to provide understandability and clarity of speech in the dome. Geometry and applied materials at the dome were designed to broadcast the sound, more reflection and stability of the sound in the atmosphere, and it is not focused on clarity of the sound. Perhaps the goal of the space designer is to enhance the sense of place by using sounds, not verbal reminders, which are merely conveying meaning and content, and background sound (without semantic connection) creates a sense of space and place. Center, south, southwest, southeast, of dome have a better position in terms of acoustic. Certainly, the acoustic study in such an important historical building is a turning point for more knowledge of traditional Iranian architecture and its preservation and continuity based on the needs of the contemporary era.

---