Journal of Researches in Islamic Architecture

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Yazd has an outstanding history of principle and science of agriculture and farming. Water and safety along the ground as the mother of agriculture can be setting up the farmstead on the land. The farmsteads are subordinate or independent inhabitant complex, and they are part of a village or a borough. Inhabited farm as a section that has affected and influenced by social, political and cultural factors in different periods of time, is a living collection with different size and population. Information in multiple sources indicates that the inhabited farms existed in the borough and rural districts since pre-Islamic era to early Islamic period and to the Pahlavi’s dynasty, the farms are identified with titles such as Dastkart, Keshtkhāni castles and complex, farmstead. The government assigned the farms as gifts, fief, Iqta’ (tax farming) and Sivergual (tax farming)

During the research process, many farms in Yazd, Maybod, Mehriz, Taft, Dehshir, Abarqo, Dehnow, Deh Sheikh, Shams Abad, Taraz Abad, Shah Abad, Deh Youk, Khoshk Abad, Khormiz, Ezzat Abad, and Mazraeh Kalantar…were chosen for field studies. Many of these farms are unknown to the public and academic communities, and there are no resources and independent research which include historical backgrounds of inhabited farms. Written and verbal documents show that inhabited independent and subsidiary (minor and major) farms were in the villages of Yazd. The majority of the formation of the administration, economic and political of Yazd until the Pahlavi era with widespread of Waqf (devotion) system, depended on farms and their products to stabilize things and make the interests. And sometimes provided to farm and develop a set of endowments in a region.

 Some of these farms have none construction and only used for producing agricultural products, therefore these farmsteads are uninhabited farms or agricultural farms. No settlement and permanent residence are in these sorts of farms. Yazd's “Qalé Bāq (garden castle) and Keshtkhān (tillage)” are in “agricultural farm” category. Besides the farming, the farm has settlement and residence. These farms are “inhabitant” and contain facilities and places such as a summerhouse, manor, hovel, major and minor residential castles, battlement, water-mill and reservoir, the main avenue. “Yazd's hardship and rural Keshtkhāni (tillage) and castles” are in this category and are remembered as “instance/example of farm” in verbal and written kinds of literature. There are mentions in books such as “Jamé Mofidi, 1363”, “Jamé al-Kheirat 1962”, “Yadegar Haye Yazd (Yazd's memories) vol. 1-2, 1995”, “Tarikh Jadid Yazd (Yazd's new history) 1966” … that refer to these fields and discuss them as “farm”.

With the revocation of manorial in the Qajar era, land reform and owners departure to the other countries and major cities, many of these farms losing their nature and forms and will be destroyed.

Nowadays, there are no understanding and conservation of the historic farms; the international community is paying attention to these farms, conventions, recommendations and international charters (Convention for the Protection of the World Cultural and Natural Heritage, 1972 and the Charter of Florence, 1981) emphasized the important of knowledge, understanding, introduction, registration and protection of the properties that based on the definitions are in the category of the cultural landscape. In addition, there are models of historical farms in other countries. These models can be helpful in understanding the inhabited farms.

The research is trying to examine the subject with the help of the history and historical geography in the artificial and architecture as a tangible heritage which should be protected. And to survey the affected and influenced fields in terms of subject, time and place of the study. So apart from the written documents mentioned in this article that is addressed the inhabited farms in Yazd from authors’ perspective, only oral and palpable documents in the farms can ease the research process. Understanding the historical farms are recognising a large part of the folk culture of ethnic groups. It has the trade systems, tribute and ransom, ownerships, leases and legal, judiciary and administrative system. In 2015 these farms being recognised and has been studying. Yazd, Maybod, Mehriz, Taft, Dehshir, Abarqo, Dehnow, Deh Sheikh, Shams Abad, Taraz Abad, Shah Abad, Deh Youk, Khoshk Abad, Khormiz, Ezzat Abad, Mazraeh Kalantar…. Many of these farms are vulnerable due to various causes.

Particular studies on written and verbal documents, evaluation, measuring, interpretation and explanation can lead us to the perception and explanation of the subject, and so to the approach of the conservation. This leading should be discussed and showed in universities and research institutions.

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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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The lack of proper understanding based on the fundamental and original notions of persistent architectural patterns of the house has led to disturbances in the fundamental structures of contemporary home architecture. The design of a home-based on sustained principles and archetypes has had complexities that have been taken into consideration in recent traditional architectural patterns have been one of the most prominent and important ways to meet the needs of their time. Among its achievements are climate and design adaptation, the proper use of natural energy, and the enjoyment of comfortable space for humans. It seems that by examining the nature of the archetypes, their applications in the residential design are represented. In this paper, after reviewing the basic principles of residential patterns in case studies, the design criteria used in them are extracted. The purpose of the research is identifing the old architectural patterns of the Kashan houses and its efficiency in designing modern residential architecture. The research method is based on case studies that analysise the content of the texts to identify the conceptual framework for understanding the design criteria. An overview of the role of patterns can be pointed out in terms of its functionality to meet the needs of its time, such as the central courtyard, the Godal Baghcheh (the construction of the main spaces at the negative level), spatial hierarchy, spatial expansion, etc. They are, for example, placing the outdoor space in the center of the house, orientation based on the use of natural factors such as sun, water and wind, roof tiling, sun light and even engaging such as colored glasses from a set of patterns which has a good response in terms of climate, style, aesthetics, and performance. Using the archetype in today's architecture, architect should pay attention to the reason for the emergence of the old patterns. What was the reason why each pattern was originated and what needs to be answered? Finally, how can they be improved by increasing their qualitative dimension with the continuation of them in the formation the spaces of today's homes? In addressing each of the dimensions we want to identify the criteria we can use to cite impact of each criteria to form a pattern-based space. The research is qualitative and analyzes the content of theoretical texts by the research samples. Finally, an analytical review of approaches and considerations consistent with the content of the concepts of theories is obtained to assess the qualitative criteria achieved. Issues raised through representation are examined. Using this method, the studied houses are considered based on the proposed criteria based on the shape structure. Therefore, in this section, the dimensions of the climate, spatial organization, relationship with the earth, materials, proportions and spatial geometry in the four dimensions will be studied to summarize the desired dimensions. Considering the basis of the research, which is based on qualitative analysis, sampling was selected randomly from houses built in the past and present in both Kashan and Yazd. In this regard, the principles based on architectural design patterns in the past and continuity in today's architecture is extracted. Then, based on the conceptual model presented, the criteria were classified into the components of natural structure, physical-space structure, and visual structure. After assessing the reliability of the components by the experts, the level of impact and more comprehensive principles were identified. Subsequently, the semantic analysis of each that was carried out in the studied samples. The results of the research show that the architectural patterns of the houses studied in natural, physical, spatial and visual structures through 15 concepts of hierarchy, spatial equilibrium, flexibility, introversion, collective activity, sensibility, security, energy efficiency, confidentiality, confinement, vernacular materials, static, natural varieties, natural elements, and architectural negative-level are recognizable. These concepts are introduced in the formulation of the criteria of spaceism, introversion, naturalism, and structuralism. These items are more likely to be found in the homes of Saleh and A house, Yazd. In the later spatial organization, lowering the level of clearance (architectural negative-level), the Govdal Baghcheh means the use of the yard in the center of the house and the use of natural lighting and communication with the open space can be viewed on a wider level. In the dimension of the space hierarchy, space communications are considered in two horizontal and high altitudes, open, semi-open, closed, and spatial space, based on space and movement. In the pattern of introversion, there was no direct visual relationship between the inside and the attention to the design of open spaces that could provide direct visual communication; the confidentiality of limiting the attainment of the mental comfort of residents in the home and the observance of safe privacy; spatial communication to develop the activities of the residents of the house is examined. Finally, by evaluating these criteria, the archetypes that can continue in the architecture of today's homes are presented in the form of an analytical-applied model.

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Complexity and conflict are some of the strategies to increase visual diversity, which is less considered today in the context of extensive construction and adherence to the universal, inclusive model. This issue has led to long-term boredom in contemporary homes. However, the factors of contradiction and complexity are seen in the visual diversity of traditional architecture. In this way, the set of opposites as a strategy for creating some visual difference is one of the essential items that can reduce architectural space's uniformity. In this regard, since the utilization of the contrasting phenomena has some different consequences in architecture space organization (from positive to destructive impact) so, it must be evaluated in a valuable physical environment where this concept of conflict is well traceable. One of the most useful settings can be considered to be a case study for assessing the utilization of the opposite phenomena, is the traditional architecture in Iran. This architecture is full of exemplars that can be useful for learning architectural design. In this research, because of the undeniable quality of traditional houses in Yazd, these houses selected as research case studies. What follows in this discussion is a qualitative assessment of the traditional homes for finding the kind of the opposite phenomena and the process application to use them. In this study, the research method is based on grounded theory, and the field information was collected in two sections: open interviews and observations. The results of this research show that Structural and visual elements of the traditional houses in Yazd consist of the positive association of conflicting elements that you can experience in different situations. The results of this study indicated that the physical and spatial structure of traditional houses in Yazd had provided conditions where one can experience a positive association of opposites in different situations. In this process, it was found that the types of opposites that can be classified into four types of sensory, perceptual, visual, and symbolic contrasts increase the best understanding of the phenomenon, respectively, balance the totality of space, increase diversity and increase the semantic load of space.