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green roof if designed operated correctly and they care about climate features can help preserving a lot of energy in addition to all the advantages that are listed on (Table 6) (Mahmody, M, 2012, pages 82 and 73).

The history of green roves

Recent roof gardens stem from history. The idea of creating a garden on the roof and planting on it was operated 2500 years ago on the roof of Zigoratha by Iranian. A green rove of 600 BC in roof garden belonged to Samira Mis Syria and one

can also see the suspended gardens in Babul (Fig. 5) which is one of the seven wonders of the world. There were some roof gardens made in Egypt, too, but that building for these roves were 14 meters high. In the Renaissance era there were some roof gardens in France and Italy. In 20th century Le Corbusier and Frank lloyd wright were also the naturalist who created green roves (Razavian, M, 2010, p. 137).

In the early 60th decade of 20th century paying attention to the quality of the nature in the city’s texture and environmental challenges in big cities especially in the middle of them

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caused a new heating phenomenon and energy crises led to a new development of green roves which started from northern Europe (parks and green spots of Tehran city hall, 2010). Following that, green roves had become popular in Germany, France, Norway, Swiss and other countries in Europe and they also become a part of beautification projects in these countries (Peck &Callaghan, 1999).

Kinds of green roves

Green roves based on planting depth and required installation can be classified into different groups such as intensive/compressed, extensive/widespread/wide, modular/box plant. In Figures 6, 7, 8 there are traditional green roves which need standard depth of soil for growing big plants and lawn are considered as intensive or compressed gardens. These gardens need watering fertilizing and proper care. In contrast, widespread or wide roves are considered selfcare systems that require the least care and installation, they might just need harvesting or fertilizing once a year to grow. This kind of green roves can grow in a shallow soil (usually they use organic fertilizers with special formula).

Fig. 7. Modular green roof (Razavian, M, 2010, p. 137)

Fig. 6. Compressed green roof (Earth Pledge website)

Fig. 8. Widespread green roof (Iranian consulting engineering)

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Therefore compressed planting roves have a deep planting surface and are available. Widespread green roof is a shallow planting surface, which is a part of the roof system and the building. A widespread green roof usually is out of reach and is not operational. Green roves have advantages and disadvantages that are listed in Table 7.

It is clear that all advantages of green roof are following the basics of architecture on the other side disadvantages can be solved with some works and this is one other advantage of green roof. In spite of this many reasons inIran keep us away of applyingthis method that will be mentioned. According to obstacle that keep us away from developing green roves, using the universal experience can tell us major prerequisites of developing green roves in Iran are listed as below (Nahrly, D, 2012, pp. 89––98):

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––Introducing projects for operating cheap green roves and providing subsides.

––Determining plant species that are adapted to the climate of the city.

––Introducing projects to attract private sector for investing and advertising for green roves.

––Developing required infrastructure, material and equipment in a wide range and selling them.

––Preparing a complete software system on consoling and availability of materials that are needed for green roves.

––Increasing public awareness on importance of ecological matters and the need for all Iranian cooperation for this system.

––Collaboration and communication with other educational and research centers, supporting articles that are written in this field by related organizations and authorities.

––Collaboration of city halls with private organizations of environmental protection and developing the NGO of green roves.

––Informing managers and authorities of city halls about profits of green roves and holding conferences in this field.

––Collaboration of green space communities with institutions and private developers for overcoming existed problems and needs using their council or getting proper plant species, etc.

––Using the experience of other countries (e.g., Japan that in spite of having little land and compressed construction is following the operational roof garden as a recreational purpose).

––Creating legislation rules for buildings like those in Austria, Linz and Japan. In these countries getting a green roof is sometimes an obligation.

Conclusions

A house is a closed space that should not be isolated to those who are living in it to get fresh air. A yard as a symbol for this open place, although is going to be totally eliminated in the life of most citizens, but it is still considered necessary and for its functions there has not yet introduced and alternative. A yard aside from giving us the ability to look at the sky and its different shapes is an opportunity for gardening and farming. It is a place for the production of some groceries like vegetables that are a daily need. It is also an opportunity for keeping domestic animals or communicating with some other animals. It is place for playing, exercise, movements, jumping that are now impossible in new houses, especially for children and women who have less time for being exposed to public and open places. A yard is also a place

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for meditation, thinking, imagination and art. In the past a yard also used to be a domestic recreation place. Sitting and spending an evening in it while talking in the fresh air refreshes one’s spirit. A yard was also a place for some messy activities that were not possible to do at home (polishing shoes) and many daily activities can not be done at home so they could be done in a yard, e.g. washing the dishes, the rugs, getting some fruit and foods dried for the use in winter, washing vegetables in big portions, washing some big pots that were not possible to wash at the sink or even some activities like drying clothes in the sunshine, which is of great importance for medical purposes as well as being free without Hijab to be exposed to sunshine, which is the same thing in medication. Absence of all these things is felt in every house that has created a confusion and sickness for those who are living in it, for this people might get sick of staying at home. Since the past till now a house has been a place for recreation and there was provided some equipment for the happiness of the people living in it. Swings, pool, beds that were for sitting and talking in the afternoons, was a traditional model of them. This way they had a close relationship with the close environment of a house and the open one of the yard which made a perfect place for living (Ghaznavian, M, personal weblog).

Unfortunately, in the recent architecture for many reasons that have been discussed in the article, yards are now forgotten elements of houses and their functions are now the unfulfilled need of people living in apartment. For this, a green roof can work to fulfil some of these needs.

A roof in the Iranian architecture is clearly a part of life and in addition to all the complex and beautiful parts, is sometimes used as a yard too. In some cities like Nain in some of the buildings with some special walls they brought up the surrounding areas of the roof to create a yard which was used for sleeping during summer. These walls also with shading sometimes during a day on the roof had a secondary rule for house cooling. These spaces were also used in mosques. In Motahary mosque above the roof there is a purification room that is called Chehelshir (Zandieh, M, & ParvardyNezhad, S, 2009).

Another example is Abbasian house in Kashan that has such a yard at the roof whose architecture uses special frames of reticulated bricks, that will enable its ventilatation (Asad pour, A, 2006, p. 74).

Developing and creating green spots has a crucial rule in human life, which can be an alternative of destroyed nature after a house has been built. Many technologies and activities are aimed at reducing human effects on earth, to name one can say effective use of natural resources, farming without using industrial materials and greening the roves.

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Green roves are gardens that are made on the roves instead of ground. These days in many developed and populated cities in the world due to increased construction and reduction of ground surface everyone lacks space, so these gardens made the best alternative for yards. But this modern architecture and technology in Iran that its green capitation is less than half of standards is unknown because of not informing people and authority about this.

Green roves are a part of city manager`s effort for stabilizing cities atmosphere and is one the modern solutions for city`s ecological problems. Now green roves are an accepted part of buildings in Europe where in some cities it is an obligation for the people. In Austria, Linz green roves for business and residential functions that are more than 100 square meters and obligation. Green roves in Germany are encouraged and reinforced by the federal environment protection contract.

Green roves are protection for the earth and whoever has seen climbing plants actually could have the experience of building a green wall. Showing some interest to green walls and roves is possible with availability of technology that would make green roof building easier and cheaper. Green roves and walls are in populated area of city that might compensate lack green spots. Green wall technique is away to beautify the view of the city and improve the climate condition and will also prevent flood to flow in the city.

Therefore making the culture with media and informing people about this new method, starting new consoling offices that will be a place for architecture to give their opinion to interested citizens, providing citizens with some other subsides such as reducing taxes and relaxing the rules for those who want to be a part of mass production in housing. As a result, all people will try to get this green roof in their structures and this art of architecture in use.

References

1.Hanging Gardens. The Bettmann Archive.

2.Peck &Callaghan, 1999.

3.Alphabet of traditional house frame in Yazd. Office research and technical features, 1983, no. 91.

4.Asad pour A. Stable pattern in Iranian desert architecture. Journal of Memariyeiran, 2006, no. 25, p. 74.

5.Bashir zade T. Green vertical systems, solution to reduce negative effects of modern life in city and building scale. Architectural conferences, urbanization and stable development. Khavarn institution, civilica, 2013.

6.Cafetehroon.blogfa.com

7.Earth Pledge website.

8.Erfanian R. The community of center of environment study in Tehran.

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9.Fayazbakhsh K. Adapting new need of housing with traditional architecture of Islamic Iranian. Second international congress of building, architecture and developing of city. Tabriz, 2014.

10.Ghaznavian M. House and space variety, relationship of cultural nature, personal weblog.

11.Ghorbanzadeh M. and Nezami. A center of architecture in Iran. Journal of Mofakham, 2012, pp. 12––15.

12.Mahmody M. et al. Evalution of effects of green roves in environment temperature reduction. Journal of Baghenazar, 2012, no. 20, pp. 82, 73.

13.Mahsayi P. and Rezapour M. The role of yard in stable architecture of Iran. The first stable architecture conference. Hamedan. Sama technical and vocational institution of Sama. Hamedan, 2009.

14.Matin M. et al. Green roof and its impact on reductionof air pollution, second international congress of construction, architecture and city development. Tabriz, 2014.

15.Nahrly D. et al. A study on limitative features for creating green roof in Iran on hierarchical order. Journal of mohitshenasi, 2012, no. 60, pp. 89––98.

16.Nobaraneh.com

17.Parks and green spots of Tehran city hall, 2010.

18.Razavian M., Ghaforypur A. Green roves. Journal of amayeshemohit, 2010, no. 10, p. 137.

19.Saghapor H. and Mosavi M. A study on empty and full spaces in Iranian architecture, civilica, 2011.

20.Science community of green space weblog. Private university of Khourasgan, 2013.

21.Shahrefarang.com

22.Zandieh M. & ParvardyNezhad S. Stable development and its concepts on Iranian traditional architecture. Jornal of Maskan va mohite rusta, 2009.

23.Zare et al. Yard and environment relationship. Journal of hoviyate shahr, 2011, p. 60.

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UDC721

Davud Saadat1, Iraj Etesam2, Seyyed Mostafa Mokhtabad Amrai3

STUDYING THE EFFECT OF THE EVOLUTION OF DOME CHAMBER ON THE PROCESS OF LIGHTING AND TRANSPARENCY

OF IRANIAN MOSQUES ARCHITECTURE

Islamic Azad University

Tehran, Iran, e-mail: D.saadat@iaurmia.ac.ir

1Ph. D Student in Architecture, Faculty of Art and Architecture, Science & Research Branch 2Ph. D in Architecture, Prof., Dept. of Art and Architecture, Science & Research branch Tarbiat Modares University

Tehran, Iran

3Ph.D in Art Research, Prof., Dept. of Art and Architecture

Statement of the problem. The Lord is the brightener of heavens and earth. All the lights are his, some are visible and obvious, some hidden and invisible. Although visible light like sunlight and moonlight is obvious, it depends on the hidden light, and there will be Solar and lunar eclipses for them. Life is emergence and light. In addition, light is inherently percipient of itself, and mercy of universe. Everything in the world is either light or darkness. Light has two types, abstract light, and exhibitor light. Abstract light is also called pure light. Existence of exhibitor light is from others and it reveals others.

Results. In the Islamic art and architecture, light has had a special place. In addition to its function, presence of light has been at the center of attention in terms of ideological discussions. The present study has used the library method.

Conclusions. By using written references and interpretation of Quran verses, it has been attempted to survey the role and position of light in the written sources of the Islamic architecture. Moreover, it has been tried to reveal the deep roots with which the Islamic art principles have been filled.

Keywords: Light, Transparency, Islamic Iranian architecture, Dome chamber.

Introduction

In Islamic art, light is like a secret for spiritual wayfaring. As the artist is involved with materials, and their imaginary figures cannot be free from materials and tools, so their wayfaring

This article derived from the thesis by Mr. Davud Saadat as "Comparative Study of Light and Transparency in the Iranian Mosques Architecture from Perspective of Tradition and Modern Architecture" supervised by of Doctor Mr. Iraj Etesam and Doctor Mr.Mustafa Mokhtabad and advice from Doctor Mr.Mohammadjavad Mahdavinejad in Islamic Azad University (Tehran Science and Research Branch) is in progress.

© Davud Saadat, Iraj Etesam, Seyyed Mostafa Mokhtabad Amrai, 2017

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can never be considered the same as the one for a mystic. In the other term, revealed face of mysticism can be seen in an artistic work where it is linked to materials, sensations, and a sense of multiplicity; it can also be seen on descending Order from poem to fine arts. Moreover, when an artist is freed from material and physical forms, they step into mysticism. It means that art will be the body of mysticism, and mysticism will be the soul and life of art. Lastly, they transfer special art to public art (Madad Pour, p. 36). Light has a special position in aesthetics and art. For example, the art of architecture has allocated a detailed discussion regarding using natural light. During various historical eras, daylight and the importance of making use of it in Iranian architecture and forming interior spaces has always enjoyed a special position. By the emergence of Islam, the importance and use of daylight in various architectural works have doubled. In addition to the functional aspects, taking advantage of the presence of light in the works is a factor for lighting and vivification of daily activities. Light, whether superficial or mystical, makes beauty being flaunted (Bemanian, 2014, p. 61). The brightness of Islam is in sincerity light. Moreover, the brightness of faith is in light of verity, brightness of beneficence in light of certainty, and sensual brightness; the prophet of Islam (PBUH) said, "There is a tree in heaven with each branch in each palace. The sun is its example on earth that gleams in every place (Meibodi, 2005, second vol., p. 128). Presence of light, especially in mosque that is God's house is manifested, and it has a significant role in reducing difficulty, roughness, and coldness of stones and building. Metaphysic display of light on the physic of the building has made it the main axis of the aesthetics of Islamic architecture in mysticism and meaning (Muhammadi, 2014, p. 7).

1. Definition of light in Islamic thought

1-1. Light in Quran and Hadith

There is a chapter in Quran, named light. In this Holy Scripture, the term "Light" has been repeated for forty-three times, and the term "Darkness" has been mentioned for twenty three times. Light is sometimes equivalence for Bible, Torah, and guidance. Moreover, sometimes, light and darkness have been applied in the meaning of sight and blindness. Sometimes, it has also been applied equal to the Prophet, religion of right and straight path, divine book, and Quran. It has also been used in the meaning of reward. Sometimes light is a sense. In some of the verses, light is the irony of faith, leader and guide, and darkness is irony of disbelief, wrong path, and aberration (Nour Bakhsh, Sima, 2005, pp. 10––41). "God has seventy covers of light and darkness, and if God removes the covers, glory and splendor of his nature will

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burn eyes" (Nezhat, 2010). There is light of inspiration in the head of human, light of prayer among his eyes, light of certainty in his ears, light of expression in his tongue, and light of faith in his heart. In addition, there is light of gratitude of God in other creatures. If all the lights are lit together, there will be light on top of light, and God will let anyone he wishes into his light and brings him to unity and oneness. The prophet (PBUH) has said about this light that the worlds were a handful of soil, and were in their darkness. They were wandering in their dark nature, and they remained ignorant behind the curtain of creation. Suddenly eternity light rain began to fall from the eternal sky, the soil became fragrant, stone changed to gold, and the color of sky and earth changed (Meibodi, 2006, pp. 127––129). It has been mentioned in Prophetic Hadith "the first thing God created was light" (Nasr, 2010, p. 62).

1-2: light in the idea of Islamic elders, and Iranian thinkers

1-2-1. Najm Razi

About light, he says that " as you see anywhere in both worlds, you will see both light and darkness, and it is filled with the lights of his benignity and wrath traits (Madad Pour, p. 35). Whatever has the sign of existence see, it is either shadow of his light, or him.

1-2-2. Ibn Heitham

He, who is one of the first physicians of the science history of the world, has stated the relation between fitness, goodness, and beauty in his famous book, Al-Manazer (the Scenes). This great scholar of Islam has represented twenty-two factors to define and explain beauty (goodness), among which color and light beside fitness, to put it differently, have a special role; they were considered the components of beauty in the Islamic art and civilization. Ibn Heitham knew of light as an important factor that could have an effect on the ego to represent a beautiful face (Hassan Bokhari, 2006, pp. 28–29).

1-2-3. light in the idea of Suhrawardi

Light is nothing but the emergence, and emergence is nothing but the reality of light, and there is nothing but the emergence of light. Light is brighter than everything, it does not have any material or season; therefore, there is no limit for it. As a result, needlessness of light is of definition of its nature essence. Regarding the origin of light, explaining the relationship between it and the light is visible, because wisdom is continuously going from Sensible to reasonable, and it is always trying to relate sensible and insensible symmetries of the world to each other, whether the symmetry is right or wrong (Hekmat, Hajizadeh, 2013, p. 10).

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