The impact of culture on the sustainability of the

elements of Iranian architecture during Islamic

period : the case of mosque in Saljogi era

Mahsa Mirsalami

Sima Ghorbani Kashkooli,Neda Pakari,Abolfazl Karbalaei Hossini Ghiyasvand

a Department of Architecture Branch,Islamic Azad University,Qazvin,Iran

Fourth International Conference on Asian Studies

11-12 June, 2016 -Toronto,Canada

Abstract

With the advent of Islam in Iran, the Islamic ideology pattern emerged in this country and had a significant impacton diverse aspects of people's lives in cultural, social and economic terms which led to the formation of ingredientsof architecture, particularly in Iranian mosques in which there were no much consistency with Iranian architecturalelements.

Gradually over time, they these elements were deformed to adapt the Iranian culture and become what is currentlyknows as Iranian architecture design.

This change refers to social and cultural factors in the formation architectural elements together with climaticfactors and environmental conditions which play a crucial role in the formation of man-made spaces.

For this purpose in Iranian architecture were changed initially the geometry and organization of mosques inaccording with demands of their own cultural needs and after useing Iranian architectural design in spaces they paidefforte to consolidation their frameworks. Fainaly by the use of ornaments on the designs they made the bestexample of abstract art and concept on the land.

This research is focusing on culture and architecture of this period of transition, its impact on the reuse of the threeorgans of dome home, porch and courtyard in the form of introduction it investigates the organs in the buildingbefore and after Islam, explaining the reasons for its stability.

The role of cultural and social factors in architecture

In addition to climate and environmental conditions that lead to make shelter for human, social andcultural facts have significant role in forming man-made spaces. Even though it cannot be ignored the roleof nature, human’s physiological needs, economical sources and skills and accessible material inarchitectural production. While the role of cultural subcategory such as identity, beliefs, traditions, lifestyle, social and individual, psychological needs of people’s in forming life spaces specially after need toshelter, is so bold. The responsibility of every building as a part of social architecture is actualizing athought through its special vessel and in this way, this vessel is an expression of estimating of this culture.As a result each building is a witness of culture (Memarian,1384:373).

Research methodology

In this research, the descriptive-survey method is used, with observation of laboratory electiondocuments. In this research, consideration of the function of place of rotunda or Gonbad khane(the spacethat it’s roof has dome) architectural body (a sample of an enclosed space), Ivan (a sample of a mid-openspace) and patio or courtyard (sample of an open space) in forming architectural space.

Society in research (Ashoor Palace building, Firooz Abad Fire-temple and Sarvestan Palace) as samplesof pre-Islamic buildings and (Qazvin Cathedral Mosque, Ardestan Cathedral, Golpaygan and ZavarehCathedral Mosque) as Ivani Mosques built in Islamic time, Seljqs period.

Varjavand Fire Temple, quadripartite vault, from the mythological time exists in Iranian plateau. The

structure hasn’t changed specifically from the past till now. In terms of from, it is an indoors space like

dome which stands on four columns. Even though there are interpretations for this space specially in

Islamic architecture such as world of joy and symbol of lightness and general activity of soul(Ardalan

,1382:75) , unity and diversity and sacred geometry in squared and circle forms.

The decrease materials like wood(in Takhte-Jamshid building because of spread authority of that time

was obtained from the region like Lebanon) and paying attention to the factor to use materials which

obtained from local place like brick, explains the build of dome. quadripartite vault that its purely

forms is seen in fire0temple was common in Iran from old times. The building such as Baze Hoor and

Niasar quadripartite vault shows its simple and primitive from of this architectural space. Although

because of decline of suitable wood and the size of brick in Parti Style instead of cubic spaces in

Persian method, the dome space was built. Shabestani plan was common in Mosque architecture in

Khorasani style and following of Payambar Mosque While in Seljuqs period and in Razi method for

some reason that some e people like Suva get recognize Shabestani plan as a way to separate space to

save king’s security(1938:84).

Introductory of architecture body in research

Quadripartite vault

Pic 1. Firozabad temple

Pic2. Sarvestan palace

IvanThe thought of building Ivan could be seen because of need of resident for intermediate which couldbeable to provide pause facility or stop as passing from open area to indoors and rice-versa andresponse to some sub-function activities specially with regard to climatic situation, it prevents quicktemperature exchange and light from indoor to out-door(in cold seasons) and out-door to indoor(in hotseasons). Ivan can be considered as a space filter and common intersection between open and closedareas, which is considered as one of the characteristics of Parti method. Ivan is considered not only asa climatic valuable preparation but also as a conceptual and meaningful space transition in Islamicarchitecture. Ivan is an enclosed space which blocked from three ways and faced to yard or garden.Ivan with columns and flat ceiling in Parsi architecture and quadripartite vault in pre-Islamic in Partimethod.

Mian Sara(courtyard) or garden

The yard as a form played a significant role to organize the architectural body in MESOPOTAMIAand AEGEAN civilization. It was the same role that porch had in Iran before Ashkanian age. AfterAshkanian age, yards played an organizing form. Although they didn’t have regular form andgeometry as we saw in Ashoor Palace. Later they gained more regular geometry like what we saw inSarvestan Palace. However they are elements in margin and used for daylighting or in Firooz Abadfire temple it has same role in combination and continuity. In Islamic period the yard as a centralspace found importance to be an organizer with specific geometry. In this case sometimes proportionsof geometric space is more important than side bodies.. As Ardalan and Bakhtiar say, garden and yardin harmony with hot and waterless Iran plateau keep its importance as a formal vision of heaven andbuilding the yard plan which in centripetal could be a basic instrument to be in touch with nature. It isnecessary for Iranian life style(1382:68).

The introduction of the studied buildings

Assyrian palace

This construction was made on the first century A.D., and on the subsequent periods the late 3rd

century some parts were attached to it. This construction has been very highly sophisticated in terms of

contemporary architecture and has had a huge impact on the architecture of the next periods, especially

on the Iranian mosques architecture (Zarei, 2001: 112) .

Fig.1. The plan of Kakh Ashor and Firozabad and Sarvestan palace (up left down).Source: Pirniya, 1987.

Firozabad templeDespite the opinion of many researchers, such as "Madame Dulafoa" who knows this construction as

a palace, according to Professor "Pirnia" this construction is a temple belonging to the Parthian era

(224 AD). The important thing in this temple is using a variety of architecture techniques that until its

time, it was named the greatest Rubble foundation, and after the Bazeh Hoor, the second dome (on

the square) is seen in this building.

Sarvestan palace Sarvestan Palec building belonging to Bahram V was built in the fifth century and is of the Parthian

style buildings. Although this palace was built inside a garden, at the same time, a Mianasra could be

seen at the end it suggesting an introspection.

Jameh mosque of Qazvin

Among the precious monuments from the reign of the Seljuks, destined for Qazvin, is the Great Jameh

Mosque of this city (Oghabi, 2000: 180). Jamehe Mosque of Qazvin has been completed during the

different periods.

Jamehe mosque of ArdestānArdestān is a city at 118 kilometers northeast of Isfahan and in the route of Kashan-Nain (Ibn Rasteh,

2002, 1990:25). Ardestān following the political and religious developments of the capital, has been a

major and active hub of Isfahan in the reign of Seljuk, and this led to fundamental changes in the

spatial and physical system of this city Jamehe Mosque

Golpayegan mosqueThis building is from the valuable monuments of the Seljuk period, which in the Qajar period a lot of

extensions were added to it. The core of this mosque is a home dome to the dimensions of 10 x 10 and

other parts of the Seljuk mosque were later annexed.

Jamehe mosque of ZavarehJamehe Mosque of Zavareh built in the year 530 BC .This building is of those mosques that have been

designed from the begining for four porches and includes a dome house with beautiful decorations and

beautiful brickwork of Seljuk period.

Fig.2. The plan of Jamehe Qazvin and Jamehe Ardestan Golpayegan mosque and Zavareh mosque(of up to down).Source: Pirniya, 1987.

The role of organs studied in the sample buildings

Penthouse

Four vaulted presence considered long before as one of the indoors in Iran indicates the space

importance in term of performance and body; this is true both when it is as a single frame like

the Bazeh Hoor and temple Niasar, and when combined with other elements like what are seen in

Firozabad temple and Sarvestan palace, which constitute an important part of the construction. In

the Ferozabad temple, which is a sacred construction, the three sacred fires positioning creates

three penthouses with the same size next to each other, which are well seen both in plan and in

form of the construction. In Sarvestan palace in the White House )Bar am) that is the most

important part of the palace and that signifies the greatness and a platform for the king to show

this greatness, a penthouse showing a high power of Niarshi in its construction and Iranian

interest in using it , is sitting with dignity. In each case of the studied Seljuk mosques, including

the Jamehe mosque of Qazvin with four- porches plan which it’s dome home is located on the

south side of the mosque, the dome Home plan of Ardestān Jamehe mosque over the south nave

Mosque. (Pirnia, 201).

Fig.3. The impact of Gonbadkhaneh and its role in the emphasis upon space importance. Firozabad temple , Sarvestan palace,Qazvin ,Golpayegan and Zavareh mosque(of up

to down,right) Source:researcher

Porch

At the Assyrian palace, although the porches are not made at one time, at the same time there are

a four-porches space, which of course those are still in their early stages, and are more similar to

a roofed plate than to a pre-space, positioning into the courtyard. Despite the different

dimensions of the porches, to put importance to one porch is remarkable.

But in the Temple Firozabad, the main porch is more similar to the definition of an entrance pre-

space, and so it can be defined as a half-open space prepared to go into a more space. Four

porches of the Jamehe Mosque of Qazvin (larger north and south porch) with a spatial continuity,

Ardestān Jamehe mosque porches ( northern and southern porch with the wider opening and

length) and so the porch in the Jamehe Mosque of Golpayegan (south porch with no ceiling),

bring about some kind of spatial perception and understanding of nature which in Islamic

architecture is conceptually and meaningfully defined as a transition space. any viewer: in fact it

is a transition space (Nazif, Scientific-Research Journal of Research Center of architecture and

urbanism).

Fig.4. The plan of Assyrian palace, Firozabad temple,Sarvestan Palace and Qazvin,Ardestan,Golpayegan and Zavareh mosque and the position of its Eyvan. Source: researcher.

Mansara

In Temple Firozabad positioning and the porches focus on the Miansara in line with the

main axis of the building show the emphasis on its importance in the structure, which may

have resulted from the usage of inner space of the temple which has given an atmosphere

for residents of the Temple In the Jamehe Mosque of Qazvin, Eastern porch as the main

entrance to the mosque and as a semi-open space, exposes an outlook of Myansra and the

whole mosque. Accordingly, in the Jamehe mosque of Ardestān with five entrances to go

into Miansara, as well as in the Jamehe mosque of Golpayegan, the mosque Miansara has

around 1600 meters square which could enter into it with two entrances located in the

eastern and western sides, the courtyard as a central space and organizer with a specific

geometry finds important and highly valued.

Fig.5. Space organization of the Miansara between Ashor Palaces, Sarvestan,Firozabad and Qazvin,Ardestan,Golpayegan,Zavareh mosque,Source: researcher

Originality and identity in Iranian mosques

By consider the mosques since entering in Iran with Shabestan pattern until appearance andconsolidation four porches mosque, Iranian efforts architects have not been hidden fromResearchers view to convert this space into a place with Iranian identity. From fifth and sixthcenturies (Turkish government/ Seljuk period as a turning point in Iranian architecture) Iranianleft common tradition in the construction of mosques and represented their specific plan whichnearly relate to its body parts with past of Iran's pre-Islamic. (Memarian: 1384, 38)

"Hilen Brand" believes that in the early period, Iranian mosque gain its features more throughenrichment of the columned Shabestan with two elements that deeply rooted in pre- Islamicarchitecture, namely dome room and porch. Dome room comes from Sassanian dynastyarchitecture or common buildings of the Sassanian fire temple. Thereby, new combinationcreated from old classic version forms in old four porches scheme which dominated Iranianarchitecture in the future centuries. Thus, four porch mosque became gradually feature eastMosques Muslim world. (1380:97)

Fg.6. The formation process of Iranian mosques. Source: Estiran, 1998. The shared aspects between Iranian and Arabian mosques. Source: Memarian, 2005.

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*Nazif, Scientific-Research Journal of Research Center of architecture and urbanism. Declaration