Cut-Rock architecture collection of Imamzadeh in Maragheh city, due to its Quranic inscription, architectural and decorative elements, is a suitable bed for the study of political, social and religious history of Maragheh. However, in previous research, there have been some shortcomings and weaknesses in reading the lithographic inscription of this shrine. In these studies, the political-religious concepts were generally ignored in the heart of this inscription. Inscriptions, on the other hand, are one of the most important documents in the field of chronology and analysis of the functional nature of an architectural space. In the present study, while re-reading the Quranic inscription created in the inner body of Cut-Rock architecture Imamzadeh shrine, the impact of overt and covert layers of Ilkhanid politics and beliefs and the religious structure of Maragheh based on the contents of this inscription is discussed. Therefore, the present study is conducted with a historical-comparative and interpretive-analytical approach and based on field and library studies and seeks to answer the following fundamental questions; 1- According to the chronicle of the stone inscription, to which period does the shrine of Imamzadeh belong? 2- What connection can be considered between the themes of the inscription and the religious-political developments of Maragheh society? The results show that this inscription was created during the religious reforms of GhazanKhan and its themes were to express the rituals of Islam and its superiority over other religions, especially Buddhism and Christianity living in the structure of the religious system of Maragheh.

After the discovery of Troglodytic Architectures in Iran during the recent decades, the nature and functions of these works have constantly been discussed. The vague and inconspicuous traces of the era in which these remaining works have been created, make it difficult for scholars and those interested in rocky works to provide an accurate chronology for such monuments and find the precise uses of functions of these works. On the other hand, the rocky and cave-like nature of these places have led more researchers to attribute them to the Mithraism religion. However, recent studies on the rocky site of Varjoey (Varevy) village of Maragheh (known as Imamzadeh Molla Masoum), which is somewhat richer in terms of archaeological data, provides further reasons for attributing these works to the Islamic period. However, deep and accurate research requires further archaeological and scientific borings. In the present research, relaying on spatial analysis and comparative data to clarify the chronology and use of the present building, it has been tried to discuss about some points and provide archaeological knowledge, which has not been provided previously. As the authors believe, according to the same points, a more precise date and application can be provided for this monument and it could be examined from new angles with an analytical view. According to this research, with reference to the studies and comparisons conducted so far, it is proposed that the Troglodytic complex of Varjoey may have been originally used as a Buddhist temple belonging to the Ilkhan period that subsequently, after the religious reform by Qazan Khan, it was transformed into a monastery. Accordingly, attributing this site to Mithraism religion is less probable. Finally, although the chronology of other rocky temples requires independent research, it seems that determining the relative chronology and use of the Troglodytic spaces of Imamzadeh Masoum Maragheh-i can be helpful for such monuments.

Troglodytic architecture in terms of its use has such types as residential, sheltering, infrastructural, and religious. Religious type which has a long history of this kind of architecture is used in religious buildings scattered in various regions of Iran and have been used in various historical periods. The continuity of use of this type of architecture in the religious relics, along with other factors, can be evaluated according to its specific characteristics, in terms of its responsiveness to the needs of the users. Because of the favorable temperature conditions created by these spaces, they have still been used by the users before the emergence of cooling/heating equipments. The mosque of Ghadamgah in the city of Azar Shahr, Imamzadeh Masoum Vargui in Maragheh and the sanctuary of the village of Abazar in the city of Nir are from well-known samples of troglodytic areas in the northwestern Iran. In the central region of Iran, six building around the geographical area of the historical city of Naein include the mosques of Ali Abad and Mosalla in the city of Bafran, the underground sections of the mosque of Sarkucheh Mohammadie and the underground space in the Jame’ mosques of the cities of Naein, Bafran and Neiestanak are examples of worthwhile and valuable in this type of architecture in the country. According to the studies, less research has been done so far, studying and revising these works. Therefore, the present research was done for the first time aiming to comparative analysis and also the presentation of the similarities and differentiations of the architectural forms used in these spatial spaces belonging to two different geographic regions. The study and the comparisons among three relics in Northwestern Iran and six troglodytic relics in central part of Iran (Naein County) showed that a particular form of architectural pattern can be considered in the comparative works. An underground troglodytic architecture, a linear spatial pattern along a longitudinal axis, a motorized movement consistent with the main axis, and an emphasis on the importance of the space in the spatial layout of the physical hierarchy, are among the characteristics of this common form. The spatial arrangement of these works is along with longitudinal axis, in a row in succession and repeat. The motion in this form corresponds to the main axis of the building and follows a linear pattern, along with its length, has organized a string of spaces which are distinguished in terms of size and function. Emphasising on the importance of space in this form of architecture is at the end of the spatial-hierarchical layout. In Naein Jame’ mosque, the Nistanak mosque and the Imamzadeh Masoum Vrajoy have made this emphasis on space with the lowest degree of permeability. In the examples of Abazar Nayer and Ali Abad mosque, by the end of the complex, at Ghadamghah of Aazrshahr and Masjid Mosalla with a few steps at the junction of the middle hall with the ending hall, and in the mosque of Sarkucheh with lower vaults, the emphasis is on the role and importance of the end space. The distinguishing feature of these works is their internal form. The three northwestern manuments have a circular plan and dome-shaped curved lines, while those of the central part of the Iran used in the rectangular plan with flat and right-angled form and space. Performing archaeological excavations, as well as studying on the data obtained, will acquire new information from these works which will lead to a more comprehensive and comprehensive recognition of their various dimensions.The present research, in the absence of reliable and sufficient archaeological data in these works, was attempted by comparative analysis of the two regions to explain their architecture and spatial structure, in order to gain a better understanding of these valuable cultural memorials, as well as their correct conservation.

Northwest of Iran, due to its geographical location and political-religious and social situation throughout history, has been a suitable platform for the formation of handicrafts. In this area, various handicraft spaces with different uses have been discovered and identified so far. Among them, the handicraft spaces of the shrine are one of the healthiest and at the same time the most characteristic handicraft spaces. So far, research has been done in relation to these spaces and their use and chronology have been considered with more emphasis on the Mehri temples belonging to the Parthian period. However, the hypotheses put forward without scientific support are appropriate and there are not enough reasons to attribute them to the seal of worship. Accordingly, there is a need to study and review previous theories; Therefore, in the present study, three handicrafts of Imamzadeh Masoom, Abazar and Ghadmagah have been studied and re-evaluated on a case-by-case basis by the method of comparative studies and historical-interpretive analysis. This research seeks to answer the following basic questions; 1. What period do the mentioned handicraft spaces belong to in terms of chronology? 2. Which religious groups belonged to the studied Troglodytic Architecture shrines in terms of nature of use? In response to the above questions, the authors, based on archaeological research, stylistics of architectural elements, especially the coverage of spaces, landscape, historical studies, while rejecting the hypothesis of the altitude of these spaces, their chronology belongs to the Islamic era using Buddhist temples and monasterie.

The Medes are known as the first unified and central government of Iran. The historiography of this government faces many uncertainties, but there is no doubt that they were able to establish a unified government in Iran for the first time. The Median period is one of the least well defined periods of Iranian Archeology and Architecture. To speak of Median Art means, first of all, mentioning the huge gaps in our knowledge of Median history. However, architecture in the Medes Dynasty is surrounded with ambiguity due to limited explorations and ambiguous dates. An important part of the Medes architecture is devoted to places of worship. The central shrine of Noushijan Tappe is one of the most important ritual spaces of the Medes, and as a result of excavations and observation of the fillings, it was found that this shrine was sealed without the slightest damage. Further excavations in the territory of the Medes, revealed other sites with the same conditions as Noushijan Tappe. It was believed that these shrines had a similar fate as the central shrine of Noushijan Tappe. In this research, which is based on a descriptive-analytical method and a case study, with the aim of studying architecture from the concept of design to the function of ritual spaces of the Medes, an architectural comparison is made between  the central shrine of  Noushijan in Malayer, Zarbolagh shrine in Aliabad Qom and Ozbaki shrine in Nazarabad, in order to reach a design pattern specific to  these places of worship. The research concludes that most of the religious buildings built at the time of the Medes Empire were blocked during the Achaemenid rule. The Achaemenids only hindered access to the Medes places of worship and did not destroy them. It seems that the (XPh) inscription of Xerxes and the law against atheistic religions in the Achaemenid period caused these shrines to be blocked. We find that these religious buildings used a special architectural pattern and this pattern is repeated in different forms in most of the religious buildings constructed under the rule of the Medes. It is understood that while the function and architectural concepts remain the same in these buildings, each shows a different architectural design. The architects of that period designed the building in such a way that the sacred space is separated from the main building. Not everybody was allowed into the sacred parts, and those who wished to enter had to wait beforehand in a spare room.  Some constructs had a window built in the spare room that gave the person-in-waiting a view to the sacred room.  Unfortunately, some of the religious buildings of this historical period were destroyed after many years, which made it difficult to identify this architectural concept in them. Finally, the paper will highlight similarities between the western shrine of Noshijan Tappe and Vasun stone building in Kahak and Takhcharabad shrine in Birjand and Hajikhan shrine in Famenein with the above sites.

Rocky sanctuaries are the most valuable works of Iranian architecture, that have been formed over a long period of time, and due to the continuity of traditions or slowness of the transformation process, their exact date is difficult. Among them “Kohulu Mechid” is the rocky sanctuary in the city of Maragheh, East Azarbaijan, which, no coherent studies have been conducted around it yet. This research seeks to provide dates and more acceptable practices for this sanctuary, through a comparative study and a review of some of the details, though deep and accurate research needs archaeological speculation and science. However, according to available evidence and based on the present research, this rocky structure was created during the Ilkhanid period and the nature of its usage, religious sanctuary , is proposed for non-Islamic religions, including Buddhists and Christianity, that is called mosque with religious reforms in later periods and its user modification.

After the discovery of Iranian rock shrines in recent decades, the nature of these works has always been debated. Very faint and vague traces from the era of the emergence of these surviving works, the possibility of accurate and absolute chronology and absolute use for researchers and enthusiasts of difficult rock works. On the other hand, the rocky and cave nature of these neighborhoods has led most scholars to attribute it to the cult of Mehr; However, no evidence of the seal of worship has been discovered or identified in these sacred spaces. Rock shrines are among the valuable works of Iranian architecture that the nature of use and chronology of these works has always been discussed. In this research, Qadmagah shrine in Azarshahr city has been studied by comparative and historical studies-analysis method and seeks to answer the following questions: 1. What is the relative chronology of Qadamgah based on archeological and architectural evidence? 2. What was the functional nature of this handicraft space? This research seeks to provide a more acceptable history and function for this shrine through a comparative study and review of some details, while examining and recognizing this sacred space. According to this research, according to the available evidence, this handicraft space is a rock shrine (monastery) related to the Islamic Middle Ages. Accordingly, attributing this area to the ritual of love has been far from the mind. Finally, although the chronology of other rock shrines requires independent research, perhaps the dating and relative use of the Azarshahr Qadamgah rock shrine may pave the way for other similar handicrafts.

Worshipping different deities was a very common practice among the ancient Iranians. The deities of water and fire often received more attention and respect from worshippers because of being deemed more divine. The ancient Iranians initially worshipped and prayed to their gods in open spaces, on natural heights and near rivers. Later, shrines specifically devoted to these deities, such as altars and fire temples, were built all over Iran based on the worship style of these ancient people. Despite having a rich history in the east of Iran, these shrines have received little scholarly attention and are at the risk of destruction because of exposure to the elements and prolonged inattention. Two shrines located in Sistan in the eastern section of Iran were studied in this research. These shrines, one located inside building no. 3 in Dahaneh-e Gholaman and the other on Kooh-e-Khajeh, are considered unique and highly significant. This study compares the architecture of these shrines which belong to the Achaemenid and Parthian-Sassanid periods with the aim of specifying the differences and similarities between the two. The methodology of this research is interpretive-historical with a descriptive approach. The findings point to a number of similar architectural features such as the introvert design, compatibility with the region’s climate, and the presence of the fire and water elements inside and outside the structures. The differences include the position of the central courtyard, the type of roof, the presence of platforms or lack thereof and the structure being singular or belonging to a set.

Topics related to religion and religious structures are a major focus on the debates concerning Sasanian Iran. The best sources of research are archeological evidences and written documents in the first centuries of the Islamic conquest. Since the late 19th century, finding the location of the three major fire temples of Ādur Farnbāg, Ādur Burzēn-Mihr and Ādur Gušnasp became an important aspect of study concerning the religions of Ancient Iran and the Sasanian period. In the mid-20th century, German archeologists found the exact location of Ādur Gušnasp, presenting important findings about religious architecture of Sasanian Iran. However, the other two fire temples have not yet been found. Ādur Farnbāg, belonging to the Zoroastrian priests according to historical texts, is one of these three. Archeologists and Orientalists focusing on Sasanian religious structures have concurred that the possible location of this fire temple is Kāriyān in Fars. In this study, examining the historical texts covering 3rd -7th A.H. that mention Ādur Farnbāg and comparing the findings to the archeological results concerning Sasanian religious structures, especially those located in Fars, the proposed locations have been examined and possible new sites have been offered as well. As a fundamental research, present study naturally and methodically is historic - descriptive. Required information collected bibliographically and from field surveys which analyzed and interpreted combining using “historic approach” comparatively. The importance of this study is the presentation of these possible new sites. Studying various historical documents shows that Kāriyān was part of Ardashir-Khwarrah during the late-Sasanian and early Islamic period, while most of the documents do not mention the name of Ādur Farnbāg and of the four Arabic text that mention the fire temple, three place it in Darabgird. Study and examination of written Islamic texts present this possibility that the original place of Ādur Farnbāg was not in Kāriyān during early Sasanian times and was in Darabgird near Fars instead. The studied text of the three places in Khwarezm, Darabgird and Kāriyān is mentioned as the location of the Ādur Farnbāg. It can be said that the naming of Khwarezm as the first location of the Ādur Farnbāg has mythological aspects and probably should be consistent with historical reality. While the name of Peroz I in the and other written sources referring to Khosrow I as transferring Ādur Farnbāg to Kāriyān could prove the fact that probably the site of the Ādur Farnbāg of the covenant Khosrow I in Darabgird and during or subsequent time he moved to Kāriyān. By exploring the Takht-e Soleymān actually a major part of this collection belonged to the Temple of Anahita and considering the fact that the goddess Anahita probably due importance to the Sassanid Empire and also accept Ādur Gušnasp as a Royal Dastgird, so it can be said that perhaps Ādur Gušnasp Fire Temple was larger than the other Fire temples, So it can be much smaller area, such as the possible location of two other temples considered. The plausible extent of Azarjou fire temple and its surrounding areas that probably had e defensive function to protect the fire temple, its proximity to the Sasanian city of Darabgird, the similarity of the name “karsiāh” with “kar” and also the similarity of the salt domes around the fire temple to “the shining mountain of Xwarrahomand” as described in the Greater Bundahišn, all give us this possibility that the location of Ādur Farnbāg was in this area up to the late Sasanian period. The suggestion of Azarjou fire temple as Ādur Farnbāg can be the closest candidate for the description of Ādur Farnbāg described in historical texts of 3rd-7th A.H documents. Moreover, by examining the overlap of historical texts, it can be deduced that the ambiguous description of Bundahišn possibly refers to the physical characteristics of an area near Darabgird, making the possible dating of this text in Bundahišn to be at the time of Khosrow I or a time before his reign.

This article marks the outset of a comprehensive series dedicated to evaluating architectural works in Iran and across the world through the lens of Islamic principles, with the ultimate objective of producing a scholarly book on the subject matter. Specifically, the initial phase of this article delves into the influence of cultural deviations on the architectural design of temples and places of worship from an Islamic perspective. The discourse commences with an introduction encompassing the categorization of divine and non-divine architectural schools, followed by an exploration of the reasons and justifications for evaluating architectural works worldwide within the framework of Islamic culture. In addition, the concept of prayer, characterized by its authenticity, formative nature, evolutionary potential, and optional aspects, is expounded upon to establish criteria for identifying suitable and preferred locations for prayer. Subsequently, the article examines various profound elements within architecture, including spatial and geometric concepts, appropriate and inappropriate embellishments, semantic and symbolic styles, as well as the integration of shrines within cultural and climatic contexts. To substantiate these principles, the evaluation extends to authentic mosques from Iran's Islamic era, featuring notable examples such as the transformation of the four-arch fire temple into the Izadkhast Mosque, the Jame'a Mosque of Isfahan, and the Imam Mosque of Isfahan. Additionally, non-authentic and heretical mosques before and after the Islamic Revolution in Iran are assessed, with notable cases including the Al-Javad Mosque, University of Tehran Mosque, Al-Ghadir Mosque, Tehran Carpet Museum Prayer Hall, Valiasr Mosque in the south of Daneshjoo Park (both its old and new designs), and the Imam Khomeini Mosalla. Employing a holistic and comprehensive research methodology anchored in Islamic sources and foundations, this study adopts a combined qualitative and quantitative approach, considering the causal relationship between ideas and phenomena. The infallible sources of this research are the Qur'an and the Sunnah of the Infallible Prophets, while fallible sources encompass individual reasoning and the consensus of experts. The validity of rational propositions is substantiated through logical reasoning, while narrative propositions are supported through the interpretation of authentic sources. The findings of this research unequivocally demonstrate how belief systems and cultural deviations exert unfavorable and inappropriate effects on the religious practices, behavior, and rituals of worshipers, ultimately impacting the intricate and overarching structure of prayer halls.