Arrays have been a definite part of Islamic architecture, like Islamic tombs whose array is part of their architecture. On the other hand, in Gilan and Mazandaran provinces, Islamic tombs have their own shape in terms of architecture-related layout, and from one part to another in these two provinces, there are differences in the layout of Islamic tombs, so the main purpose of this study Cognition and analysis of the array of Islamic tombs in the provinces of Gilan and Mazandaran is due to the impact of cultural factors and these questions are raised that the array of tombs in the provinces of Gilan and Mazandaran have what characteristics and what cultural factors are effective in their formation ? The research method in this research is descriptive-analytical and data evaluation has been done through comparative comparison. The selection of samples is based on the common shape of tombs from the west of Gilan to the east of Mazandaran and in general based on historical and geographical records and the selection of samples in these two provinces in this study is divided into four sections. It should be noted that in terms of antiquity, the samples have a long history, most of which were rebuilt in the old form in the Qajar period, and in fact a continuation of a form from the past, and this is due to moisture and consequently high erosion in this area. In this regard, the common examples of West Gilan belong to the Qajar period and the common examples of East Gilan belong to the Safavid period and most of the Qajar, and the common examples in the west and east of Mazandaran belong to the Timurid and Qajar periods. The results show that the cultural factors that are the religious and customary customs and beliefs of the society here have caused differences in the array of Islamic tombs in these two provinces, so that in western Gilan due to Sunni religion and pastoral livelihood simple tombs with walls Mesh and sloping ceilings are popular and their main array is related to knotting wooden lattice walls and carving on the capitals of small porches of the building period and burial box. While in East Gilan, due to the spread of Shiite religion and was of great importance, religious figures and religious ceremonies, tombs with closed burial chambers and large porches on one to four sides, as well as more details and arrays are common, and the main array These tombs can be seen in wood carvings on the body of columns, capitals and lintels, as well as doors and chests, which shows the public belief in these elements in the tombs. Also, wooden knot arrays with regular geometric designs can be seen in elements such as shrines and skylights. In addition, due to Shiite culture and religious beliefs, murals with religious themes are other arrays of tombs in East Gilan. In the western part of Mazandaran, the tombs with porches related to the Qajar period are similar to the tombs of East Gilan in terms of array and the factors of formation of arrays, with the difference that there is no mural array in them; In addition, due to the direct connection of Mazandaran with the center of Iran and also the custom of the community, tower tombs, which were mostly related to the Timurid period, were common in Mazandaran, but in western Mazandaran due to its distance from the center of Marashian Shiite rule Rarely seen in the architecture and array of tower tombs; But in the east of Mazandaran, the tower tombs are more majestic and luxurious, and in general, most of their arrays can be seen structurally and in the transition to the dome. They are porches and are similar to the west of Mazandaran in terms of array and the impact of culture on them.

Arrival of Islam in India through Iran has also added new architectural elements to Indian architecture, including a Persian garden. Architecture of Islamic shrines has two different types of tombs because of the difference in the arrival of Islam in India, either through conquest of Muslim rulers or leaders of Sufism. Muslim ruling class tombs have built in form of gardentombs, symbolizing the classic version of India tomb building inspired by Persian garden making tradition. These tombs have built in forms of memorial elements and separated from the urban texture. On the other hand, tombs of Sufi elders have built consistent with the urban texture and they form the organic kind of India’s Islamic tombs building. Traditions and customs of eager visitors are more significant than formal aspects of architecture. Most notable aspects of this type of architectural monuments are Baolies located next to them.

Tombs are social-cultural and blessed buildings in the Islamic era, which, after mosques, have special importance as an integral part of religious architecture. Due to the importance of identifying different regional traditions regarding the burial architecture of the Islamic world over many centuries, there have not been many focused studies on the shrine buildings of the western historical land of the Islamic world. The purpose of this article is to study the role of socio-cultural components in the spatial configuration of five examples of Islamic pilgrimage sites in the geographical area of northwest Africa, Maghreb al-Aqsa (Morocco) from the 8th to the 18th century. In the first step, with the descriptive-historical research method and the use of documentary and library studies, the data extracted from the case examples have been collected, the introduced buildings are compared with the three components of spatial hierarchy, spatial order and spatial accessibility. Then, in the second step, with the descriptive-analytical method and using the spatial syntax method, the unique functional-spatial features, dimensions and architectural qualities governing the Islamic tombs of this region from the point of view of how they relate to the surrounding environment are discussed. The results of the research show that the physical-formal structure of the tomb buildings of Morocco in the Islamic period follows a single primary model, but the difference between these buildings is in the spatial organization of the inner courtyard and the spatial configuration of the tombs. Zawiya Mola Idris II in Fez has the best spatial configuration with the highest spatial correlation coefficient due to the high spatial order and accessibility that can be seen in the plan.

The history of Iranian architecture has changed in line with changes in religion, and rulers’ ethnic affiliations and lifestyles. After the arrival of Islam to Iran, two different faiths namely the Shiite and Sunni began to grow, each one periodically ruling over parts of the country. The many differences between the Shiite and Sunni intellectual and theoretical foundations are reflected in art and architecture of the two sects as well. The discrepancies are mainly rooted in the fun damental difference existing in their respective reli gious jurisprudence. Needless to say, religious sources do not make ex plicit mention of architectural orders. However, the differences can be recognized by examining buildings and their correspondence to the general principles of the given religion. Many researches have focused on such structures as mosques and others, but in this article, a compari son has been made between the positions of these two sects on death and related laws. In this article, the term “Iran” denotes the geo graphical area of the historical Greater Iran, which includes parts of modern-day Turkey, central Asia, Afghanistan, Iraq, and the Caspian littorals. It should also be noted that where Sufism is mentioned, its affiliation with Shiite and Sunni is also mentioned. The introduced buildings were also selected based on the availability of evidence and documents. One of the most important points in the design of religious buildings is the adherence to the religious principles and edicts insinuated in the structure of the religion, and construction of tombs and mausoleums is no exception. Islamic tombs must abide by the reli gious tenets at the same time that they venerate the buried deceased who deserves respect for religion or other grounds. Incessant vagaries of the 7th-8th A.H./13th-14 AD centuries in Iran were associated with changes in the state religion, and its impacts on architectural forms are obvious. The ideological differences between the Shitte and Sunni doctrines gave rise to two types of tomb architecture. Tombs, as it were, represented the eternal resting place of the deceased and a medium to communicate his and the society’s thoughts and beliefs. The structures can thus be studies as some benchmarks to measure to what extent the architec ture was inspired by the socio-political, ideology and religion that dominated the society in a certain peri od. Individual affiliated with both Shiite and Sunni sects alternatively sized political power and always tried to use the opportunity to the best advantage to propagate their respective ideologies. The Ilkhanid period is particularly important both because the two sects possessed the required authority to express and promote their doctrines and we today have standing instances of mausoleums attributed to both sects. Therefore, here we study a representative sample of these religious constructions in an attempt to investi gate the Shiite and Sunni positions on and the reflec tion of these positions in these structures. The major research questions are as follows: What is the position of the theoretical and ideo logical foundations of the Shiite and Sunni doc trines on tomb architecture? What are the similarities and dissimilarities be tween the tomb architecture in the two sects? How were the status of tomb construction and observance of Islamic tenets reflected in tomb architectures of the two sects?

One of the religious buildings and mosques in the Islamic era is the mausoleum of the divine people (in this research the baptized Imams and tombs) who are of special importance to the people because of the sanctity of the mosques. In other words, the burial architecture or the tomb of separation Each society is at different times. In Iran, from the past to today, especially in our Islamic era, we see such buildings. After the arrival of Islam and the change of religious rituals, various functions have been created in accordance with the new religion, or similar functions have been developed or modified, including the tomb. In the Islamic era, as if this tomb was related to people with divine cremations, such as the descendants or the family of the infallible Imams, the names of Imam Zadeh, Tomb, Torbat, Mashhad and ... were introduced to them and they were respected by the general people and they were a way. There is no doubt that this kind of performance has a lot of cultural influence in Iranian society. Thus, paying attention to the architecture of the tomb in the Islamic period is important, especially in the southern margin of the Caspian Sea. In this research, the Gilan and Mazandaran provinces, which on the one hand were considered as the most important refuge of the Muslim immigrants, the Alavians in the early Islamic Ages, The number of Imams and tombs in this region is higher than in other parts of Iran. However, few studies have been conducted on this area. Thus, the purpose of this research is first to identify the architectural features of such buildings and then to identify their differences and similarities, taking into account the role of the environment and culture in this area. According to the above mentioned questions, the research questions are as follows: What are the architectural features of the shrines of the Islamic period on the southern margin of the Caspian Sea? What role does the environment and culture play in the formation of Islamic tombs in the southern margin of the Caspian Sea? . In this research, descriptive-analytic research method has been used. The samples were 127 cases, of which 16 were selected (typical cases) with high abundance, so that their attributes were attributed to the statistical population. These samples are examined in terms of location, plan and space, body and exterior shape, along with decorations, materials and methods of constructing comparative comparisons. In other words, they are viewed from two general viewpoints - the shape of the space and the body Are evaluated in order to simultaneously examine all aspects of the creation of such a function in this area. The results of the study show that although the provinces of Gilan and Mazandaran are in one line, but due to the semi-closed widespread use of a wooden lattice wall and semi-open or without walls due to religious beliefs, livelihoods of Shibani and the climate in western Guilan, tombs Avangaran with closed burial chamber in eastern cities in the west of Gilan such as Rasht, Lashtenesha, Nasha and Fouman and in the eastern cities of Gilan, due to religious practices and climatic conditions, the presence of four and octagonal domes in the southwestern and eastern mountains Guilan (Roodbar, Amarlou and Dilman) due to geographical conditions and adjacent to other areas such as Ghazvin and Zanjan, the prevalence Shrines in Mazandaran due to custom and beliefs of the people as well as climatic conditions, which are also different in the western and eastern parts of the province, as well as examples of the Qajar dynasty (more than an ivory) in the west and east of Mazandaran; the architecture of the shrines The Islamic period in different regions of these two provinces is influenced by environmental factors (climate and geographical location) and cultural factors (religious beliefs, customs, and customs).

There are many archaeological sites in Iran that have been remained unknown and have been ignored during these years with our neglect and under the pretext of the growth of cities and villages. The study of these sites, each of which is a ring in the history of human studies, is necessary for the correct understanding of the culture of the past. In the village of Koukherd -which is located in Bastak, Hormozgan province- there is a less well-known ancient site, which is called “Sibeh” by inhabitants of the village as well as in some written documents, too. Today, the ancient city of Sibeh is located on the southwest of the village of Koukherd, where a several residential houses are built on the site core zone of the historic city in the north-east. The dispersion of remains from prehistoric to the late Islamic era around the Koukherd region, the existence of rock paintings from prehistoric to Islamic, the water structure of Tereneh, which is constructed in Sassanid period and the Islamic tomb of Dogonbadan, all demonstrate the richness of this region. In 2017, archaeological surveys and in particular, the geophysical survey were carried out by the archaeological mission under the direction of Mohammadkhani in the ancient site of Koukherd village. The collect of some of sherds pottery were one of the actions carried out during the archaeological surveys. Glaziers and design of the collected pieces indicate their belonging to the Islamic period, but their exact dating will definitely require more studies and experiments in the future. Other activities were included studying, photographing, and survey of two tomb building and bathroom/Hammam which carried out by the archaeologists. The purpose of this research was to introduce the ancient site of Sibeh city and to express the results of the surveys which will cause acquaintance with this ancient site and future supplementary studies by other researchers. At first, the contents from written sources was presented where it was tried to provide a brief description of the site. In the following, with the pictures and short written, two ancient buildings, the tomb and the bathroom/Hammam were introduced. Also, by presenting the tables of pottery analysis, got acquainted with the site's pottery and by showing maps obtained from geophysical surveys and digital maps, and studying and analyzing data, the contents have been arranged. One of the including activities done in these surveys was the determination of the site core zone of the ancient city of Sibeh, and the identification of archaeological monuments in the sphere of influence of site that included the tomb and the bath/Hammam. With geophysical surveys, subsurface structures appeared in different parts of the site. The most important anomalies appeared in the magnetic survey in the eastern part of the ancient site are regular linear anomalies, which are marked on the map (Fig. 10) in the western part of the Sibeh bath/Hammam area and show a rectangular structure that is located in the northwest corner of another square structure. In the west of the Sibeh city, in the cemetery part of the Dogonbadan - because of the existence of the Bunjeron part/Stone town and ancient graves, the eastern part of the Dogonbadan was selected for magnetic survey - in the north part of the magnetic map, there are regular linear magnetic anomalies that clearly indicate the plan of subsurface structures. Although the existence of some monument around the archaeological site confirms that this geographic area has been settlement in pre-Islamic, the results of this fieldwork and superficial pottery samples studied have lead the authors to doubt about assigning the site to pre-Islamic period.

This issue of the journal deals with the heritage of ancient civilizations that have flourished and endured more or less in the important areas of the ancient East; among the Central Asian countries where they are called the Great Khorasan and Transoxiana and house different ethnic groups with different customs and beliefs, unique nature, precious reserves. People of the land have gone through a lot but they stood and finally endeavored to restore their rich heritage.
Additionally, India was a land that was part of the Achaemenid State and a territory, under the influence of Iran’s culture and art in the Islamic days, with certain geographical characteristics, large population, peculiar rituals and customs, self-sufficient economy, and the most incredible country in the world that has been culturally survived for thousand years and displays ostensibly its glorious culture and eastern art to the world.
Issue 6 contains 4 articles drawing on a scientific-explorative journey to India, touching on some urban and social concepts in different parts of India. As for the cities, it addresses community spaces, justice and localization, vehicles, classic and organic views on India’s Islamic tomb building. Voice of Iranian gardens, art and civilization in the ancient land of Iran are incorporated into the free articles of the chapter with a report and analysis on the Central Asia.
The investigations reach a conclusion by raising questions and views about culture and art which lay the foundations for future studies and could be condensed as follows; shared beliefs and religions of the ancient East, how they endured and their effect on social customs which appeared in different forms in Iran, India and Central Asia.

There exist some theories about the formation and evolution of tombs in Islamic world, that prove the origin of tombs come from lands other than Iran. It seems that there it hasnt done enough studies and researches by the Iranian researchers in this regard.This paper aims at surveying some of the theories and produces a new theory in this case and also surveying the architectural formation of tombs in Iran. The main questions in this research are: 1) What and where has been the origin and pattern formation of tombs?2) How has been the process of tombs transformation in Iran?The hypothesis in this research is: The "Tchahar Tag" (quadric arch) was the origin of dome form of Tombs and then some the other forms with a dome in Iran and the Islamic world. The Theoretical framework of this research is that the tomb is a type of space among other architectural spaces, wherein cultural Phenomenon has an effective role in Tombs formation. The historical- interpretational method was used in this research and the data was collected through documentary and field study methods.The results of this research indicate that the first designed and magnificent tombs were built in Iran and its forms rooted from quadri arch and domes.

The splendor, grandeur and beauty of Islamic architecture of Iran, and even of pre-Islamic architecture, depends, above all, on its decoration. Islamic high arts, both decorative and applied arts, are of particular importance and prestige, and in every era of the Islamic era of Iran, various types of arts have been used to decorate the architectural spaces, which in addition to the decorative, architectural and decorative features of each It expresses the course. In Iranian historical architecture, interest in decorative surfaces is no less than interest in building forms, and decorative designs are made with such a sense of connection with the whole that this feeling is less likely to relate to the actual elements of the building. Tomb architecture is one of the most important decorative elements in the Islamic era after the mosques. In this research, the architecture and decoration used in the tomb of Hesam Dowlah Birjand is presented. This tomb is related to the Qajar period and is part of the non-religious tomb buildings. This research is a descriptive and analytical research with historical and cultural approach and its findings have been collected through library and field studies. The main question of the research is what are the decorative motifs used in the tomb of Hussam al-Dawlah? One of the decorations used in that art is mirror work. Mirror art is most used in government buildings and religious tombs during the Qajar period. Mirrors used in the tomb of Hesam Dowlah are geometrically formalized, with a variety of knitwear and Islamic motifs and paintings and a line on the back of the mirror. In addition to mirroring, the art of plastering has been used as an animal and animal motif and brickwork.

Architecture is among the important branches of art and civilization and architectural structures, beside their practical uses, have also served as the ground for the emergence of different arts and as indications of the grand status and glories of their founders. Among the various branches of architecture, tomb structures and funeral monuments have long played significant roles in culture, civilization and society of Iran and also have occupied an essential place in the history of our architecture. Therefore, beside the mosques, shrines have been the most popular public buildings in Iran and have entered the cultural tissues of Iranian life and society. A large portion of the evolution of architecture in Islamic era can be traced in the holy shrines and tombs. The formation, identity and being of these buildings are often closely connected with great local, national, political and religious leaders and characters. Thee architectural monuments also deserve scholarly studies in terms of their artistic, social, historical, cultural and religious aspects. Caring for shrines and building them is related to belief in hereafter, desire for immortality and love of followers and lovers of the deceased persons. Building of such places which come under various names such as “burial place”, “shrine”, “sanctuary”, “sanctum”, “receptacle”, “tomb”, “sepulcher”, “tower”, “imamzadeh”, etc. roughly began in 4th century A H. and became then more prevalent is eastern and northern Iran through the practice and believes of various sects and dynasties. The process became especially popular during the Shite dynasties such as Alavids (250-360 A H), and Buwayhids (320-447 A. H.) whose political power and rule helped the building of such places, shrines and tombs more than ever.  In the Islamic societies of middle centuries, shrines found a very high stature among the masses and ordinary religious people. Interestingly, building shrines for great religious and social leaders has been more passionately pursued in Iran than in other Islamic countries so that, Ernst Diez, the Austrian art historian, “such buildings are the most popular and prevalent in Islamic Iran.” In fact, it was for the grand status and importance of such places that the first major undertaking that kings did after succession, was erecting graves and shrines for themselves and their fathers and relatives so as to be redeemed by God and gain an everlasting fame and name. Regarding their shape and format, sepulchers are basically divided into two forms: tower tombs and non-tower (rectangles tombs). A large portion of the shrines in Islamic era are tower tombs which have different shapes such as circular, multisided  and finny, and also have common features such as a tall outside tower, and in them, emphasis is on the altitude not the extent of the building. Although some scholars have tried to work out a justification for the birth and building of tower tombs, none has ever come up with an all-satisfying evidence for the formation of such building along with the Islamic traditions governing them. In Hamadan province, Iran, there are some tower tombs from different Islamic eras, such as Ghorban Tower, Baba Hossein Tower in Malayer, Hayaquq Tower Tomb, etc. in the present study, we have undertaken to introduce one such tower tomb and describe its architectural and archeological characteristics; that is “Azhar Tower” that is located at the Dargazin section of Razan city, Hamadan Province. The city is situated at the north of Hamadan province and has many historical and cultural works belonging to different historical epochs, mostly Islamic era. The tower tomb with finny shape ,also called AzharImamzadeh, is one of the works from the Islamic era, but has not so far been comprehensively studied and there exists still many ambiguities about its history and being. The present study, thus, aims at considering the structural features of this building, its decorative elements, architectural innovations, and finding about the identity of the person buried under it. It also intends to consider this tomb as one of the few tower tombs with a finny shape and a star-like base for the tower, and comparing it with similar buildings in order to trace the mutual influences exchanged between it and similar forms both before and after its date. The research methodology applied for this purpose is an archeological case studythrough a descriptive-analytic study alongside using written sources such as historical and geographical documents and travelogues. The main questions posed by the project are: 1- in which historical age was the Azghar Tower built and with which similar architectural works can it be compared? 2- What are the innovations, and the architectural and decorative elements of the Tower? 3- Regarding the great importance of the Dargazin region in different historical eras, especially in middle Islamic epochs and the great sociopolitical people that have emerged in this region, what can be known about the identity of the person buried in there? The final results of the study show that the Azhar Tower Tomb dates back to the first half of the eighth century A. H. when the Ilkhanate (654-750 A H). Also, as the last tower shrine with a finny design in the history of Iranian Islamic architecture, it had been built based on the architectural and decorative forms dominant in the Ilkhanate age, and had been affected by some tower tombs in the central and northern parts of Iran, particularly, Imamzadeh Abdullah, and Ubayd Allah of Damavand, and the Bastam Tower. It is also most probable that the Azhar Tower was built for the burial of one of the outstanding man of the Dargazin region, named Sheik Sharaf-o-AldinDargazini.