Abstract
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. 
Keywords: Maragheh County, Gheshlagh Village, Rocky Sanctuary, Kohulu Mechid, Gahengari.

Introduction
The emergence of rocky architectural studies in Maragheh county is considered, one of the most important factor of the non-identification, registration and introduction of rocky cliffs in the Sufichai river basin. The identification of these cliffs was carried out in the solar year of 1393 with the aim of studying and archaeologically investigating of the handcrafted architecture of the city of Discussion and analysis According to the studies, the best period of the time formation of this sanctuary is related to the Islamic era and the capital of the city of Maragheh at the during of the reign of Holakukhan. In the Ilkhani period, the city of Maragheh was the bedrock of religious developments, and followers of religions such as Christianity (Rashidawe, 1368, 190) and Buddhists, they have had sanctuary and ritual sites for themselves. In this period, Christians and followers of Buddhas had a majority, and Muslims were a minority. Also, during this period, a group of Mongols tended to be Buddhist, and Buddhist temples were scattered throughout Iran. (Eshpouler 1368, 187) Therefore, measuring the location of this sanctuary with mosques indicates the essential difference of this handcraft space with mosques. also The presence of the altar on the western wall, which is very similar to the altar of the Buddhist temple of sinless Imam Zadeh, it is a testimony to the non-Islamic nature of this sanctuary. Maragheh in the form of a master’s degree thesis in the field of archeology (Sattar Nejad, 1395). In this article, we have tried to describe the nature of its user and Gahengari by using of archaeological approaches after the introduction of the rocky sanctuary of the village of Gheshlagh. With these interpretations, this study seeks to answer two fundamental questions about the rocky handcrafts cliffs of Kohulu Mechid. 
1) What was the relative Gahengari and the time of the formation of the handcrafts cliffs? 
2) the nature of the handcraft sanctuary belonging to which religious groups? 
The hypotheses considered in relation to the above questions are: User as one of the ritualistic sites of the followers non-Islamic religions residing in Maragheh, at the illkhani period, especially the Buddhists, and the time of its creation done in a comparative way on the basis of analogical Gahengari principles, which is relates to the period of Illkhani. There is evidence of this claim at the rocky handcraft sanctuary of Kooholo Mached, which has been investigated in order to do research. 
 
Conclusion
The creation of a altar, a dome cover, decorative niches, and the delineation of the rocky structure of the Kooholo Mechid, all of which are associated with the ritualistic user of the rocky effect. This rocky structure is comparable to non-Muslim religions and sanctuaries religions, espasially Buddhist, in terms of its location, its landscape, its altar, and the appearance of niches. Accordingly, the aforementioned rocky sanctuary was established as one of the ritualistic sites of the Christian or Buddhist period of the Ilkhanid, in which the space pagoda hypothesis is more evident. Thus, during the period of the Ilkhanis of the Maragheh capital and the formation of a scientific observatory collection , peaceful policy and support of the Illkhani’s authorities from Christians and Buddhists, it created worship places for these religions in the rocks of the city of Maragheh. But the reform of the Ghazan Khan period, which was based on the destruction of Buddhist and Christian temples, caused the burning of this sanctuary and its user modification as a mosque.