Abstract
The purpose of this research is analysis and survey architecture decorations of wooden pillars in the mosques of Maragheh. The research method in this study is based on surveying and descriptive analysis. The data of this research are contains 14 mosques in Maragheh, that from these numbers 8 mosques haven’t been studied because of that general reconstruction or without being pillars. So, in this study 6 mosques of Maragheh have been surveyed and analyzed. Today, because of the lack of use this kind of decorations in the construction of mosques and their uniqueness, this study is essential. The wooden capitals in this research are decorated with motifs of stalactite work and woodturning with shapes of geometric dangling, stair, and crenate. On these capitals are abundantly seen decorations of arabesque motifs. The colors are used in this motifs contains black, white, red, green, yellow, blue, light brown and dark, turquoise, and ranges of these colors. The alongside these decorations has been used calligraphy of verses and holy names. The results of this study indicate that decorations architecture of wooden pillars in the mosques of Maragheh despite having art style of unit, they have variety of colors, designs and form of pillars. The method of doing this research is field-library. The field data have been collected with direct observation from wooden pillars, and then designed them with using software Corldraw. Thus, two main questions in this research that the authors try to analyze them is as follows: Can with compare and analyze the decorations of pillars common tips between them found? And, what have decorations of pillars pattern? 
Keywords: Decorations, wooden pillars, mosques of Maragheh, Islamic architecture.

Introduction 
In monuments and mosques have been used from the wood as the main components and also as a decorative element. The slender and long wooden trunks with decorations as carrier pillars of roof have been used in buildings. These wooden pillars have played a key role in holding pillars and prayers hall of mosques. The decorating the inner surface of wooden roofs has been of evolved over time and arrived in the late centuries of Islamic to ultimately development. During the Safavid period, that construction of wooden ceilings, known as Chehelsotun, has become spread (Soleymani et.al, 2011: 27).
In Maragheh city is remained wooden mosques of beautiful from Safavid period. These mosques have been contains 14 mosques, but in this research have been studied decorations of pillars mosques Molla Rostam, Molla Moez Aldin, Zarir, Sefid, Ghazi, and Najarlar. These mosques have wooden decorations and the capitals of wooden stalactite in these mosques have been decorated with motifs of arabesque and calligraphy. The artists tried in decoration of these pillars have been used the most beautiful and diverse designs. The authors in this research, after survey all of the pillars, have been presented the fixed pattern from them. So, due to the registration of Maragheh wooden mosques in the national monuments list and wooden decorations of unique them, do this research is essential.
The field data have been collected with direct observation from wooden pillars, and then designed them with using software Corldraw. The study of library resources is contains of study the articles and books published in this field and also use the archive of cultural heritage administration of Maragheh County.

Introducing samples of mosques
Mosque of Molla Rostam: This mosque is located in the south side of the Molla Rostam square and among the Chay Osto Bazaar. Most of the pillars of this mosque are made of wood and stalactite motifs. The wooden pillars in this mosque have been prepared from Sepidar tree and woodturning to form of octagonal.
Mosque of Molla Moez Aldin: This mosque is located on the west side of the Khoshkbar square (Salar neighborhood and Hatam alley) in Maragheh city. The mosque of Molla Moez Aldin has two prayers halls of eastern and western. These two prayers halls have roof with flat cover and beamed ceiling, and with the capitals of stalactite.
Mosque of Zarir: This mosque is located in the northeastern part of Maragheh City and in street of Mir Habib Agha. The roof with flat cover of prayers hall in mosque of Zarir has six wooden pillars in two rows. Each of these pillars are consists of a stone pedestal, stem of wooden pillar, and capitals of stalactite.
Mosque of Sefid: This building is located in the southeastern part of the historical context of Maragheh city, and along one of the historical and main gates of this city in the name of “Darvazeh Biron Ghaleh”. The prayers hall of this mosque has the pillar, and the pillars of them are numbers three.
Mosque of Ghazi: This mosque is located in the Ghazi neighborhood of Maragheh city and corner of Ghods street. The date of construction this mosque is Safavid period. The prayers hall mosque of Ghazi has roof with flat cover, and six of pillars with capitals of stalactite.
Mosque of Najarlar: This mosque is located in the Qom neighborhood of northern in Maragheh city. The plane of this mosque is to form of rectangle, and has a prayers hall with three numbers of pillars with stalactite.

Conclusion
The motifs and schemes in architecture decorations of wooden pillars in the mosques of Maragheh, in addition to the have artistic style of unit, they have color variation, scheme, and form in pillars. According to the construction period these mosques, we can see differences in them. The main decorations in these mosques are contains of the rich motifs and arabesque motifs. The colors are used in this motifs contains black, white, red, green, yellow, blue, light brown and dark, turquoise, and ranges of these colors. The alongside these decorations has been used calligraphy of verses and holy names.

Abstract
Despite of studies about acceramic Neolithic period in west of Asia (especially Levant area), little has been done archaeological activities related to this period in Central Zagros. The Central Zagros is one of the important areas of west Asia that in this area has been done sedentary, domestication animals, and cultivation for first time. In Central Zagros, Seimare River is the largest river. The Seimare archeology project was done based on surveys and excavations archaeology in dam basin of Seimare. The Dangjoun from sites was excavated in related to Seimare archeology project in year of 2010. In total, 70 square meters was excavated from this site that led to discovery three phase of settlement. In Dangjoun wasn’t achieved of terra cotta ware, but architectural remains were achieved from all trenches with different quality. The architecture this site has been affected from Central Zagros environment. The materials used in this site are taken from the surrounding environment. This study was done with a fundamental purpose, and method of data amassment in this research is library – field method. In this research, in addition to the introduction and description architecture of Dangjoun, the complete descriptive has been done about architecture of A and B periods of acceramic Neolithic. In this regard have been explained specific architectural features of each period in Anatolia, Syria and Northern Zagros (in Iraq). Main questions of research: Due to the architectural condition of this site as right corner architecture, and …, this site belongs to, which period of acceramic Neolithic period? Due to the permanent architecture in Kapargah (that including of homes four corners, and built of homes on the ground), it seems, this site is belong to period B of acceramic Neolithic period and can’t be attributed it to earlier periods.
Keywords: Acceramic Neolithic Period, Seimare, Central Zagros, Architecture.

Introduction
In the history of human culture, the Neolithic period is of particular importance. The Neolithic period is including from 11000 to 7000 BC. The human societies has been experienced many changes in this period. Some of the most important changes in this period as: Starting and developing agriculture and animal husbandry, permanent establishment, population increase, long distance commerce as obsidian, skill in the production of stone tools, beginning of metallurgy, production of pottery, use of fire in the industry, indication of personal ownership of objects, accumulation of wealth and beginning of social inequalities, construction of public and religious buildings (Hole, 2000: 192; Byrd, 1994). However, the most significant consequence of Neolithic revolution was emergence of a compound economy with emphasis on domestic plants and animals (Hole, 1984). On the other hand, production of pottery in this period is led to cleave Neolithic period into two periods: Acceramic and ceramic Neolithic. According to the hints top, the main concept of Neolithic period is with food production, appearance of village, and architecture. The Central Zagros is one of the important areas of west Asia that in this area has been done sedentary, domestication animals, and cultivation for first time (Zeder, 1999). The Central Zagros because of the strategic position and placing in between areas like Mesopotamia, Khuzestan, Azerbaijan and central parts of Iran, and also Due to the appropriate environmental facilities in this area as: fertile fields, good agricultural lands, abundance of water resources, … has always been a concern for human societies for a long time. Main questions of research: Due to the architectural condition of this site as right corner architecture, and…, this site belongs to, which period of acceramic Neolithic period?

Research findings
The Kapargah is located in Lorestan and part of Kuhdasht County and Konani region. The nearest city to this site is Badreh city in Ilam Province. The Kapargah is located in Cham Ghoileh valley and for difficult transit this valley, in this area is living of wild animals. In terms of size, the Kapargah is small size and about 2000 square meters. Around this site rarely is obtained stone tools. This site is to form of rectangle and has 70 meters long and 30 meters wide. The Kapargah isn’t located on the floor of the plain, and with the passage of time have been created sediments about 6 meters on the site. The distance of this site to the river is about 50 meters, and surrounding lands are very prone to farming and animal husbandry. It seems, primary village because of located in between mountainous plains has been built on a gentle slope. The architecture this site has been affected from Central Zagros environment. The materials used in this site are taken from the surrounding environment. Workshop 1 was created with 5 m long and wide, and relative to workshop 2 had less architecture. All the walls have been made with rubble from mountain and river and sticking together with mortar. In this site was discovered three phases of architecture that hasn’t been seen structural difference between phases. Workshop 2 first was created with 3 m long and wide and then developed, and extent it was reached to 54 square meters. In this workshop too, discovered three phases of architecture that all the walls have been made with rubble from mountain and river and sticking together with mortar.

Conclusion
Due to the permanent architecture in Kapargah (that including of homes four corners, and built of homes on the ground), it seems, this site is belong to period B of acceramic Neolithic period and can’t be attributed it to earlier periods. The difference in architecture in two trenches this site probably because it is workshop 1 has been created in around of the village and this area has been temporary residential homes. Two warehouses in this workshop show each home has its own warehouse. The climate situation of this area has been influenced the construction of houses. Because of the air temperature above zero in this area, the walls aren’t thickened.

Abstract
The security has always been of the main human concerns. So, the human has always been looking for founding ways to reduce the effects of threatening factors himself. Since the country of Iran in the past have been exposed to a variety of military attacks by different nations and neighboring tribes, issue of defense in architecture and urbanization of Iran a lot of effect, that fortress, fence, tower, ditch, and… has been for this work. The fortresses have been military or civilian fortification that with using natural geographic features, and for maintain security, generally built in the mountains. Bafran is one of the historic cities of the Nain that located alongside ancient way Ray to Kerman. The fortresses as the most important representation of the defense system in past, were have a lot of variety. A number of these fortresses have been located outside the residential area and alongside the farms. The fortresses under study in this research is contains of Ghale Rig, Ghale Razi, Ghale Ali Abad, Ghale Sori, Ghale Hoseyn Abad, Ghale Yekeh Derakht, and Ghale Rostam. In this research has been used from the method of descriptive - analytical and interview with informed people in area. Because these fortresses haven’t been mention in historical written sources (history books, travelogues, and …), authors of this article have emphasized on field studies and observations. The results this research, indicates that fortresses of Bafran are includes three species: the fortresses of temporary residence in times of insecurity, fortresses surrounding the village, and fortresses of rulers. Among the fortresses under study in this research, Ghale Rostam, because of location and for physical and architectural features it, in the past defense system of Bafran has been role a more important.
Keywords: Defense Architecture, Typology, Fortresses in Plane, Bafran, Nain.

Introduction
Fortress has been a building that located on top of a mountain or a high place, and people at all times of the day reside in it. About abundant clayey fortress in the Iran plateau hasn’t been done much research; so, dating these fortresses aren’t easy, because each fortress has been used for several periods. The surveys have been shown about these fortresses, most of them are related to Achaemenid, Seleucid, Parthian, and Sassanid periods that have been used in the subsequent periods of Islamic era and even until now. These buildings have made for a variety of purposes; the smallest fortresses have been used for checkpoint or military post and the biggest them used for fortresses of military and defense and caravans (Siroux, 1979: 54). Based on available evidence, building of the fortress was common until the late Qajar period. After that, with the invention of advanced military weapons as: bomber, rocket, and …, the military fortresses were lost their significance. In Bafran city are number of fortresses that each fortress has own characteristics. So far no research has been done on these castles. In this research, Ghale Rostam maps were drawn by authors that these plans for first time are done from this fortress. The main questions of this research include the following: Which are the Bafran fortresses؟ How can categorize them? What are the architectural features of Ghale Rostam? And, why is Ghale Rostam more important than other fortresses in Bafran? 

Bafran fortresses
Ghale Rostam
This fortress is located in adjacent to Ghadamgah Imam Reza and on top of a hill and at a height of 25 meters from the earth’s surface. The plane of this fortress is rectangular and has a length of 48 meters and 20 centimeters and a width of 12 meters and 47 centimeters. Ghale Rostam with an interior space of 500 square meters, the fortress has been strong.

Ghale Sori, Ghale Razi, Ghale Rig, and Ghale Ali Abad
At the moment, Ghale Sori and Ghale Rig have been completely destroyed, and doesn’t exist possibility to study and field survey of these fortresses. From the Ghale Razi and Ghale Ali Abad are few remnants them.

Ghale Hoseyn Abad
This fortress is located in Hoseyn Abad field and outside the residential area, and in the northwest of Bafran city. Ghale Hoseyn Abad is to form of square and with four rounded towers in four corners.

Ghale Yeke Derakht
This fortress is located in Yeke Derakht field. Now, from Ghale Yeke Derakht is remain two north and northwest towers, and the rest of this building is demolished due to the passing of time and erosion. 

Conclusion
The Baferan fortresses to three types are divisible based on location and their function. Ghale Rostam has been the fortress of insecurity times, because this fortress is located on top of a hill and at a height of 25 meters from the earth’s surface. The Ghale Sori, Ghale Razi, Ghale Rig, and Ghale Ali Abad are located in around the village, and they have been expletory of protection of the village. The Ghale Hosein Abad and Ghale Yeke Derakht have been fortresses of rulers. These fortresses have been a form of square, and with thick and high walls, and with towers in four corners. Various residential and service spaces as rooms, warehouses, stables, and… in around of yard are considered from architectural features of these fortresses.

Abstract
The tombs or funerary monuments are one of the most important elements of Iranian-Islamic architecture that in different fields require careful investigation. This group of buildings is important among Iranians; for this reason, in each period of the Islamic era of Iran the most important and most used arts related to that period have been used in their construction. Generally, the decoration in buildings has a more effective role, because, if it is understandable in terms of form and structure for archaeologists and designers, it’s possible this isn’t understandable for the general public. So, decorations in the buildings at first sight are attracts the viewer. In this article epigraphy art as one of the most important decorative elements of Islamic buildings have been reviewed in the four Seljuk tombs of Northwest of Iran: Gonbad Sorkh, Borj Modavar in Maragheh, Seh Gonbad, and Gonbad Kabood. The research method in this study is interpretive – historical. In this study with analytical method have been studied decorations of these four tombs (especially in terms of architecture, motifs, inscriptions and their position on the buildings). Also, in addition to reviewing the articles, books, and evidences, with field survey from these tombs, plan and decorations, and then a comparison table of inscriptions has been provided. In this regard, the following questions are raised:
- How is architecture, motifs and decorations of the Seljuk tombs in northwest Iran? And, their inscriptions are divided into several categories in terms of content?
- What are the effects of concepts of the inscriptions on position them on the buildings?
Reviews show that inscriptions of Seljuk tombs in the Northwest are divided into four groups: The Quranic verses, inscription with the theme of the date of construction, inscription with the topic of prayer, and inscription with the theme of the architect and the builder. On the other hand, position these inscriptions in the buildings have been differed proportional in their content. Inscriptions of the Quranic verses in the highest section of building, inscription with topic of prayer in the lower, inscription with the theme of date of construction and architect and builder are placed on the lower levels and on the body of building.
Keywords: Islamic architecture, Seljuk tombs, Northwest of Iran, decorations, inscription.

Introduction
Generally, one way of cognition more about periods of Islamic architecture besides of decorative elements and motifs, is study of inscriptions and their texts. In the Seljuk period, one of their architectural features, are create inscriptions and decorative lines from shaved bricks, that in most of buildings this period (especially tombs) is seen. Furthermore, due to the difficulty of shaving the bricks and the formation of letters and words with it, during this period, the Naskh script was replaced by the Kofi script and inscription with style of stucco was used (Hatam, 1999: 162).
In this article, in addition to reviewing the historical background and the process of build tombs in the Seljuk period to study and compare four tombs in the Seljuk period in Northwest of Iran, first have been introduce architectural features and decorative motifs them. Then, in comparative tables have been specified types of inscriptions and their position on the tombs. In this regard, following questions are raised: How are architecture, motifs and decorations of the Seljuk tombs in northwest Iran? And, their inscriptions are divided into several categories in terms of content? And, what are the effects of concepts of the inscriptions on position them on the buildings?
This study shows, inscriptions of Seljuk tombs in the Northwest are divided into four groups: The Quranic verses, inscription with the theme of the date of construction, inscription with the topic of prayer, and inscription with the theme of the architect and the builder. On the other hand, position these inscriptions in the buildings have been differed proportional in their content. Inscriptions of the Quranic verses in the highest section of building, inscription with topic of prayer in the lower, inscription with the theme of date of construction and architect and builder are placed on the lower levels and on the body of building.

Buildings under study
Gonbad Sorkh: The Gonbad Sorkh is oldest tomb in the Maragheh that is located in the southern part of the city and west side of Hashtrod road. Generally, in the Gonbad Sorkhon and in different parts and also on all sides this tomb is inscription.
Borj Modavar: The Borj Modavar is second tomb built after the Gonbad Sorkh and inside the city of Maragheh. This tomb now is located in Khaje Nasir Street and behind the building of Bank Melli. The Borj Modavar has two inscriptions that both of them are located in the main direction of the building and facing the North. 
Seh Gonbad: The Seh Gonbad is third tomb that was built in the Seljuk period in Azerbaijan. This tomb is located in the southeastern of Urmia city. The three inscriptions with Kofi script and geometric motifs at the facades of this tomb have created beautiful view.
Gonbad Kabood: The Gonbad Kabood after the Gonbad Sorkh and the Borj Modavar is third of building that has been made in the Maragheh city. In this building 5 inscriptions are visible.

Conclusion
It’s certain, in Seljuk period and in the method architects and artists of this period, concepts of inscriptions have played an important role in location of inscriptions. According to this, inscriptions of Quranic verses and inscriptions of mystical concepts and prayers have usually been located at higher levels. Other inscriptions (such as inscriptions with historical or political themes) have usually been located in lower levels. The location of inscriptions in buildings from the down to up in four sections 1, 2, 3, and 4 in the table below is shown.

Abstract
Archaeological excavations Tepe Gheshlagh have been helpful in understanding Chalcolithic sites in the high region separating the East Central Zagros and the Southern Lake Urmia Basin. Though cultural interface between the two regions was alluded to in the earlier publications, nothing was known of the existence of intermediate sites between them. Tepe Gheshlagh is a site at the center of Talvar valley that as a natural corridor serves to bring the concerned regions into closer contact, and its archaeological data will contribute to reconstruction of interactions of the regions in the Chalcolithic period. The Tepe Gheshlagh is one of the few settlements of the ancient villagers in the Talvar valley of the Bijar City, dating back to the fifth millennium BC (Ancient, Middle, and Late Chalcolithic period) which according to the Thermoluminescence tests it has been settlement form 5500 BC to 3600 BC without any interruption. Performing three seasons of archaeological excavations in this site provides us valuable information about the cultural and archaeological conditions of the region. This site have around one hectare, and during the settlement is formed ancient deposit more than 14 meters.
Keywords: Tepe Gheshlagh, Village Period, Architecture of Fifth Millennium BC, Native Material.

Introduction
Excavations Tepe Gheshlagh have over 14 meters of deposits from different phases of the Chalcolithic period at the site, which consists of a sequence of five periods that begins with the characteristic Dalma material at the lowermost and ends with the Godin VI/VII type material at the uppermost deposit that marks the later phase of the Late Chalcolithic period. After Bronze Age material and after a cultural gap is appeared Iron III. Thus, we deal here with an almost uninterrupted sequence in the Central Zagros spanning almost two millennia. Results from the three seasons of excavations have furnished a clear picture of the Chalcolithic architecture (settlement sequence and other cultural material extending from the Dalma period up to the end of Godin VI). Excavated data from Tepe Gheshlagh is show connections between the Northwest Iranian cultures (Dalma tradition) and Central ZagrosThis is certainly due to the strategic location of the region in a natural pass that has mediated interactions between the two regions. Through cultural studies of the archaeological site of Gheshlagh in Talvar in Kurdistan province, regarded as the regional key site and a major settlement from the Chalcolithic period with clear evidence of Dalma traditions, this study will attempts to illustrate origin and development of the Dalma culture in the region and study evolution in the eastern Central Zagros hinterlands. Also, the cultural developments that took place in these hinterlands will be elucidated and the role of Gheshlagh as a key settlement site in this regard will be determined and the trend of the economic, social and cultural changes of the site’s inhabitants over time will be explained in light of archaeological data. In this context, absolute dates of ceramics would greatly facilitate the precise identification of the strata through providing a chronology for the region. 

Goals of Tepe Gheshlagh
One of the major goals of the present work is define the nature of the cultural ties between the early village settlements of the eastern Central Zagros hinterlands and the neighboring regions. There are indications that clearly prove the interactions. We may consider two approaches to the problem. The first is in light of indirect interactions, which including: (1) the material that may have entered the region as raw material or finished products, which are certainly of nonlocal origin; (2) inspirations from Hasuna tradition in the form of Hasuna-like pottery types, ceramics decorated with applied scales characteristic of Umm Dabaghiya, and abstract motifs of the Halaf period such as sun motif. The second builds on direct interactions: there are indications that reveal direct interface of Tepe Gheshlagh with the Southern Mesopotamia and Susiana plain. One of the clay seals is with impression of a stamp seal, it was made from the local materials of area. Other one of the findings is discovery of at least two unique sherds that obviously belong to the Ubaid period. The intrusion of Ubaid period material to Iran is known from Gawra XIII contemporary to the Chalcolithic period, and T. Cuyler Young and Levine’s observations during their surveys of the Eastern Central Zagros indicate the strong presence of Ubaid material culture, represented for instance by Dalma-Ubaid ware. The third indication is a quasi-cylindrical seal attesting to the transition from stamp to cylindrical seals, though technically it is a cylindrical seal not a stamp one. Similar trend is as yet unreported from any other region. 

Conclusion
Tepe Gheshlagh is located in the highland region between northwest and central Zagros in the current boundary of Bijar City. In terms of biological sequences, 5 periods of the settlements and 7 architectural phases of the Chalcolithic period were identified in this site. The archaeological evidence of the ancient village of the Tepe Gheshlagh indicated that the architectural texture in terms of physically consists of small central chambers overlooking the central courtyard, which due to the movable findings; it is possible to identify their function, such as kitchen, warehouse, and living space. In terms of architectural form, the spaces are often right-angled, and entirely are made of native and local materials, including mold brick and stratum, whereas the thickness of the main walls in relation to the dividing walls are Maximum twice, and the thickness of most of them are between 40 and 55 cm, and often in the first ridge used a one row of stones as foundation of the building. But the small walls from the beginning have been made with stratum. The main entrances are mainly to the Southwest (sunshiny). The fastening method is used for connecting the walls in the corners, and in the remaining height of the buildings, there is no sign of tension and cracks caused by the difference in load occurrence in the corners.

Abstract
Of the common types of late architecture in Iran various mastery buildings some examples of which were made during the Qajar period, that some examples these types are considered by the rulers of the cities and villages of this period. The Varkaneh village is located in the Eastern Alvand district and in the central part of Hamedan in the mountains area, and with Arzanfood-Varkaneh valley 15 km is away. The village has been governed in the Qajar and Pahlavi periods by Naqikhan and Mehri-Khanoom. From the presence of Qaragozlou’s family in the village of Varkaneh are two monuments of the “mastery house” and “stables of breeding horse” with distance of 100 and 500 meters outside the village respectively. Among the buildings of state as selected patterns two different types of local court architecture and comparable to the master’s buildings collection (Qaravol Khaneh) Aghovlar in Talesh will be investigated and analyzed. The main purpose of this paper is to recognize the patterns and transformations created in traditional roral architecture Based on ideas and methods of transformation in two different types of mastery buildings of the Qajar period and beyond. Accordingly, in the present study in addition introduces a descriptive - analytical method, has done analysis and classification of elements of rural architecture and fluently social transformations in the formation mastery architecture of the Qajar period in the Varkaneh village. Questions of this study: What factors have led to placement of these buildings outside context of the village? These buildings under study, how much have been effective of the area architecture? The result of this research is show that the architectural features of these two buildings, a part from the Varkaneh village texture with the effect mastery architecture and European architecture on the Qajar period they were made with indigenous materials.
Keywords: Qajar Architecture, Varkaneh, Mastery House, Stables of Breeding Horse.

Introduction
From examples of architecture courtesy in Qajar period is mastery architecture of Qaragozlou tribe in Varkaneh village of Hamedan. These buildings in terms of construction and materials are the most unique architectural works of this period. “Naghi Khan Qaragozlou” has been “Khan” in the village of Varkaneh that after him his daughter becomes ruler. From the Qaragozlou tribe are two buildings of “mastery house” and “stables of breeding horse” left in the village. The “mastery house” is related to the Qajar period and “stables of breeding horse” related to the early Pahlavi period. Therefore, in this study raised the following questions: What factors have led to placement of these buildings outside context of the village? These buildings under study, how much have been effective of the area architecture? The result of this research is show that the architectural features of these two buildings, a part from the Varkaneh village texture with the effect mastery architecture and European architecture on the Qajar period they were made with indigenous materials.

The Mastery House of Varkaneh
The mastery house of Varkaneh is located about 100 meters south of the village. It building related to the Qajar period. It is a two story building and has a crucifixion map.

The Stables of Breeding Horse of Varkaneh
Mehri Khanom Qaragozlou after becoming the ruler of the village, with help of the royal society, she made a stables in the south of the village. This stables for was taking care horses in spring and summer. This stables is to form of separate building, but it is part of the Varkaneh village. The building has a length of 22×72 meters and a total area of 1584 square meters. The result of this research is show that the architectural features of these two buildings, a part from the Varkaneh village texture with the effect mastery architecture and European architecture on the Qajar period they were made with indigenous materials.

Conclusion
Protecting and maintaining buildings, especially monuments is one of the most important steps that can be taken in relation to the valuable work of past ancestors. Where cannot be keep well or continue to use it, it definitely disrupts the life cycle of the building and causes irreparable damage to it. In these situations, natural and human factors always effect the building and damage it. Since the damage caused by the building gives it an unpleasant appearance, it is also difficult to operate and maintain it. Today are monuments that life cycle has been destroyed due to negligence. The collection of historical works in Varkaneh, is one of the most valuable remains of the Qajar period, because of neglect exposed to distraction. This collection can be moong the effects of the master rural area. Which has been driven by the central government, feudalists, and the productivity of the agricultural and natural an ability to meet the needs of the court. The Varkaneh master collection in fact has been one of the buildings local governor’s seat. These boilding have been governed by the family of Qaragozlou and used for nomadic residence in the spring and summer. The Varkaneh master house has been made white rocky material and cruciate map of unique works. That with method the extrovert architecture and interior spaces are enclosed between walnut and poplar tree. The stone building master’s house shows the innovative use of local and native capabilities so as to resist the cold weather of the mountain. Horse stables have been made white and this kind of approach, property and clever thinking of choosing a place, built in a stalemate valley due to the lack of written evidence, it is not possible to accurately determine the date of construction of both buildings. The result of this research is show that the architectural features of these two buildings, a part from the Varkaneh village texture with the effect mastery architecture and European architecture on the Qajar period they were made with indigenous materials. These both buildings related to the Qajar period these buildings are comparable with Aqhovlar building in Talesh.

Abstract
In the history of architecture, one of the elements to transfer the vertical forces in buildings has been columns. They appeared in various forms depending on the nature of forces, architectural styles, available materials and joints applied. Examination of columns may revive and reveal certain parts of the lost knowledge of Persian architecture. Also, such an examination may help to categorize columns in terms of form and structure. The final form of the stone columns in pre-Islamic Iran has been directly influenced by their size and form of the trunk, base as well as capital. In this regard, columns have been often examined only in case studies. The present article, however, has studied the stone columns in pre-Islamic Iran in terms of geometric aspects. Data were mainly gathered based on library sources and field studies. In order to do a systematic classification, the stone columns were photographed. This article aimed to study the impact of form and size on the structure of the stone columns in pre-Islamic Iran. The results implied that the forms of base and shaft in stone columns of ancient Iran were mainly influenced by the vernacular motifs common at the time; bases of the stone columns were in cubic form or in the form of inversed vase. Similarly, the shafts of the columns were in simple, fluted and gadrooning forms. However, formation of the capitals is an adoption of forms found in columns of other civilizations. The forms include floral, zoomorphic a human images. 
Keywords: Geometry in Architecture, Structure of Stone Columns, Persian Monuments.

Introduction
Architecturally speaking, the formation of columns might be attributed to the idea that a given space was supposed to be extended. Columns transfer the weight load of the roof to the ground. At the same time, some archeologists believe that columns appeared when large flat roofs were built (Firouzmandi, 2008: 29). The oldest columns in Iran date back to the 6th millennium BC. Certain examples of which can be seen in western and North-west archeological sites of the country (Rezaienia, 2008: 329). The existence of columns went on to subsequent eras. However, since some of them were made of wood they did perish and only their stone bases survived (Firouzmandi, 2008: 29). The oldest examples of stone columns can be found in Median catacombs. This trend can also be observed in next eras and even in given monuments which columns played no structural role, columns embedded in walls were used. Geometrically, the stone columns used in pre-Islamic Iran functioned not only as structural element, transferring vertical forces, but also as architectural decorations presenting beautiful images in spaces. Hence, examination of the stone columns may help reveal the ancient architects’ capabilities to transfer forces structurally and to form architectural spaces aesthetically. So, in this study, the following questions are raised: Are any specific geometric proportions between forms and motifs used in column capitals of the pre-Islamic Persian monuments? Which kinds of geometric forms have been used more commonly in Persian column bases? What are the most commonly used geometric forms in the structure of Persian ancient columns?

Research Finding
One of the oldest usages of stone columns can be observed in columned halls in Māni sites. Hassanlou hill is a prime example in this respect. The survived monuments from Median era in which columns have been used can be divided into two groups: The first includes certain columned halls like those existing in archeological sites. The second includes Median catacombs.In terms of functional columns, Median  catacombs can themselves be divided into two groups: The first includes catacombs which have free columns in entering gate. The second group includes catacombs which have half-columns in entering gate. Columns in Achamenid architecture played more important role compared with earlier eras. The column bases appear in different forms including cubic and bell-shaped the latter of which are different from each other in terms of patterns and motifs applied. The trunks are either smooth or fluted. In addition, in Achamenid era, the column capitals appear in a variety of animal forms including bull, lion, horse, griffin and bull-man. The columns built in Seleucid era have been adopted from Roman order. Columns in Arsacid era can be grouped into three classes: Greek order, Persian order and vernacular style. The columns adopted from Greek-style generally appear in three common Greek orders: Corinthian, Doric and Ionic. In addition, the columns adopted from Achamenid style have cubic bases and capitals representing two animal heads in opposite directions. Columns in vernacular style represent square or octagonal trunks with or without patterns. Columns in Sassanid monuments, however, are the continuation of those in Arsacid monuments in form and style. The most commonly used capitals are in the form of truncated pyramid. The upper base of the pyramid is square in form and the lower one is circular decorated with repetitive animal or floral patterns. There are, of course, capitals adopted from Corinthian order. The trunks survived of the Sassanid columns are in simple, fluted or spiral forms with or without relief pat. 

Conclusion 
Column capitals in ancient Persian architecture include a variety of forms and decorations. Some of the forms like spiral patterns may play decorative role on the trunks. However, the spiral forms may only appear on capitals. Also, column bases are mainly cubic, bell-shaped or circular in form. Cubic bases are more common which appear in different forms visible in all but eras examined. In terms of form and decorative elements, column capitals in two Achamenid and Arsacid eras are more similar to each other than those in other eras. Other than decorative forms used in the bases, trunks and capitals, geometric patterns have been also used as decorative elements including floral, animal and human ones. Of course, floral forms have been most commonly used. With respect to the trunks, smooth circular trunks have been common in all eras studied. They may appear with or without fluted or spiral forms. Despite the importance of columns in pre-Islamic Persian architecture and their role in forming columned spaces, no comprehensive examination, in terms of geometric classification, has been made in this regard. In this study, the components of Persian stone columns in different pre-Islamic eras were classified geometrically. Other researcher may carry out similar examinations on architectural columns in Islamic era, classify them and determine the similarities and contrast. 

Abstract
In architecture a native of Iran is one of the principles of designing urban spaces people heir. Iranian architect has always been the human needs and demands into consideration. The architect of the past based on the desired climate space architecture in order to provide the human comfort design. Climatic conditions, along with other environmental factors, including the most important factors in the formation of the urban tissue. According to the characteristics of the architecture of the hot and dry climate of the burning sun of Iran and high thermal grade set, one of the last in the direction of the architect prolegomena ghosting in designed and produced Gzarha, awning. The awning are enable in the alley and Gzarha, which is part of Ford’s baths and climatic elements as well as the optimum biological requirements, in addition to making in retrofitting buildings of both sides of the Gzarha role. Unfortunately, nowadays in Iranian architecture, awning, to have been forgotten and the urban tissue of the awning or totally destroyed or have been to have been abandoned. With the recognition and evaluation of the architectural had knowledge of the geometry of the design knowledge can be structural elements of the ‘ climate-and once again, and also can be found in contemporary design and the urban tissue of the upcoming hot and dry climate of these special elements of the template. Between the geometry and the architecture of Yazd Fahadan quarter awnings body, and there is significant direct relationship. Based on the literature reviewed thus far, little research on the subject of the typology of Iranian awning and reviews of this climatic elements-from the perspective of structural knowledge of geometry.
Keywords: Indigenous Architecture of Iran, Geometry and Proportions, Consecutive Awning, the Yazd Fahadan Quarter.

Introduction
More research on the concept of the awning as the climatic element, check its stability in the amount of Gzarha and typology in the cities of Isfahan, Yazd, Kermanshah and because Shushtar. This document first geometric features of the architecture of the neighborhood, Yazd Fahadan awnings case is assessed. In the present study research methodology in terms of the objective applied-and in terms of the fundamental, method, method of inductive reasoning. The data field of a library, and on the left-hand tyranny. As well as the method of the analysis of qualitative data, quantitative methods-. After the library studies about the awning and its species, the hot and dry climate, awning, city of Yazd. Given that the neighborhood is one of the valuable historical neighborhoods Fahadan city of Yazd and had the original on the awning has chosen this neighborhood Neighborhood and 25 examples of this continuous awnings precious historic texture of the randomly selected, shooting data and to invoke the method of inductive analysis of the entire case apart. In this study, 256 Motalah sample random item selection and expressed. Between the geometry and the architecture of Yazd Fahadan quarter awnings body, and there is significant direct relationship. Based on the literature reviewed thus far, little research on the subject of the typology of Iranian awning and reviews of this climatic elements-from the perspective of structural knowledge of geometry.

Research Findings
This article focuses on the impact it has had on the geometry and shape of the neighborhood architectural desired awning case analysis. This research was completed in line with the previous research and reviews of historical proportions awning Fahadan quarter of Yazd. Based on the review conducted, became apparent between the geometry as a factor influencing the Fahadan quarter of Yazd awning architecture machines. The awning case study in terms of the geometry of the plan and the facade proportions and comply with the Iranian. The planning rectangular Fahadan quarter of Yazd awning is complete to the ratio of 1.73 and the ratio of that follow. This was evident in the analysis of the maximum number of the awning case reviews in terms of placement location in the middle of the pass. The largest number of covering arch with arch, and most of these Mazh awning in the direction North-South geographic have been drawn. As mentioned, an important element of the native architecture awning and climate are considered that Iran nowadays knowledge making it to oblivion. With this special climatic elements can be revived by the ancient native patterns as well as in the construction of the urban tissue and forming of new concepts that are of interest. In this study, the historical neighborhood of awning plan and valuable knowledge from the perspective of Yazd Sahadan geometry and rectangular proportions of Persia were analyzed. In future research can be found other than to work in Iran and other Persian architecture in the structure and architecture of the climatic elements-structural (awning) about the investigation. This test also can be used for other cities and places of historical texture of Yazd.

Conclusion
As mentioned, an important element of the native architecture awning and climate are considered that Iran nowadays knowledge making it to oblivion. With this special climatic elements can be revived by the ancient native patterns as well as in the construction of the urban tissue and forming of new concepts that are of interest. In this study, the historical neighborhood of awning plan and valuable knowledge from the perspective of Yazd Sahadan geometry and rectangular proportions of Persia were analyzed. In future research can be found other than to work in Iran and other Persian architecture in the structure and architecture of the climatic elements-structural (awning) about the investigation. This test also can be used for other cities and places of historical texture of Yazd.

Abstract
Hamadan great mosque, the oldest mosque in the old urban context, is located between the city market and the central square. This prominent mosque belongs to the early Islamic centuries, which has been rebuilt during various periods, especially the Safavid and Qajar periods, but isn’t remains of the ancient structure of the mosque, and the current structure belongs to the Qajar period. Despite the general features of this work, the shape of the mosque building has a great impact on bringing the building in line with the climate. Now the question arises to what extent has the region’s climate been able to influence the process of mosque formation?  And to what extent does climate modeling ensure the durability of the mosque’s structure? Based on the above questions, the purpose of the present study is to introduce and analyze architecture of great mosque by using descriptive-analytical method and relying on study resources and field studies to provide answers to the questions raised. The result of such a study can be seen in influencing the architectural features of the mosque from the region’s climate; this work, in addition to its religious function, the location of the mosque and its location along the main market of the city, has led the mosque to play an important role. According to the architectural structure of the mosque, the major developments in the building are related to the Qajar and contemporary periods; the structure of the columns of the nave of the mosque, It has a dome, minaret and sangab, and is the only example of a dome mosque of historical value in the urban context of Hamadan.
Keyword: Hamedan, Great Mosque, Architecture, Climate.

Introduction
Hamadan great mosque has always been one of the most important historical, architectural and archeological studies in Hamadan. About change, development and restoration carried out in the Mosque of historical, geographical and social remained critical of the Islamic period. Which can sometimes be compared with evidence in the current structure of the mosque, and sometimes little archaeological evidence suggests that parts of the building existed in the past. As it comes from historical sources, the core of the structure of the Hamadan mosque dates back to the Early Islamic period, which has been repaired and added to over the course of the following centuries (Hojbari, 2006). In addition to the religious function, the location of the mosque and its location along the main market of the city have led the great to play an important role in shaping the design and layout of the city (Mehriar et al., 1999: 54). Due to the architectural structure of the mosque, the major developments in the building are related to the Qajar and contemporary periods. The structure of the mosque is subordinate to the pillar-shaped hall, has a dome, a goldsmith and a Sangab, and is the only example of a dome mosque in the urban context of Hamadan. Structural features and climatic principles governing the structure of the mosque led the author to fully describe the architectural structure of the mosque of Hamedan in a descriptive-analytical way.  Undoubtedly, this method of analysis can greatly eliminate the gaps in the study of structural, decorative, and climate change in the structure of the mosque. Based on the aforementioned approach and based on geographical, historical and architectural texts, a comprehensive and complete analysis of the mosque’s location and its architectural and structural analysis is obtained. Therefore, in this study raised the following questions: What extent the climate of the region has been able to influence the process of mosque formation? And to what extent does climate modeling ensure the durability of the mosque’s structure? 
 
Great Mosque
The square-rectangular square-plan mosque is incomplete, with a rectangular courtyard spanning three porches in the South, East and North, several bedrooms, a brick-covered dome, a dome, six minarets and several chambers.  The building under consideration from the perspective of construction and architecture from several different and interrelated parts such: Entrance, Vestibule, Courtyard, Ivan, Chambers, and the hall is formed around. The main entrance of the mosque has been West and market in the past, but with the creation of new buildings and a new entrance on the North side of “Ekbatan Street” the main entrance has been moved to this direction. The old mosque entrance to the market can be accessed through a vestibule to various parts of the mosque. Another entrance to the mosque is on the Southeast side of the market through a corridor. The courtyard of the mosque has a large pond in the middle, porches, chambers and halls around, the courtyard is about 2 meters below the adjacent alleys. The South porch of the courtyard has two shallow arches that have two short and thick minarets on top of this porch. Behind the porch is the dome space of the mosque, which, along with the porch, forms the core of the old mosque, with an altar built on the South side. The dome is of two-shell type and is of architectural suitability; the dome leads to the columned bed sheets through the side porches; on the West side of the dome is a mosque with proportional stone columns that access the courtyard and dome through the entrances. On the West side of the courtyard and adjacent to the aforementioned nightclub is another columned hall, opposite the South porch and on the other side of the porch aisle and bed sheets in a new way with flat cover built on top of the middle porch of the two minarets, which is an extension of the recent period, the porch overlooking the new mosque on Ekbatan Street also has two minarets (Molazadeh and Mohammadi, 2000: 243-244).  

Conclusion
Designers of Hamedan great Mosque have applied techniques to adapt to the climatic conditions of the cold foothills, a major problem in these areas is winter cold. Therefore preventing heat dissipation in different parts of the building is a top priority for designers (Tahebaz and Jalilian, 2011: 63). The plan of the mosque is a square-rectangular mosque that is integrated with the surrounding area and the mosque building is adjacent to the adjacent buildings, which also helps maintain the heat inside the mosque as well as the adjacent buildings (Pourshabanian, 1397: 67). The mosque has a central courtyard with a low infrastructure compared to the entire mosque. Part of the body of the mosque is submerged in the ground due to the lower level of its adjacent street texture, leading to greater vulnerability of various parts of the building to moisture(Ibid: 47-48). And besides the beauty of the building materials, it is also damaged (Ibrahimzadeh, 2015, 2: 796).  

Abstract
Using the column element provided the necessary context to extend the architecture spaces. According the archeology findings the north-west area of Iran, due to the existence of abundant wood and stone resources has been leading using this element. In view of the remaining of the ancient columned buildings, the importance of column in the past is understood. Also during the Islamic era the element play a key role in the buildings of this region. In the Ilkhanid and Safavid era due to the climatic and cultural reasons, stony and wooden columns were used with abundant decorations with capital and base plinth in some mosques of Azerbaijan. It seems that Asnagh and Jamalabad Mehrban mosques are the start point of columned architecture with laborious decoration that in the following they reach to peak beauty in the Safavid columned palaces. The present article, on one hand, studies the process of column evolution in this region and, on the other hand, looks for the origin of the architecture tradition of decorative columns used in the mosques and palaces of Safavid era such as Ali Ghapoo in Isfahan, Bonab and Maragheh. The data gathering method include field visits, recording and documenting the data that finally was analyzed using descriptive-analytical method and using library studies. 
Keywords: Architecture, Azerbaijan, Column, Asnagh Mosque, Jamalabad Mosque.

Introduction
Architecture of every nation is a reflection of its thought and economic situations. The climate circumstances, beside these factors, also play a role an essential role in the formation of architecture. Materials and decorations also have a close relationship with these factors. Using column in the great building has a long history. Column is designed mainly to support the heavy load of roof and generally plays the role of strength and beauty of a building. In the ancient hills such as Yaniq Tapeh probably to cover the ceiling of the circular rooms the central columns have been used. The columned halls of Hasanlloo (Dyson: 1989), Nooshijan (Stronach:1978), Goodin Tapeh (Young: 1969), Babajan (Goff: 1969), the Mad’s catacombs and Achaemendis palaces (Sarfaraz and Firoozmandi, 2006), Parthian and Sassanid temples (Herman, 2008) and palaces represent the use of column in the past architecture that shows the importance of column in the pre-Islamic architecture. In the Azerbaijan area due to the mountainous climatic conditions, the architecture features of Iranian mosques such as porch and central courtyard are less observed. And the central courtyard in this climate is converted in harem (shabestan) through covering the ceiling and using column (Omrani, 2007: 18).  
In the Ilkhanid and Timurid era the element of column was applied in stony form with moqarnas capitals in the mosques of Azerbaijan. By the beginning of Safavid era, we observe changing the material of column and capital from stone to wood in the mosques. In this period, the procedure of using column was maximized and in the following affected on the columns and capitals of Safavid palaces as well as the buildings of Qajar era, particularly in the bathrooms and mosques. This article studies the background and evolution of applying column and its function in the architecture of Azerbaijan and the role that played in the architecture of the columned palaces of Safavid era. 

Review and Analysis 
The main element in the columned buildings to construct column and ceiling coverage is wood. Probably one of the reasons that in the early centuries of Islam the normal form of dome and porch becomes the most common architecture method is lack of wooden resources in some regions (Ukan, 2002: 203). But in Azerbaijan due to the suitable environmental conditions for growth of trees and availability of them, the columned architecture continues its life more or less during the medieval Islamic centuries. Entering the Ilkhani era and transferring centrality to Azerbaijan, the old procedure of columned architecture appeared again and was represented in the local mosques of Asnagh and Jamalabad and then became the architecture pattern of mosques of Safavid era in Azerbaijan and columned palaces of this era. 
The most important feature of Asnagh and Jamalabad mosques is stony walls and columns and using timber to cover ceiling and also the decorations of capitals and columns that continues to exist in Safavid era in the columned mosques of Maragheh, Bonab and columned palaces of this era. The height of the stony columns of these mosques is consistent completely with the height tendency of Azeri style of Ilkhanid era. The stony columns of Mollarostam and Sheykhbaba mosques that are related to the Timurid era are the climax of the art of column carving. They are implemented by the same procedure of Asnagh and Jamalabad mosques with the difference that inscriptions have been made on the columns body. Given the remaining of these columns it seems that in the Timurid era, construction of columned buildings was in Ilkhanid method with the same materials. 
In Safavid era due to developing many buildings and acceleration in architecture, the stony columns were substituted by wooden columns with the same dimension and decorations in order to speed up the construction of buildings. In this era the high wooden columns were put on the stony plinths. The capitals were made from timber and moqarnases were decorated by inscription and painting. 
Among the most famous wooden-columned mosques of the early Safavid era affected by Ilkhanid and Timurid stony-columned mosques are: Mollarostam, sheykhbaba, Rihan, sheykhtaj, Zarir, Mehrabad, Zargaran, Ajabshir etc. among the most important decorative features of these mosques can refer to the moqarnas decorations and paintings on the plinths, high wooden narrow columns, stony plinths as well as the painted wooden ceilings that in the continuation of their evolution process effect on Safavid palaces of Isfahan including Chehel Sotoon and Ali Ghapoo palaces and other columned buildings of this era. 

Conclusion
Column in architecture is used mostly in the regions in which the resources of wood and stone are available sufficiently. Azerbaijan is among these regions. Existence of sufficient wood and stone resources has resulted in construction of columned mosques in this region of which most prominent examples are Asnagh and Jamalabad mosques. The columns of these mosques represent the peak of column carving in the Islamic era. How these mosques are constructed and ceiled affected on the architecture of the next periods throughout Iran, such that a close similarity is observed in the columns of these mosques with the Safavid and Qajar era. Further, it can be concluded that construction of Safavid columned palaces somehow complement Ilkhani columned architecture that was represented in Asnagh and Jamalabad mosques and after its evolution period in Safavid wooden mosques of era was utilized in the construction of palaces. 

Abstract
To balance the needs and actual or potential facilities, mankind has tried along with time. Water, ground, soil, road is from environmental factors forming a living place while one or more factors may play more important role depending on some situations. The culture is created due to people interactions and is progressing longitudinally and affects human activities. Ignoring the environment makes the debate impossible on cultural and behavioral conditions. Culture creates sites and phenomena around the spaces and places. Architecture is one of the main sites of culture in environment. Natural characteristics in the region of Ghahestan made the Ismailia – in the Islamic middle centuries - to establish defensive buildings due to cultural and religious conditions. The results made them to be in accordance with the political and natural conditions of the time. In spite of some environmental limitations, they provided their need in the environment and caused some sort of cultural and environmental accordance in the region. This study introduces the Kouh Zardan castle of Zirkouh city in South Khorasan. This castle has spent two different residence eras. The castle was used as a defensive place at the first era may be known as Saljooghi. Ilkhani’s were the second residents.The main question of the research is, what role has the natural geography of the area played in the castle of Castle Zardan Mountain architecture? The castle of Zardan Mountain has been built with regard to the environmental conditions of the area and the impact of the environment in the castle architecture space is not only in the use of native materials, but other factors such as climate, altitude, distance and proximity to water resources, geological structure and ... has played a key role in the formation of the castle. This paper is descriptive and analytical and its data has been through library resources and field surveys.
Keywords: Kouhzardan Castle, Architecture, Environment, Culture, Vegetation, Water resources.

Introduction
The breadth of the land of Iran, along with the diversity of its posterity, has created a situation in which the inhabitant should think in a special area of thought with creativity and sharpness in order to maintain, maintain and maintain their place of residence (Pazoki Tohruidi , 1376: 101). Environmental conditions, especially the climate, soil type, water resources, etc., can play a crucial role in the formation of a civilization (Wylie, 2007: 11). Among other factors that make use of these conditions in the environment, culture is. Culture is the result of an interpretation that humans themselves and their relationships with each other and nature (Abedi Sarvestani and Shah Vali, 1391: 2). If one looks at one of the applications of culture, then architecture as an outlook for human beings is one of the important aspects of culture that is studied in the geographic area as a perspective (Fayaz et al., 2011: 92). In many parts of Iran, there are works of old castles that have been constructed with the administrative and political conditions of their period and connect with their surroundings and create a solid structure. Quhistan is one of the places that has caused a favorable environment for the construction of the Ismaili dome in the Middle Ages due to its mountainousness due to the desert of central and loot, the plain called Afghanistan and the political and religious conditions. Castle Mountain Zadran One example of this type of castles, in South Khorasan province is located in the city Zirkouh the height of the mountain fortress Zadran on it and mastery of the environment, a perfect opportunity to the mountain’s topography around The fort is composed of mountainous and plain. In this article, the geographic conditions of the area and its impact on the architecture of Castle Zardan Mountain are discussed.

Castle Zardan Mountain
Castle Zardan Mountain is located in South Khorasan province, Zirkouh city and Zardan village, and is based on the point (UTM) at latitude and longitude 747004/3707960 with an average elevation of 1,770 meters above sea level. Castle Zardan Mountain is located above a single mountain (between 50 to 90 degrees) and overlooks the surrounding plains. The length of the castle is 100 meters and its width is 80 meters with an area of 8000 square meters and a height of 92 meters from the surrounding environment. The castle is based on a nearly square shape (Nasrabadi, 1391: 111). The architectural features of the castle include the remains of several towers, parts of the fence, the walls of the castle’s interior spaces, water cabinets, and several chamber-covered rooms. Citadel of the castle is located in the highest castle space. Some of the architectural spaces of the fortress are crafted in the rock form, so that rocks from the bed of this space can be used as building materials for the walls. In view of the architectural space of the castle building, it is seen that most of the residential spaces of the castle are opposite to the cold weather of the winter, so as to see some kind of compatibility with the winds of the area in this castle. For the construction of Ismaili castles, in addition to choosing it geographically, in the harsh areas, the villages near the fortress were chosen according to the Shiite religion, especially the Shiite Ismaili, as well as the environmental facilities including the water they had. Castle Zardan Mountain is located in a relatively blue area and today it is rich in agriculture. In the choice of castle, the environment was also considered vegetation, so that if materials such as bricks and pottery or melting metals were used for molding weapons, it was possible to make furnace with regard to vegetation.

Conclusion
Climatic factors have created buildings and spaces that are consistent with the environment, which is in fact the outlook for warm and dry regions, which expresses the complex relationships of man with its rough environment, so that architecture is the most obvious type of landscape (peasant, 1382: 68-67). Among these architectural views, it is possible to construct an Ismaili dome in most parts of Iran, especially in Qehistan. Castle Zardan Mountain is one of the Ismaili castles in Ghahistan, which is built according to the environmental conditions of the area and is related to some kind of architectural complexes of the castle with surrounding environment. Environmental factors were also very influential in the construction of the Castle Zardan Mountain due to cultural and historical factors, while how to form the fortress in order to adapt to natural conditions is more than anything else related to its surroundings. The influence of the environment in the castle architecture was not limited to the use of indigenous materials, but other factors such as climate, elevation, distance and proximity to water resources, geological structure, etc., also played a key role in the formation of the castle. In general, the most important factor is the formation of a water culture, access to water, and whether these water structures can be seen inside or outside the castle. But from other points of view, the castle landscape architecture is surrounded by the surrounding environment around the castle. The communication route is also seen in the perspective of the castle of Mount Zardan and other Isma’ili castles close by. The Castle Zardan Mountain is located on a single high mountain point with a steep pitch towards the surrounding area, for the sake of ease with the surrounding area and connecting with other Ismaili castles in the landscape.

Abstract
One of the main types of rock monuments is hand-carved ritual-religious spaces. These handmade spaces have long been considered, sanctified and respected by religious social groups who were committed to religious practices. From this perspective, it can be stated that Maragheh region has been one of the most important, rich and long-lasting centers of ritual-religious architecture in the history and culture of Iran. In an era, in which ritual manmade spaces have lost their influence in many areas of ritual prosperity and sacred power, some ritual-religious manmade spaces in Maragheh still have an active and prominent presence. Accordingly, the present study, while identifying, introducing and explaining the special features of the ritual-religious hand-carved spaces of this region, has also addressed the formation factor of these ritual spaces; and seeks to answer the following question: to how many types are the ritual-religious hand-carved spaces in Maragheh divided? Therefore, along with the field study method applied for recording and explaining the current situation, library studies were also used to identify the factors influencing the formation of ritual-religious architecture in Maragheh. The results of the studies indicate that 8 religious-religious rock monuments have been identified in the county of Maragheh. Typologically, the above-mentioned rock architecture can be classified into surface and subsurface forms. Also, in terms of typology and classification of the application nature, these works have had different uses, such as: a) mosques, b) monasteries, c) churches, d) Buddhist temples, e) open temples, f) crypts, and h) rock graves. Many of these sites are now ruined, however, some spaces have retained their sacred position and are being used with some modifications.  
Keywords: Maragheh, Rock Architecture, Typology, Ritual-Religious Use.

Introduction
The county of Maragheh is located in the northwestern part of Iran in the province of East Azerbaijan, on the southern slopes of Sahand Mountain. According to national divisions, the county of Maragheh has two districts (central and Sarajo) and six villages. The county of Maragheh consists of two separate parts: the northern areas of the county that are mountainous and the central and southern areas which consist of plains and flatlands (Khamachi, 1991: 459). Sahand mountainous mass is one of the most important topographic features of the county, and the southern slopes of this mountain form the configuration of the main part of the county. The general slope of the land in this county is from north to south and the three rivers of Leylan Chay, Mordagh Chay, and Sufi Chay are the important rivers that supply the water needed by the region (Morvarid, 1981: 12).
In the county of Maragheh, numerous historical monuments are remained from different periods, some of which are used as ritual-religious hand-carved spaces. Ritual-religious hand-carved spaces in Maragheh, in particular and other areas in general, have long been considered, sanctified and respected by social groups, according to the existing evidence; Therefore, in this paper, it has been attempted to explain the formation factor, analyze the use nature of spaces and the period in which they have been applied using the a spatial archeological approach and archeological surveys after introducing the ritual hand-carved spaces. The current research has been conducted in order to answer this fundamental question: to how many types are the ritual-religious hand-carved spaces in Maragheh divided? Moreover, the purpose of this study is to investigate and analyze the typology of the mentioned hand-carved spaces. 
Methods: The present study has been conducted using a descriptive-analytical method and data collection has been performed using library methods and field visits from a large number of hand-carved spaces in different parts of the county of Maragheh.
The Significance and Necessity of Research: The rocky and cave nature of worship places and the study limitations of the ritual-religious hand-carved spaces in Iran have caused any religious hand-carved spaces to be associated with Mithraism; however, little evidence of Mithraism has been identified in these sacred spaces. Accordingly, by conducting studies on the ritual-religious hand-carved architecture in the county of Maragheh, it is possible to provide a comprehensive classification of this type of architecture and determine the general appearance and nature of their spaces in this region. 
Research Question and Hypotheses: The current research has been conducted in order to answer this fundamental question: to how many types are the ritual-religious hand-carved spaces in the county of Maragheh divided? One of the hypotheses that can be proposed in the present study is that the ritual-religious spaces of Maragheh have been formed in two periods: the first period is related to the pre-Islamic period, which was influenced by the Urartian culture. The second period is related to the Islamic period. In the Islamic period, the greatest influence in shaping these spaces has been the influence of beliefs from eastern cultures, especially Buddhists and Christians.

Conclusion 
Hand-carved architecture is a special type of architecture that has been created by humans in order to adapt themselves to their environment. In the extensive territory of Iran, due to climatic, ritual and cultural diversity, remnants of this type of architecture can be seen in its different regions. One of the important reasons for the tendency of human beings in different schools towards the rock architecture was the ritual and religious structure of the society, which required turning to rocks and mountains. In the meantime, the ritual-religious hand-carved spaces of the county of Maragheh have been a manifestation of the spiritual life and cultural knowledge of the residents of this region. These spaces have a special place in the whole beliefs of the residents of the region; this has made the decorative elements, architecture and special location of these spaces to be different from other rock works. Following what has been discussed in the text of the paper, the results of library and field studies of hand-carved spaces have demonstrated the influence of ritual and religious structures of Maragheh society in the formation of some of these spaces. Due to the special geographical location of Maragheh region throughout history, the region has witnessed different ethnic groups and special religious beliefs. According to this view, the ritual-religious spaces of the region in the pre-Islamic ages have been created in the form of hand-carved burial spaces (crypts); and in the Islamic period, these spaces have been mostly carved into rock contexts in the form of hand-carved worship temples. 
In the mid-Islamic eras, especially during the Ilkhanid period, Maragheh was the center of various beliefs and this factor has formed the basis for the formation of ritual-religious spaces of Buddhist, Christian and Islamic followers. From this perspective, the county of Maragheh, especially on the banks of Sufi-Chay River, is one of the lively, active, and rich centers of tradition and ritual hand-carved heritage. Accordingly, most of the investigated worship spaces are concrete, objective and real manifestations of the cultural-religious continuity and spiritual life of the people of this region from the Ilkhanid period, and even today some of these places have retained their sacred and ritual status.
 

Abstract
Vaqf (endowment) is one of the admirable Islamic traditions which have made the Muslims construct the buildings and different complexes based upon religious advises and also fair-minded of devotees such as kings and their relatives, ministers, politician, princes, merchants, and the other fair-minded people during the Islamic period. Most of these buildings still survived and lasted up to now. The nature of the devotion and its existence reasons not also was the cause of public utility constructions but also has guaranteed the preservation of those buildings and their urban zones. The Safavid period was one of the flourishing periods in terms of public utility constructions in the frame of devotion. This study aims to introduce the Aligholi complex and the influence of devoting traditions and its consequences on how it lasted from the construction till now. The base of this study is around educing devoting deed information of Aligholi Agha complex and benefitting from its contents and comparing the stated cases to the existing position and showing this point that how a building or complex-forming under the support of devoting system, and how devotee could guarantee the survival and durability of the complex after the construction.To influence the preservation of religious buildings and to regulate the urban zone around them, in this article we have studied the historical complex of Ali Qoli-Agha, which is an architectural masterpiece of Safavid era public buildings in Isfahan and formed within the framework of the endowment. In addition to regulating and forming the urban zone around it, this complex has also been the cause of its preservation and survival in the following periods. The Aligholi Agha historical complex is an architectural masterpiece of public utility in the Safavid period in Isfahan. This valuable historical complex has been built in the late Safavid period by the order and economical support of Aligholi Agha, who was one of the eunuchs in Shah Sultan Hussein Safavid’s court and then devoted to charity affairs. This historical complex included a mosque, bath, Bazar, Sagha Khane, Timche, Caravanserai, school, and Zoorkhane, which the three late places have ruined during the time.
Keywords: Vaqf (endowment), Formulation, Urban Context, Safavid Architecture, Aliqli Agha Bath.

Introduction
One of the objectives of this study is the effect of the endowment tradition and its consequences on the formation of public buildings and the durability and survival of such complexes from the time of construction to the present, with a case study of the Aligholi Agha complex as one of the complexes established in the Safavid period in the city of Isfahan. In this study, we seek to answer issues such as how the endowment affects the formation of the Aliqoli-Agha complex and its role in shaping the urban zone around us, and the preservation and survival of this complex from the time of construction onwards. The basis of this research is around extracting the contents of the endowment deed of Alighali Agha complex and benefiting from its contents and matching the items mentioned in it with the current situation and stating how a building or complex is formed under the endowment support and after construction, the endowment tradition and how the Vaqif (the person who endows) conditions could have ensured its permanence and survival.
With the development and flourishing of the architecture of the Islamic period in the Safavid era, the construction of religious and public buildings such as mosques, schools, baths, caravanserais, bridges, in the form of a complex in the city appear. During this period, the practice of constructing public benefit complexes with the financial support of kings and other philanthropists and benevolent of that period and the interest in this type of architecture under the influence of Vaqf spread. In addition to the influence of Vaqf as a factor influenced by religion, other factors including political, cultural, and economic factors have also played a role in their creation. The collections are formed together with the construction of a mosque, bazaar, bath, caravanserai, and school, such as the beautiful complex of Dar Dasht (Shah Abbas I period, 1660 BC). The complex of Vazir (Shah Abbas I period), Saroutaghi complex (Shah Abbas II period, 1673BC) in Isfahan were among them and the complex under our research, namely the Aligholi-Agha complex, is one of the most significant of these complexes, which will be built at the end of this period with the creation of the original core of the complex, namely the neighborhood mosque, in 1744 BC, respectively, Caravanserai, School and Zurkhaneh have been added to it, the last three of which have been destroyed during the last three decades.
One of the valid and important endowments of the Safavid period is the endowment deed complex named after him: school, mosque, bazaar, two baths, and other personal property such as mills, agricultural lands, qanats, and gardens. One of the things that give credence to this endowment is the signs and seals of several high-ranking persons, scholars, and prominent personalities of this period in different parts of this endowment deed. 

Conclusion
Accordingly, the Aligholi Agha complex in Bidabad quarter of Isfahan in the form of a quarter center with maximum preservation of the original complex as an urban space that with its physical elements has influenced the formation and regulation of the surrounding texture has been studied as a case study. This research is of historical-analytical type and has been done by library study method by reviewing the relevant materials and also referring to first-hand sources such as endowment letters from the collection as well as reviewing and surveying the historical context and its existing buildings. The questions that are followed in this research are: 1- How has the tradition of waqf and the conditions governing it influenced the formation of the Aliqoli Agha complex and the formation of the texture around it? 2- What has been the role of waqf in preserving and surviving the Aliqli-Agha complex since its construction?
Considering the importance of Aliqoli Agha endowment complex in Bid Abad historic quarter of Isfahan, which is a clear example to show the role of endowment in the formation of this complex and its impact on the formation of the surrounding urban fabric, as well as durability and survival from the construction period to the present according to tradition. The preferred endowment is selected as a case study in the framework of this research. In this regard, the valuable endowment document of Aliqoli-Agha collection has also been studied and its important and key points include quality of endow the collection by Aliqoli Agha, the location of the collection in the neighborhood, endowment places and competitions dedicated to endowments, appointing a trustee, custodian, and supervisor, how to maintain and protect the collection, the names of people present at the meeting and their seals and signs at the end of the endowment and some important points This document has been analyzed in line with the objectives of the research.

Abstract
Urban archeology pays special attention to religious minorities and their role in the historical and social context of cities. The study of subsistence, index architecture, and how religious minorities interact in the urban context are among the topics of interest in this branch of archeology. Tehran’s Ciye Tir and Mirza Kuchakkhan streets, which are the subject of this study, were part of the newly established government neighborhood, according to the division of urban areas in the late Qajar period. Existence of the Church of the Blessed Virgin Mary of the Armenians, The Gospel Church of St. Peter belongs to Protestant Christians, The Haim Synagogue belongs to the Jews and the Zoroastrian Adrian which were created in this area from the end of Nasser al-Din Shah’s reign to the end of the first Pahlavi period has a distinct urban texture compared to other parts of the city. From the perspective of archeology, the present study will examine the architecture, visibility, and interaction of these works in the historical context of Tehran to reveal the position of these minorities in the social structures governing the city. Also, by comparing these works, the amount of influence of each religion in the context of Tehran will be determined. The study found that the minorities had created distinct structures within the urban fabric by changing their attitudes toward religious architecture over the pre-constitutional era. Meanwhile, Armenians, due to their rich history in architecture, have benefited the most from the socio-political conditions after the constitution and have had a great impact on the urban fabric of Tehran. This research is a kind of fundamental research. The research data were collected by field study and library research and presented by the descriptive-analytical method. 
Keywords: Religious Minorities, Tehran, Urban Archeology, Architecture, Visibility.

Introduction
The streets of Ciye Tir and Mirza Kuchak Khan in Tehran are the subjects of this article, which includes four religious buildings by Armenian Christians, Protestant Christians, Jews, and Zoroastrians. These buildings, with the growth and development of Tehran in the late Qajar and Pahlavi periods, were created for various political and social reasons in the western part of the Dolat neighborhood. Leading article for proper understanding and understanding of the social and political conditions of religious minorities after the constitutional period and the first Pahlavi From an archaeological point of view, to examine the influence of religious minorities in religious places and how they interact and view in the historical context of Tehran, as well as the role of different religions in this work. 
Objectives and Necessity of Research: Religious minorities are influential groups in society. An accurate and comprehensive understanding of how these groups interact with the environment affects the proper understanding of social structures. The present study will examine the interaction between religious places of religious minorities and their impact on the historical body of Tehran by examining the ancient comparative study of four religious buildings of Christians, Jews, and Zoroastrians of Tehran around Ciye Tir Street. It will also measure the impact of different religions on each other to reveal the position of minorities in the governing social structures of Tehran. 
Question: How has the texture of Tehran’s city been influenced by the religious minorities during the Qajar and Pahlavi periods? Has the religious architecture of different minorities been equally influential in the urban fabric of Tehran during this period?
Research Methods: This research is a kind of fundamental research. The research data were collected by field study and library research and presented by the descriptive-analytical method.

Identified Traces
The Haim Synagogue is a different structure in Jewish religious architecture. First, it is built outside the Jewish Quarter, and second, it has a clear view of the urban fabric but in terms of architecture, it is no different from the surrounding residential buildings and if the title of the Synagogue is removed from the entrance, there is no distinctive feature between it and other buildings, so it is not one of the most significant and influential buildings.
The interpretation of Zoroastrian past religious architecture and its comparison with Adrienne Tehran shows that the inherent connection of Zoroastrian religious architecture with what existed before Islam has been severed. Therefore, although Adrian Tehran is a magnificent building, its introverted design, which is surrounded by high walls and surrounding buildings, does not reflect much on the overall appearance of the city.
 The Church of Peter was built by American missionaries and the Church of Mary with the architecture of Nikolai Markov. In addition to the differences in the plan of these churches, there is another difference in the location of the church altar. The features of St. Peter’s Church are those of American builders and their distinct religious denominations, so the church’s architectural style bears no resemblance to churches in Iran. Despite its outstanding architecture, the Church of St. Peter’s is not well-visible due to the building’s introversion pattern and is far from public view, indicating a reluctance to be seen in public due to social and political conditions.
Finally, the Church of Mary, with its distinctive architecture, extroversion, and the use of religious symbols, is the most different religious building on Ciye Tir Street and this shows the freedom of action, the application of previous architectural experiences, and the proper use of the social conditions of the time. 

Conclusion
The research shows the position of minorities in social structures and their impact on the urban fabric. In response to the research questions, it was found that religious minorities experienced a level of extroversion and a tendency to see more religious architecture within the urban context, given the distinct post-constitutional social and political conditions. However, the impact of religious architecture on different religions has not been the same in urban contexts.
Unlike in the past, the Jews tended to be seen in the urban space, but the Haim Synagogue is not an influential building in the urban context due to its lack of special architectural style and significant elements in architecture. Archaism, the display of past splendor, and the use of Achaemenid architectural elements were essentially in harmony with Zoroastrian thought, but the type of introverted architecture did not place Adrian among the most influential buildings in the urban fabric. Religious missionaries of the Protestant denomination, despite the architectural capacities of the Church of St. Peter, were reluctant to reveal themselves in the urban fabric due to government restrictions and opposition from the Armenian Diocese. Having sufficient experience in religious architecture, working with architects with foreign influence, and not be required to follow the pattern of Iranian architecture, were the factors that led to the greater exploitation of the existing conditions by Armenians. The Church of the Blessed Virgin Mary, is an influential building in the context of Ciye Tir Street. It should be noted that although the constitution and the first Pahlavi provided freedoms and facilities for religious minorities, the ratio of their use was not the same for the followers of different religions, and each of them used it according to their historical capacities and records. Accordingly, Armenians are the most influential minority in Tehran’s urban fabric.

Abstract
Varamin-Pishva plain is one of the most important cultural areas of the southeastern part of Tehran plateau in different historical periods. Taghabad Tepe with two western and eastern elevations and consisting of different rich layers of Iron and Bronze Age is located in this plain. This site has been studied and archeological research in 1397. In this study, it was found that this area has different deposits from the Iron Age one and two in the upper layers and traces of late bronze in the lower layers along the horizon with the common western traditions on the plateau. The aim of this study was to analyze the mentioned findings and compare it with the findings of other areas of Varamin plain and other neighboring areas. The questions of this research are as follows: based on the archaeological findings of the cultural developments of Taghiabad Tepe, what kind of cultural traditions dose the Iron Age have? What is the influence of regional and trans-regional cultures of the common Iron Age cultures of Varamin plain due to the Taghabad findings in the type of pottery and architecture? Accordingly, the Iron Age 1and2 of Varamin plain and especially Taghiabad Tepe to some extent shows the regional actions in Varamin plain and the proximity and convergence of the trans-cultural region with neighboring areas. 
Keywords: Iron Age, Varamin-Pishva Plain, Iron Age Settlements, Taghiabad Tepe, Architecture, Pottery.

Introduction
Varamin-Pishva plain, having a suitable geographical position in the slopes of Alborz mountain range and Damavand peak and having a suitable height, has provided suitable ecological conditions for the presence of human communities for a long time. This plain is one of the areas prone to the formation of Iton Age settlements in the north-central part of Iranian plateau. During the archaeological study of this area in 1391-1392 AH. Has identified 27 sites belonging to the Iron Age (Figure1), as a result of studding the findings of this study, only a few sites have been introduced and identified. In this research to analyze and study the pattern of establishment and distribution of sites as well as cultural stages of the Iron Age of Varamin plain by analyzing cultural findings identified from  Iron Age sites based on archaeological studies and cultural traditions of this plain by case study, especially pottery, and the architecture identified from workshop A in the eastern ridge of Taghiabad area as well as the surface findings obtained, classified and then the location of this area in Varamin-Pishva plain next to the Iron Age settlements in the center of Iranian plateau, in a general view, reviewed, evaluation and analysis are included. In this review, understanding the Iron Age communities, especially the Varamin plain will be accompanied by re-reading various theories.

Research Method
The present research is structurally one of the basic researches with a comparative-analytical approach, the method of finding is to exploit the findings of an archaeological excavation chapter based on historical analysis of the findings of Taghibad Tepe. According to the research topic and the variables studied in it, the method of collecting information in the field and data collection tool in this research will be based on archaeological excavations and related reports and articles. 

Taghiabad Tepe
Taghiabad area is located in Javadabad rural district and between Taghiabad villages, Khajoo Qaleh and Ajorbast counties in the agricultural lands of Taghiabad village in Varamin city. This site was considered in the framework of joint cooperation between the Institute and the University of Berlin in 1397 AH to collect samples of ancient climate studies from ancient deposits and according to the surface findings of the Iron Age and Bronze Age and according to the situation. The demolition of the site was speculated. The site is located in the west and near the Ali Kharat River. Cultural and settelement findings of this research have been identified in Taghiabad Tepe from workshop A in the ridge No1 of Taghiabad Tepe (eastern ridge) and in the northern side of this Tepe in the area that was excavated with an area of 1/5×2 meters (Figure5). From this Tepe, seven settlement phases with two historical periods from Locus have been identified, which include artifacts from the Iron Age 2 and 1 to the late Bronze Age. The cultural materials of this Tepe are all kind of pottery covered with red, cream and brown mud, gray, architecture (walls and thermal structures) plaster, pounded floor, stone tools such as pounding stone, abrasive stone , burnt plant seeds (in terms of appearance similar to wheat or barley) it has formed a bony specimen, goat horn and clay tokens, etc., which will be described below

Conclusion
The results of the study of Varamin plain settlements from its archaeological of Iron Age communities, based on Taghiabad Tepe excavation, this area and site as an important area and indicators in the study of Iron Age cultures and chronology of the Iranian plateau. One of the most important topics in the archeology of the Iranian plateau is how the tradition from the Bronze Age to the Iron Age and its sequence, one of the important features of Taghiabad Tepe is the presence of communities from the Iron Age and their cultural connection with the Bronze Age which is of great importance in the studies of the tradition from the Bronze Age to Iron (Age)., an area where settlement began in the Iron Age and continued until the Bronze Age . Accordingly, in this study, questions were raised that can be evaluated in this way. The first question was asked about archaeological findings, cultural developments of Taghiabad Tepe and how the cultural traditions of the Iron Age. The urban complex and evolution of later cultures with cultural establishment has been one of the actions of the neighboring horizon in the type of architecture and pottery, especially Gholi Darvish. The second question was asked about the interactions and influence of regional and supra-regional cultures of the common cultures of the Iron Age of Varamin plain due to Taghiabad findings in the type of pottery and architecture, which according to the surface findings of 27 sites recorded in studies, archaeological as well as various excavations in Sofalin Tepe, Chalnasian and other areas, this plain to some extent shows intra-regional activities with the center of Taghiabad Tepe, with cultural trans-regional affinity and convergence with adjacent areas in the southern and northern parts of the central plateau of Iran. Therefore, it can be considered that the Iron Age sites of Varamin-Pishva plain, especially Taghiabad Tepe, are the product of an advanced society with a cultural establishment of adjacent horizon actions in the type of “architecture” and “pottery”. Based on the types of pottery and the type of architecture the cultural sequence of Taghiabad Tepe can be introduced with 7 phases of establishment in two historical monuments. Finally, it can be said that based on the relative and comparative dating of Taghiabad Tepe, it can be dated to the late bronze period of the transition period and the Iron Age of one and two.
pe. 

Abstract
Jahangir site, which located in the western part of Sasanian Empire, had been excavated, since 2016 unitl 2019 during the constructing of Kangir Dam in Ilam province. Three architecture phases and plan of a huge building contained 11 spaces had been revealed during three seasons of excavations, and S.XI also revealed in the fourth season of archaeological excavations. Following the research problems of the previous seasons, the most important aim of this season of excavation, is to obtain the connection between the constructions and spaces with the main hall, and also to distinguish the availability and the entrance of the main hall. Maybe a religious function could be imagined for this structure Or it can be a structure for fermenting materials for beer and wine production and portable finds, led us to the new dimensions of Sasanian art, with the indigenous identity. The first stage of the settlements goes back to the pre-historic in the northern part. This site had been used also in Parthian period. A complex of buildings had been constructed in Sasanian era in the central part of the site. The results of dating experiments approve the date of Sasanian for Jahangir site, while the discovery of a Derakhma from Shapour II, shows that the site had been used continuously from the middle Sasanian period until Early Islamic. Gathering the data of this study is based on field study, library and laboratory studies, and descriptive-analytical method. The results of the excvations in this site, concludes the realization of social process of the high-ranked level of Sasanian society in the region according to the royal-local architecture methods.
Keywords: Jahangir, Architecture, Sasanian, Kangir Dam, Ilam.

Introduction
The Jahangir Building is located 25 km southeast of the Eyvan township in Ilam Province within an inter mountain valley next to Sartang village. In Jahangir 17-hectare site, several large monuments and two cemeteries are visible. After four seasons of excavations in central mound, the plan of some parts of an enormous building including 11 spaces, an area in 832 m2 have been revealed. Jahangir building include hall, Eyvan, rooms and courtyard. The walls, arcades, arcs and stuccos exist in this building, and the mortars are rubbles and semi-baked and semi-impressed plaster. These materials are quick and pressure and stretching persistent. The height of the walls are different, those made by floating the slabs in mortars and covered them with a plaster/gypsum layer.
The S.II, S.III, S.V, S.VII, S.IX, S.XI were one of the most important architectural spaces revealed in S.XI. This space in the size of 15.5×12.5 meters, in fact is the continue of the S.I, in order to revealing the connection between central mound and rectangular halls. The Western gate of rectangular and a round-shaped construction made by slabs and plaster in 2.45 meters distant from the West of the entrance have been found. In order to forming the round-shaped space, especially in outer part, the molded stuccos with a curve into the inside. The diameter of this construction is between 2.30 to 2.45 meters and depth of 64 cm(s). 
In the Northeast of the floor, there is a round curved part, which is a closed space and have not any pores, and covered by plaster/gypsum. In the absence of any cultural materials related to this structure, it is hard to recognize the function. There were even no traces of debris inside inner part and intentionally filled with a soft brown clay, and there were no trashes or ruin. This structure related to the second settlement plaster floor. In other words, the round-shaped structure with 45 cm(s) height from the first settlement floor, had been built in later periods. Maybe a religious function could be imagined for this structure or it can be a structure for fermenting materials for beer and wine production. The only similar and comparable specie is in Kish palace, which are round-shaped lavers with covered floor besides the vaulted room jahangir, which will describe in detail.
The fourth season of excavations at the site was carried out to explore the relation between different structures and spaces discovered in previous seasons. Excavations began in the main hall of the building, clearing the path between the two parts, and opening the entrance to the main hall. In addition to exposing the main entrance in the middle of the west wall of the building, we also found the remains of a stair way, a round gypsum construct and a feature attached to the southeastern corner of the main hall, as well as valuable portable finds. 
In this Season, a cut was made at the layers exposed in the north side of space XI in order to study the stratigraphy of the building, finding two clay and gypsum floors some 4-7 and 3-5 cm thick. This observation supports other finds from the building that there are two construction phases. The lower floor is an stamped layer of brownish soil-252 cm deep dating to Parthian period on which the Jahangir Building was constructed in the Sasanian period. 
In this season of excavations we came across a number of noteworthy facts. First, the site came into attention in Parthian period, but it was in the Sasanian period that a set of building were constructed here, especially in its central part. Dating of finds from previous seasons all point to a date in late Sasanian period, but the discovery of a silver coin of Shapour II in this season, suggests that this building may have been built in middle Sasanian period and continued to be used through early centuries AH It was then used by nomadic people. Three construction phases casn be discerned in the building phase 1 using cobbles and gypsum mortar a building was erected on the earher Parthian remains; phase 2 additional stone structures have been added to the building and repairs have been made, and phase 3 when the building was abandoned and used by nomads.

Conclusion
The pottery found in this season is similar to what we have found in previous seasons. The only difference is that we found some typical clinky ware on Feature no. 87, i.e , the last feature excavated in this season, supporting our hypothesis that the Sasanian building was erected on top of a Parthian settlement. We also found some gypsum stuccos with floral and geometric decoration, as well as examples with reverse motifs within different geometric frames reminiscent of the previous season’s finds. Finds include the aforementioned silver coin, in addition to glass, bone implements, and floral remains.

Abstract
Due to the existence of fertile alluvial soil and more than one hundred aqueducts (Qanats), agriculture and horticulture were prosperous in the Borkhar plain, north of Isfahan during the Qajar period. Furthermore, its location on the Isfahan highway to the capital of government made it easy to export products to other regions. Accordingly, livelihood in the Borkhar plain was affected by agriculture and horticulture. The questions are: how was the exploitation and management of resources in the Borkhar during the Qajar period? What were the strategies of livelihood based on agriculture and horticulture in the Borkhar during that time? What were the characteristics of the architecture of gardens and farms in the Borkhar? Data were collected via documentary and field methods, and the research method is descriptive-analytical. Based on the archaeological data such as gardens with the irregular plan and vast gardens with the designed and regular plan, it can be concluded that the type of agriculture and horticulture in the Borkhar plain was subsistence agriculture and agribusiness. In the early Qajar era, subsistence agriculture was common in the Borkhar plain. But in the second half of the Qajar era, agribusiness became common in this region like in other parts of Iran. Therefore, the income of agribusiness was allocated to livelihood and biological needs in the second period. If historical sources are also studied through content analysis, the above two strategies of livelihood are concluded. There was subsistence agriculture in this plain, such as wheat, barley, watermelon, carrots, pomegranates, apples, legumes, turmeric, and beets, as well as commercial cultivation of melons and cotton. This agribusiness helped to strengthen economic power and livelihoods based on agricultural incomes.
Keywords: Strategies of Livelihood, Agriculture During Qajar Period, Architecture of Qajar Period, Borkhar in Isfahan, Khan’s Gardens.

Introduction
Livelihood means human assets, behaviors, and activities that determine the standard of living of an individual, family, or community (Ellis, 2000: 10). According to Chambers and Conway, livelihood also means the capabilities and necessary activities to survive and determine lifestyle (Chambers and Conway, 1992: I-II). The strategies of livelihood were developed in different communities to increase social welfare and public health (Gaillard et al., 2009: 120). These strategies were included agricultural and horticultural livelihood, animal husbandry, fisheries, industrial activities, road services, and trade. In this article, the architectural features of gardens and buildings related to agriculture in the Borkhar plain were explained. Then, the strategies of livelihood in this plain during the Qajar period were analyzed.
As the entrance passage of Isfahan from the north, Borkhar plain was a strategic area on the north-south communication route of the country. This plain was considered an agricultural and horticultural area on the periphery of Isfahan.
The questions are how was the exploitation of resources in the Borkhar during the Qajar period? What were the strategies of livelihood based on agriculture and horticulture in the Borkhar during that time? What were the characteristics of the architecture of gardens and farms in the Borkhar?
The importance of this research is that it recognizes the systems of management and exploitation of natural resources in the past, especially with an emphasis on the methods of achieving sustainable livelihoods based on the capabilities of the region. While today, some cities and villages in the region are facing serious risks in terms of conservation of natural resources and livelihood, due to incorrect policies in local and regional development and lack of attention to local capabilities.
Data were collected via documentary and field methods, and the research method is descriptive-analytical. Analyzes were performed by “content analysis” of historical sources and “spatial analysis” of architectural monuments related to horticulture and agriculture.

Exploitation and Resource Management in Borkhar 
Geologically, the Borkhar plain is an alluvial plain and its settlements were developed in these alluviums (Shafaqi, 2002: 97). These alluvial soils cause fertility in this plain. The fertility of the Borkhar plain on the one hand, and the rise of the landowners class in the Qajar period on the other, led to the division of ownership of agricultural lands and gardens between lords and large landowners. Accordingly, the number of lords increased and they gained higher social prestige during the Qajar period. In addition to building residential castles on their agricultural lands and gardens, the lords and employers hired several farmers and settled them to increase the production and use of the land (Amirhajloo et al., 2012b: 115). 
Despite the fertile soil, the amount of rainfall in Borkhar plain was low. Therefore, groundwater extraction methods were important and aqueducts were created in the plain for this reason. The remains of “Pang-khaneh” buildings as a place for the distribution of aqueduct water in the Borkhar plain are important. Factors affecting the water distribution of aqueducts in Borkhar plain were: the features of the place, the amount of water of aqueducts, the number of households using water resources, type of cultivation, and laws governing the region. Exceptionally, for private aqueducts located on lord’s farms, all aqueduct water belonged only to the landowner.

The Strategies of Horticulture and Agriculture Livelihood in Borkhar
If we want to analyze the livelihood strategies of horticulture and agriculture in the Borkhar plain, we must pay attention to “subsistence agriculture” and “Agribusiness”. Subsistence agriculture is a type of agriculture that aims to produce as much as the needs of the family, tribe, or village and does not pay attention to foreign markets and earnings (Mosher, 2008: 6). While Agribusiness means specialized cultivation, production over subsistence needs, and product sales in the various markets (Amini, 2016: 549). While from the middle of the Qajar era, especially from the time of Mohammad Shah and Nasser al-Din Shah, “Agribusiness” also became popular (Mansour Bakht, 2009: 123, 147). 
Archaeological evidence of the Qajar era in the Borkhar plain indicates both of the above farming strategies. Archaeological remains show the subsistence agriculture strategy in this period; For example, small enclosed gardens, scattered and irregular gardens with an organic plan on the periphery of the villages of Morchekhort, Gaz, Gorgab, Sin, Dormian, Zaman Abad, Dastgerd, Dolatabad, Dombi, and Margh. While there is other evidence that shows the strategy of Agribusiness in Borkhar in the Qajar era, such as regular lordly gardens with a pre-designed plan and residential spaces for lords and farmers, as well as castles of landlords.
The content analysis of Qajar sources also confirms the existence of the above two livelihood strategies in Borkhar. For example, crops such as wheat, barley, watermelon, carrots, pomegranates, apples, legumes, summer vegetables, turmeric, and beets were grown for local consumption. But crops such as melons and cotton were grown commercially and then exported.

Conclusion
Based on the archaeological data and historical sources, subsistence agriculture was common in the Borkhar plain during the early Qajar era. But in the second half of the Qajar era, agribusiness became common in this region like in other parts of Iran. Therefore the income of agribusiness was allocated to livelihood and biological needs in the second period. If historical sources are also studied through content analysis, the above two strategies of livelihood are concluded. There was subsistence agriculture of wheat, barley, watermelon, carrots, pomegranates, apples, legumes, turmeric, and beets in this plain, as well as commercial cultivation of melons and cotton. This agribusiness helped to strengthen economic power and livelihoods based on agricultural incomes.

Abstract
The Iranian house is full of structural units. The cohesion of the units creates more complex patterns, which, as a result of their location in different parts of the building, also form its physical structure and functional and cultural characteristics. Since the combination of these patterns in the home is always a reflection of the customs and lifestyle of residents and local conditions, knowing each of the patterns allows them to be used on a larger scale in the design of new homes. The content of structural patterns and the extent of their impact on Iranian-Islamic residential architecture is the basis of research inquiry. The research intends to take a physical approach to express the structure of the architectural language of the house in the sample buildings of the Qajar period; and in this way provide the basis for restoring the architectural values of the past. The research method is descriptive-historical and the method of finding research is a combination. The basis of observational studies has also been done through the presence of buildings that have a relatively complete architectural composition, and citation of existing maps, images and texts. The abstracted contents with the help of AutoCAD software introduce the basic units in geometric shapes and check their applicability in 50 houses of historical-cultural value. One of the important results of this search is the generalizability of the logical order of the initial units identified in various combinations and the production of more complex spatial units than the initial units of 5040 patterns. The results show that the patterns participate in various proportions from 0.06% to 27.16% and 42 in selected houses. Among these, pattern number 8 has the most (453) presence; while Patterns 12, 33 and 42 have the least (1) applications.
Keywords: Iranian-Islamic Architecture, Architectural Model, Architectural Physical Order, Language of Architecture, Qajar House.

Introduction
Due to the common economic and social prosperity, the residential houses of the Qajar period define a rich language in architecture that can be extended to Iranian-Islamic houses in the contemporary and future periods. Field studies show that there are a variety of patterns in residential homes that are physically part of a sequential structure and order. From the coherence of these initial units, more complex patterns emerge, which, according to their location in different parts of the building, express the physical structure and functional and cultural characteristics of the building. Since the combination of these patterns in the home is always a reflection of the customs and lifestyle of residents and local conditions, knowing each of the patterns allows them to be used in the design of new homes on a larger scale.
Housing construction in the contemporary era of Iranian architecture and urban planning, especially in recent decades, has found significant differences with the previous era. Field studies and observations indicate a significant reduction in physical-cultural values arising from new housing methods. For example, the gradual obsolescence of the middle fabric of cities is an issue that easily causes their instability. 
This study tries to identify the past methods in housing architecture and highlight the points of emphasis in its structures and concepts, and then shaping those features into a new format, introduce the most important effective spatial patterns in order to improve the physical and quantitative structure of modern house.
According to historical background of home architecture in Iran, and the need to review the structure of modern home architecture, research seeks to find answers to these questions: 1- What are the basic spatial units in the architecture of the Iranian-Islamic house? 2. What patterns does the spatial order of the units create? 3- What is the frequency of these patterns in the existing samples?

Survey of Basic Spatial Units
The research has summarized the data using a descriptive-historical method. A review of studies conducted by researchers and experts in Iranian and non-Iranian architecture and urban planning confirms the similar and sometimes different points of view of the linguistic structure of Iranian-Islamic architecture. Each of the statements has somehow emphasized the characteristics of Iranian-Islamic architecture; and they are summarized at the crossroads of the world of meaning and the world of matter and are located in six directions (Falamaki, 2012, 194).
In the Iranian- Islamic culture, it is believed that matter or the material world is opposite to light or the spiritual world (Holy Quran, Esra: 70). In Iranian-Islamic architecture, the spatial arrangement of the body shows that, in its spatial organization, attention is directed from light to matter. In fact, “it is a journey from pure light to the depths of matter” (Holy Quran). Although architecture is shaped by the combination of matter and space, form is created by the domination of space. Therefore, the form depends on the arrangement of the initial units that make up the architecture of the building. These units include a closet, room, living room, hall, porch, Platform, courtyard and basement.
Examination of the frequency of practical application of patterns in sample houses shows that out of a total of 42 patterns used, pattern No.8 has the highest presence among the 42 units; Patterns No. 12, 33, and 42 have the least presence in the composition of houses. Among the most complex patterns, pattern No. 1 with 15 times the company had the least and pattern No. 18 with 40 times had the most use. The results also show that the patterns contribute in various proportions from 0.06% for patterns No. 12, 33 and 42 to 27.16% for pattern No. 8 in the sample houses.

Conclusion
The seven structural foundations of house architecture in Iranian-Islamic, including: basement, room, living room, hall, porch, platform and courtyard are clearly recognizable. Each of these seven primary units is distinct due to its purity and structural simplicity. The reason for the differentiation of the primary units is their placement in a successive series from darkness to light. For this reason, these units are turning points in marking the evolution of syntax and syntactic language of Iranian-Islamic housing architecture, and their location in the series of units generates patterns that allow them to produce a significant variety in housing architecture. In order to accept this theoretical view, field observations on houses of historical-cultural value make the existence of diversity correct. Based on factorial 7 mathematical calculations, there are 5040 possibilities for the logical arrangement of the initial space units and the production of a pattern; while according to field observations, only 42 possibilities have been used in sample houses so far. Primary units, in part or in whole, can communicate with other units in four directions. Studies show that the two directions of north-south and east-west are the most important patterns in terms of complexity and the extent of their use in Qajar period houses. Patterns together create a large, controlled space that joins together in hot conditions to create a larger space; while in cold conditions, these spaces separate from each other and create small and independent single spaces.
The coherence of the patterns in both longitudinal and transverse directions shows that the design language of the Iranian house, based on the flexibility of the constituent patterns in practice, has the ability to create newer examples. The flexibility of the patterns is affected by the integrity of the initial units, which is provided by adding and subtracting some initial units in the form of order.

Abstract
Troglodytic Architecture like other branches of architecture has strong relationship with the culture of the people and their daily lives, which, although at first glance, seems simple and primitive, but in fact were built by people who have used all their intelligence and ability to build them.In Troglodyte part of Ab-Ask village, the people of the past have tried to create various architectural elements in this place to meet their daily needs, each of which plays an important role in the architecture of this part in a specific shape and image. Some of these elements were created inside the Troglodyte (rooms) and some outside the rooms.Indicative environmental elements that affect the plasticity of the village are geography,security,immortality and religion,which geography has the most impact on the form of Troglodyte compared to other factors. However, the influence of other factors cannot be ignored. What has been the present research in order to answer the question of the elements related to the lifestyle of people in these Troglodyte? Using field and descriptive case study method, in Troglodyte section of Ab-Ask village, to introduce and analyze architectural elements and details in these Troglodyte including: porch, stone bench, door, window, ledge and niche, stove, manger, and etc. At the end of this study, it will show that the past people of this region with high skills in interacting with nature have been able to create more than 170 Troglodyte in this place, which were studied in 5 groups. The orientation of the facade in this complex has been done from the south to the northeast, which has been a calculated choice in relation to the winds of the region and the direction of the sun and the chronology of the collection, according to the pottery and historical texts, is probable to the historical-Islamic period. 
Keywords: Troglodyte Architecture, Ab-e-Ask, Architectural Elements and Details, Immortality, Akhyeh.

Introduction
This type of architecture has been created by hand, with the help of tools, in the heart of the soil or in the heart of rocks between dams and precipices. Residents in man-made cave architecture, like living in modern architecture, require the use of elements to meet their needs. They have created the elements of this architecture in the same way in the heart of the rocks and according to their needs, which is diverse. Certainly, the past residents of man-made cave architecture of Ab-Ask village, in order to meet their needs by creating and organizing the available space in the heart of the rock, have created elements and details along with the residential space; that knowing these elements, as indicators related to lifestyle, will lead to familiarity with the pattern and lifestyle of the inhabitants of this man-made cave village.
Man-made cave part of the village, which also has a significant area, has taken on new uses today due to new needs, and due to new uses, new elements have been added to the previous samples.
Objectives and necessity of research: Due to the evidence of many rock architecture in Larijan section of Amol city (due to geographical conditions) and the lack of sufficient research in relation to these works, therefore study of the rock formations of Ab-Ask Village can be used as a prelude to a better understanding of this type of architecture and also, the role of rock architecture in rural tourism planning in Larijan section is very important
Research questions and hypotheses: What were the elements related to the lifestyle of the people in these man-made caves? It seems that the wind direction of the region and the direction of sunlight have had a significant effect on the direction of the entrance of this man-made cave.

Context
Areas of villages in Larijan district in Mazandaran province, among dams and precipices with a length of approximately 45 km, from the summer village of Plour to the village of Punjab, along the Haraz transportation road, have a variety of man-made cave architecture (Mohammadi Nashli and Rostamnejad Nashli , 2013: 2) which in this article we are researching man-made caves of Ab-e-Ask village.
Adjacent to the Haraz River, which has permanent water, at the foot of Damavand Mountain, next to numerous mineral springs and travertine makers, and near the coal mine, more than 170 units of man-made cavities inside hardened volcanic sediments (harder than soil and softer than stone) but dominated the plains and adjacent lands created by the peoples of the past.
These man-made caves are made on the walls of valleys with a height of 30 to 100 meters, all of which have a special door and hole due to the slope and climatic and perhaps religious reasons, which usually warm in winter and cool in summer in choosing the side. In these settlements, the number of openings is generally small and often only one entrance is enough, although in some, man-made caves, in addition to the opening, a hole is installed in the east direction.
Various elements have been used in man-made section of Ab-e-Ask village inside and outside the living space, and here we have tried to introduce and their possible function. Porch, parf, shelter or shelter of wind and cairn from external elements, hall, skylight window, niche, recess, jug, mortar, stove, manger and drinking fountain, room and stake including internal and at the entrance elements, stairs and platform are elements that are seen both outside and inside the space of these man-made caves, are mentioned in this article.

Conclusion
This collection includes more than 170 units of man-made cave that have been studied in five groups: residential structures, livestock-residential structures, guard structures, possibly ritual-burial structures and structures with unknown use. Chronology of the collection According to the evidence in the historical-Islamic period up to the present century, it is possible that during this period, this collection has also expanded. However, 90% of the units in this collection are still used in fodder ponds and warehouses. Pointing out that about 50% of the collection is related to the present century that people have naturally built existing structures to store fodder and keep their livestock and according to the type of rock.
7 units out of total 170 units identified in the collection were debris-removed that the different feature of these 7 units is the presence of a pounded floor with plaster, which has probably been seen in the side walls in addition to the floor. A number of units in this collection are associated with artificial architecture, which is clearly related to the surviving artificial architecture of the contemporary century and some recent years.
Existence of different architectural elements inside and outside the spaces has been a necessity in order to meet the daily needs of the residents, that in this article, a brief introduction to the elements and interior design, which were eventually created simply by working on stone and natural bedding, was obtained.
In this collection, the existing architectural elements as inextricably intertwined with other elements, such as walls, floors, ceilings are parts of the space. Each of these elements is embedded in different sizes and dimensions depending on the location and available space; due to this, we see a great variety in the architectural elements of this collection that the elements of each space are specific to that space. The presence of a natural substrate has made it possible to add new elements to the collection over time. These elements are created in the desired space due to the necessity of daily life, and that is why there is not much multiplicity about these elements.

Abstract
The native and traditional architecture of each region has been derived from the climate and geography of that region, and mosques as the most important permanent building of Islam in different cities and climates have developed and survived over time by maintaining their unique characteristics in accordance with the climate of each region. The survival of the structure of the historical mosques of Hamedan has also been influenced by the climatic indicators of the region and the climate has guaranteed the structure of the mosques for many years and has provided the possibility of peaceful coexistence of architecture with the environment and its integration. On this basis, this question can be asked that to what extent did climatic characteristics influence the process of forming mosques? In other words, to what extent have climatic factors been effective in creating similar shapes and forms in the building of Hamedan mosques? Its purpose is to recognize Hamedan’s climatic indicators in the structure of mosques by relying on study sources and field surveys to provide a basis for answering the mentioned questions .Considering that the quality of the structural model and the materials used in the mosques of Hamadan city have many similarities with each other due to the high foothill climate of the region ,and the design matching the climate in most of the mosques of this region is similar to other cities of the high foothill climate and mountainous has been observed, as a result, by studying and comparing architecture and climate, the degree of adherence to climate in the architecture of these valuable structures can be obtained. In order to understand the architecture of the historical mosques of Hamadan city, all the documentary, library and field data have been reviewed in a comprehensive way to reveal the effects of climate on the architectural structure of the mosques.
Keywords: Mountainous Region, Hamedan, Architecture, Mosques.

Introduction
In most of the historical and geographical sources of the Islamic era, the life and position of the city and its landmark works such as mosques, especially the Grand Mosque, have been talked about, and it has always had many study attractions for archeology, history and art researchers. In terms of urban identity, Jame Mosque of Hamadan has an old structure from the early Islamic era. However, the majority of neighborhood mosques were built in the neighborhoods of the city after the Safavid period, and a number of mosques, which are related to the Islamic Middle Ages, were revived during this era and the Qajar era. The plan of these mosques is square-rectangular and they follow the pillared nave pattern, without minarets and garlands. The majority of these mosques are built along the bazaar or on the side of the main roads of the city and play an important role in the formation of the design systems and public image of the city. Despite such a key position in the context of the city, investigation and research on the structure of mosques has often been scattered and focused only on the expression of architectural features. Therefore, the role of some influential factors such as climatic indicators in the structure of mosques, which are adapted to the climate of each region as much as possible, has been less noticed. Based on the main objectives of the article, the author aims to examine the architectural structure of the mosques of Hamedan city based on the climate of the region in the time frame of the Islamic era .Based on the mentioned approach, the review of historical and contemporary written sources, archeological data, excavation documents, and field surveys can provide researchers with a comprehensive and complete analysis of the exact location of mosques in the urban context and their architectural analysis based on the region’s climate.

Introduction
The mosques of Hamedan city, as one of the prestigious cities of many centuries of Islam, are very important in the civilization of the Islamic era from various aspects of study and research. In most of the historical and geographical sources of the Islamic era, the life and position of the city and its landmark works such as mosques, especially the Grand Mosque, have been talked about, and it has always had many study attractions for archeology, history and art researchers. In terms of urban identity, Jame Mosque of Hamadan has an old structure from the early Islamic era, which has been repaired and restored in different periods and additions have been added to it. Investigations and evidence show that the majority of neighborhood mosques were built in the neighborhoods of the city after the Safavid period, and a number of mosques, which are related to the Islamic Middle Ages, were revived during this period and the Qajar era. There is a mosque in each neighborhood of Hamadan city, among these mosques, we can mention Nazarbeg, Shalbafan, Chaman-Chopanha, Prophet, Imamzadeh Yahya, Gazran, Mirzataqi, Kalpa, Kebabian, Haji, Haj Kalbali and Alavian mosques. The plan of these mosques is square-rectangular and they follow the columned nave pattern, without minarets and garlands. Considering the importance of a significant number of mosques that are scattered in the city of Hamadan, each one is located on the path of one of the main neighborhoods of the city in the old context. The majority of these mosques are built along the bazaar or on the side of the main roads of the city and play an important role in the formation of the design systems and public image of the city. Despite such a key position in the context of the city, the investigation and research about the structure of mosques has often been scattered and focused only on the expression of architectural features. Therefore, the role of some influential factors such as climatic indicators in the structure of mosques, which are adapted to the climate of each region as much as possible, has been less noticed. Based on the main objectives of the article, the author aims to examine the architectural structure of the mosques of Hamedan city based on the climate of the region in the time frame of the Islamic era. Undoubtedly, this method of investigation and analysis can solve the study gaps regarding the architectural structures of mosques and climatic effects in them to a great extent. Based on the mentioned approach, the review of historical and contemporary written sources, archeological data, excavation documents, and field investigations can provide a comprehensive and complete analysis of the exact location of mosques in the urban context and the architectural analysis of mosques in Hamadan city. To provide researchers with the climate of the region.

Discussion
Although the historical mosques of Hamedan follow the general principles of mosque building, they have used methods to adapt to the cold climate of the region. The presence of courtyards in Hamedan mosques is often shown in three ways. Due to the unevenness of the city fabric in all areas, in sloping lands, part of the body of mosques is sunk into the ground. In addition to the external structure of mosques, often the internal parts are also designed under the influence of climatic conditions. Often, the roof of the mosques in this area is not dome or flat due to weather conditions and the amount of snow and rain. Comprehensive mosques are excluded from the general rule due to their centrality in the urban context of each region and often have a dome cover. Except for comprehensive mosques, keeping the balance in the ambient temperature as one of the design priorities has led the majority of mosques in this region to have flat or smooth roofs.
In some mosques of this region, there is only one nave with the characteristics of winter naves, and in other mosques, due to the more appropriate use of the nave space in different seasons, dual spaces have been considered for winter naves and summer naves. The axis of placement of the winter and summer Shabestan in the design of the mosque depends on the climatic pattern of the region. The number and dimensions of the openings in the mosque building imply maintaining the internal temperature, for this reason, in most mosques, the number and size of the openings and skylights of the external walls of the mosque are reduced to the minimum possible to control the heat exchange. The cold weather in the cold seasons of the year in the mountainous climate requires materials such as stone, brick and clay in the structure of buildings, especially mosques.

Conclusion
In the four regions of Iran, the body of mosques has been adapted as much as possible to the climate of each region so that in addition to meeting religious or political needs, human comfort needs are also provided in the space inside the mosque. Climatic factors are visible as influential factors in the structure of mosques in Hamadan city. The quality of the structural model and the materials used in Hamadan mosques have many similarities with each other due to the climate of Hamadan. In the review of 16 prominent mosques in the urban context of Hamadan, it can be clearly stated that the overall structure of the mosques does not have significant differences from each other. The plan of most mosques is often compact and square or rectangular. Most of the mosques, except Jame Mosque, Haj Kalbali Mosque and Sheverin Mosque, have a central tabernacle, and the materials used in all mosques are generally the same. Heavy materials such as brick and stone are prioritized due to their high thermal mass. All mosques have flat roofs, which causes snow to accumulate on the roof, and the only dome-shaped mosque in the city is Jame Mosque as the main mosque. The height of most of the mosques in this area is relatively short, except for the Grand Mosque. The dimensions of the openings and windows in the mosques of this area are few. The importance of the courtyard in other regions is not seen in such mosques. The layout of mosques is mostly integrated with the surrounding context such as alleys, streets, residential houses and markets, and the mosques are connected to the adjacent buildings, which is effective in maintaining the heat inside the mosques as well as the adjacent buildings.