Abstract
The troglodytic architecture complex in Arzanfoud (Arzanpoul) is located 30 km southeast of Hamadan, 2 km south of Arzanfoud village. The complex accidentally recovered following mining activities at 2010. There have been four seasons of archaeological activities including excavations, documentation, earthworks, and identifications. According archaeological activities, more than 70 troglodytic spaces revealed that dated to historic and Islamic periods relying on pottery findings. There are questions on variations, forms, techniques, and decorations including 1) what dates are pottery types of troglodytic spaces? 2) What are common techniques and decorations of potteries? Considering descriptive-analytic method, findings, collected of fieldworks and bibliographic studies, qualitatively analyzed. Conclusions indicate that pottery findings date to historic period, Parthian and Sassanid, and middle and late Islamic periods (Seljuq, Ilkhanid, Timurid, and Safavid). Among the most important historic potteries are Clinky wares, grooved rims, and hump-like rims; while the most significant Islamic potteries are stamped wares, painting underglaze, lusterwares, Sgraphiato, enamled wares, and blue and white. Regional soils studies, and nearby Mica and Quartz mines indicate that potteries with Mica and Quartz in temper are, probably, local productions, while the others are probably exotic.
Keywords: Hamadan, Arzanfoud (Arzanpoul), Handmade Troglodytic Architecture, pottery, Historical, Islamic.

Introduction
One of the goals of archaeological research is the study of cultural changes, and in this regard, examining and analyzing the material culture of the past is of particular importance. In the term of archaeologists, these remains are called data. In order to achieve the general goal of archeology - the reconstruction of the past life of mankind, these data must be examined in a specific and logical framework and turned into evidence. In general, pottery is one of the most abundant archaeological data, which is of particular importance in any archaeological analysis. Due to its abundant and continuous production, pottery has always adopted various transformations and innovations in its shape and role, some of which have arisen due to the development and internal growth of cultures over time. Another part of these changes emerges due to cultural and economic links with far and near societies. In fact, pottery is considered the best cultural indicator in order to know societies and it is very important for communication between different units of a regional culture on the one hand and trans-regional cultures on the other hand. Now, according to the above-mentioned materials and referring to the importance of pottery in the process of examining and studying the pottery of different periods in various areas, it is necessary to carefully analyze the typology of pottery and the decorations used in the pottery according to the methods of pottery making and analysis to provide a logical answer to the following questions: 1) what dates are pottery types of troglodytic spaces? 2) What are common techniques and decorations of potteries? Considering descriptive-analytic method, findings, collected of fieldworks and bibliographic studies, qualitatively analyzed.

Discussion
The unique types of this architecture can be set handmade troglodytic underground architectural complex at Arzanfoud in Hamadan noted that was discovered by accident in 2010 as a result of mineral exploration activity. This area is located 30 km South East of Hamadan city (provincial capital) and is situated 2 kilometers south of a village with the same name. The area of the Alvand Mountains, located in the heart of pristine nature and intact. As you explore the collection of handmade troglodytic of Iran was faced with numerous questions, The most important questions were raised about whether this complex of Arzanfoud when created, What time period was used in this series as well as a vast range of different spaces for what purpose and the user was created. According to the first season of archaeological research questions in this category sponsored Ali Khaksar was started in 2010 and the second and third chapters of this research will follow in subsequent years 2011 and 2015. This research programs (identification, documentation, clearing and archeological excavations) in this area were conducted. These results identify more than 70 hand-made underground spaces including rooms and halls with variable depth from 3 to 7 meters. Several hypotheses have been raised in line with spaces this set of user talk ritual, habitat, refuge and exile has been the case so far as the draw of any archaeological activity has been approved. Also according to studies cannot accurately determine the time to create this collection, but this complex be used to set time periods during the middle and late Parthian and Islamic centuries been used on. The underground spaces are connected to the surface via stairs-like entries in the schistose bedrock. This set covers all the spaces are arched, it works well in most areas, this collection strikes a sharp object (possibly pick) clearly observed. It also sets the foundation lamp oil lighting spaces that were in the wall spaces. In some places the walls of adjacent platforms (made from stone-ground or wall stile), water channels and sources are visible. It should be noted that the surface area of architecture can be seen as evidence that more archaeological research is needed to provide comments.
The pottery found in the Arzanfoud area can be divided into two groups of historical periods, including the Parthian and Sasanian periods, as well as the Islamic period. Parthian period pottery includes types: Clinky, Pottery jar with one vertical handle and jar with two vertical handle; Sassanid period pottery includes types; the plate with a simple flat edge turned outwards, the bowl with a Pigeon head rim, Bowls with convex and prominent edges and Pottery with grooved edges (three edges). 
potteries of the Islamic period can be divided into two main types, including unglazed (Decorations removed and added on pottery, bottom image, silver colored mica particles on pottery, Pottery with carvings, . potteries with a pattern of birds in a circle, Stamped pottery from Arzanfoud and comparable samples and Pottery with inlaid decoration) and glazed (Pottery with single-color of lapis lazuli glaze, Potteries with a prominent pattern under monocolor glaze, Sgraffiato pottery, Zarinfam pottery, Pottery with animal motifs, underglaze painting type, Pottery with underglaze painting (Ghalam Meshki), Pottery with underglaze painting and Pottery with blue and white glaze).

Conclusion
The pottery found in the Arzanfoud area can be divided into two groups of historical periods, including the Parthian and Sasanian periods, as well as the Islamic period. Parthian period pottery includes types: Clinky, Pottery jar with one vertical handle and jar with two vertical handle; Sassanid period pottery includes types; the plate with a simple flat edge turned outwards, the bowl with a Pigeon head rim, Bowls with convex and prominent edges and Pottery with grooved edges (three edges). 
The pottery of the Islamic period of this site belongs to the middle and late Islamic centuries (Seljuq, Ilkhanid, Timurid and Safavid), among which the pottery of the Ilkhanid period in Arzanfoud is of considerable importance. According to the archaeological research conducted in Arzanfoud, no evidence of a pottery kiln has been found so far, but surface evidence and findings related to pottery production have been observed in the area. On the other hand, silver and gold mica and quartz particles can be seen in much earthenware, which, due to the location of mica and quartz mines in the area and the vicinity of the area, can probably be the production of some earthenware in the area. One of the interesting points of interest in the historical and Islamic pottery of Arzanfod is the great similarity with the pottery types of other historical and Islamic sites of Hamadan province, including: Hegmataneh Tape, Zainoabad Tape of Bahar, Laodiceh of Nahavand and especially the architecture of the Samen underground handmade troglodytic in Malayer, which has the most similarity with Arzanfod’s pottery findings, which shows extensive cultural connections.

Abstract
Due to the climatic conditions and cutable stones, the cultural landscape of Sablan Mountain is one of the main foci of the formation of Troglodytic Architecture spaces in the northwest region of Iran. In this region, various Troglodytic Architecture spaces have been carved in different cultural periods, one of the most well-known of which is the Troglodytic Architecture collection of Abazar Nair. This collection, in the previous studies of some researchers, generally belongs to the Parthian era with the use of “mehrabah”; or the Islamic era with the use of “Buddhist temples-tombs”. However, the cultural data in this collection rejects the Mehri and Buddhist monastery hypothesis with sufficient and archaeological evidence. This research is fundamental in terms of qualitative objective and it was conducted with descriptive-analytical method, comparative studies and data collection with the help of field studies and documents-library resources and seeks to answer the following two basic questions: 1- Based on the remaining surface data. Mande, the chronology of Troglodytic Architecture Abazar space belongs to which cultural period(s)? 2- What were the functions of Troglodytic Architecture spaces (number 7) of Abazar Nair collection? The results show that the Troglodytic Architecture space in question, like other spaces in this area, had a livelihood function in the Islamic era. Other results of the research determined that the set of enclosed spaces of Abazar is generally influenced by the climatic conditions of the region and is comparable to other cut rock villages in the Sablan and Sahand mountains. The recent archaeological activity of this collection can be useful and open the way in understanding the functional nature and chronology of other cut rock spaces on the slopes of Sablan Mountain.
Keywords: Sablan Mountain, Troglodytic Architecture, Abazar Nir, chronology, Function.

Introduction
Abazar area of Nair city is the first Troglodytic Architecture area in Ardabil province that has been noticed by researchers. However, the remaining cultural materials in this area have received less attention from researchers and the most focus has been on the rocky texture of the spaces (Mohammadi-Far and Hemti-Azandariani, 2015; Azad, 2015 and 2016). This factor has caused the chronology and function of this area not to be determined precisely, and one of the empty spaces of this complex (space no. 7), regardless of the architectural elements and cultural materials left in it, is known as Mehri temple belonging to the Parthian era (Shekari). niri, 2019) and Mughal-Temple (Moradi & Omrani, 2020) of the Islamic era. This is while the main differences between the usage and chronology presented for this collection in general and the space of Troglodytic Architecture No. 7 in particular are seen, on the basis of the need to review the chronology and usage presented for this Troglodytic Architecture collection. There is especially space number 7). By examining the surface of the site and studying its cultural findings, while reviewing its chronology and function, referring to the data of the site, the authors are looking for answers to the following questions: 1- Based on the remaining surface findings, what cultural period(s) does the chronology of Troglodytic Architecture Abazar spaces belong to? 2- Handy spaces (number 7). What functions did the Abazar collection have? Carrying out this research will be an important step in the architectural studies of Troglodytic Architecture in the Sablan Mountain range, so that in future studies, along with the careful examination of the sites and the study of the remaining cultural materials, the chronology and explanation of the function of the Troglodytic Architecture spaces of this area can be achieved.

Discussion
Based on the study of the authors, it was found that the Abazar area consisted of several subsurface manmade spaces (10 units) and surface manmade spaces. These spaces were closely related to each other and all of them formed the fabric of Abazar village. Over time, the man-made spaces on the surface were completely destroyed, and today the remains of the foundations and debris of these structures remain on the surface of the area. The texture of the villages in the mountainous areas of North-West Iran has a similar architectural structure. So that in the analysis of this area, what was obtained is that Abazar area in terms of location pattern (access to water sources, location on the mountainside, proximity to pastures), structure and architectural elements and plan of spaces are similar to many others. It is one of the villages on the slopes of Sablan and Sahand mountains.  These villages were formed in a hand-made way near the water sources and the slopes of the hills. Due to the cold seasons of the year, one of the common patterns in the villages of the Sardsir districts of Azerbaijan region is to have small underground spaces where the families lived next to their cattle during certain days of the year. Such a pattern of settlement has been in place until recent years in the village of Kandavan (Razani et al., 2015), Khatb Maragheh (Starnjad et al., 2016), Ganzeq Sarein (Khanali, 2017), Yai Shahri of Maragheh, Sur Bonab. In these villages, the living spaces are located under the surface man-made spaces. Due to their living use, the subsurface spaces generally lacked complex and special architectural and artistic elements common in ritual-memorial spaces (elements such as inscriptions, altars, artistic motifs). And it only has a long manger, niche and spaces for providing light. Such elements can also be seen in the spaces of Troglodytic Architecture Abazar, therefore Troglodytic Architecture No. 7 cannot be considered separate from other spaces from the point of view of architecture and even the nature of the function. The generality of this space is exactly the same as the other spaces of this collection.

Conclusion
What was discussed in the text of the article, the environment of Abazar, like the fabric of the villages in the mountainous regions of Azerbaijan, Iran, consists of hand-made spaces. Handicapped spaces are carved under the man-made spaces, and in terms of architectural structure, plan and practical elements, many similarities between these villages can be observed. The accuracy of the cultural materials and architectural elements remaining in the hand-built spaces of this collection showed that the spaces have many relative similarities to each other and have followed a single pattern. Based on this, a touch space (space number 7) cannot be considered as a space that is excluded from other spaces. All the architectural elements such as the manger, niche, skylight, porch and the way to access the spaces show that these spaces in general and the architectural space number 7 in particular are designed and carved according to human living, based on that. Due to the lack of decorative and practical elements specific to ritual-memorial spaces (such as inscriptions, artistic motifs, columns, luxurious carving style of spaces, etc.), this complex (space number 7) cannot be considered as a space related to He considered the shrine (mehrabah). On the other hand, the nature of the prayer spaces and Buddhist tombs was also very different from this complex, therefore this complex does not have the characteristics of Mehri and Buddhist temples. The chronology of the site was based on the cultural findings left on the surface of the site. Based on these data, evidences from the historical period (especially Parthian) were not identified. These data show the most important settlement period of the site, which coincides with the Middle Ages of Islam. During this period, a cemetery with prominent tombstones was formed in the vicinity of the village. In general, the comparative study of the texture of this complex with the similar areas of Sablan and Sahand mountain slopes shows many similarities between them. Due to the cold climate of the region and to protect their lives and property, the villages of these areas used to create residential spaces in two ways: hand-made - hand-made. 

Acknowlegment
All authors reviewed the results and approved the final version of the manuscript.