Mithraism was a mystery religion centered on the god Mithras that was practiced in the ancient world including India, Iran, Anatolia, Etc. There is still much uncertainty about its nature and its origin, despite numerous documents such as the most ancient religious books of the world including the Avesta and Rig Veda, and the oldest inscriptions including: Boğazköyand Achaemenid inscriptions, and finding hundreds of temples in the territory of ancient Rome. One of the ambiguities is that how the temples of this religious tradition were built in Iran. The main question here is that “is there any possible similarities in Iranian temples to the European types or not?” To investigate the question, the plans and architectural spaces and components of the Mithra temples are compared using inductive methods and library studies in two civilizations that are altogether different in terms of their environmental and cultural conditions. The research hypothesis emphasizes the difference between the Roman Mithra temples and Iranian types. Despite that, they have a unique root; however, they have some imagined similarities. Finally, it was found, that different environmental conditions gave rise to a different understanding of religion, and so on. The main purpose of the article is to study and introduce several Iranian Mithra temples. The plan of the Roman temples is rectangular, but a study of the Iranian temples of Abāzar, Varjuvi, and Bādāmiyar (Qadamgāh) showed that the most of them had a dome-shaped space with a circular plan and their walls lacked paintings and sculptures. Nevertheless, as Herodotus has already described, the Qarashirān temple has square plan in the meantime; such Iranian temples lack authentic decorations inside and out. The results of the research show that what was depicted in the European Mithra temples, was performed during a special ceremony in Iran; a point that all artistic and written sources acknowledge. تفاصيل المقالة

Khiva has such a resemblance with Iranian art, culture, and civilization and it will not be irrelevant to consider it as a gemstone in the field of culture and civilization of Iran in Transoxiana. This city is located in the Khwarezm. Reviews tell of earlier historical and cultural links of Khwarezm with Iran. Khwarezm name has come in the Achaemenid inscriptions.Khiva is a city with a plethora of historic buildings with curved and flat common Persian coverings, surrounded in a mud and brick enclosure and the urban structure of which includes Old castle, "Sharestan" which is known as Ichan-Qala (inner fortress) and Rabaz that is called Dishan-Qala. Ichan-Qala urban structure is comparable with Bam castle. Similarities in art and, architecture and urbanism of this magnitude cannot occur at once. As referring to the history reveals that, until, recent centuries, even Qajar era, this area was part of Iranian territory. Schools of this city are built with chamfered corner plans and with the Iranian architectural style and their geometry, decorations and inscriptions are Iranian. Recent sources have proposed other interpretations based on their own ideas of its architecture and art spaces and do not much refer to their Iranian artistic spirit. There are a variety of manifestations of the Zoroastrian religion in Khwarezm. This study investigates different architectural and urban aspects of Khiva and their roots,and the identification of the cause of physical similarity, the works of art of Khwarezm, and Iran, based on acomparative style methodology. تفاصيل المقالة

Maraghe observatory was built by such engineers as Moayiededdin Orozi etc. under supervision of Khaje Nasireddin Tousi in 7th century AH. The most significant feature associated with Maraghe observatory is the fact that architecture is employed to achieve astronomical purposes in this site. The reason for preferring observatory by astronomers was the fact that these units are superior to wooden and metal instruments with respect to accuracy, no size limitations, etc. Architectural design and function of astronomical units of Maraghe observatory site after discovery of its foundation in the course of explorations before Islamic Revolution remained unclear until recent years. After conducting required studies and investigations, the author managed to find significant cues and after some precise comparisons, he succeeded to recover the main design and function of some astronomical units of this international center. Based on these findings these astronomical structures can reliably be rebuilt. This research showed that every circular or polygonal building cannot be considered as an observatory. For example form and function of cemetery structures are completely different with astronomical ones. Following this research also valuable results were obtained in relation to stone architectural structures present on Maraghe observatory hill. In addition, claims about invention of astronomical units of Maraghe observatory by non-Iranian scientists are rejected and rights of Iranian scientists are rationally defended in this regard. تفاصيل المقالة

میدان‌های شهری، بخش‌ ارزشمندی از میراث شهرها هستند. در همین راستا، تحلیل و بررسی مؤلفه‌های گوناگون مؤثر در پیدایش میدان‌ های شهری به ‌عنوان فضایی عمومی در کشورهای اسلامی، موضوعی است که در این پژوهش به آن پرداخته شده است. نقش کلیدی میدان‌ ها در ساختار شهرها، اهمیت شناخت مراحل تکوین و تطور آن‌ها را به ‌منظور درک صحیح ساختار شهری در کشورهای اسلامی و تعمیم نتایج آن روشن می‌سازد. براین اساس و با هدف درک عمیق اهمیت میدان در ساختار شهرهای اسلامی، این پژوهش به‌ دنبال پاسخ به این پرسش است که: نحوه شکل‌گیری و تغییرات فضایی-کالبدی میدان‌های شهری از جزئی نوظهور و حاشیه‌ای در ساختار شهرهای اسلامی تا بدل شدن به قلب تپنده ی این شهرها به چه صورت بوده است؟ این مقاله پژوهشی کیفی با رویکرد توصیفی-تحلیلی است که در آن از روش موردپژوهی استفاده شده است. محدوده مطالعه شامل میدان‌های "شهدای بیروت"، "مرجه دمشق" و "تقسیم استانبول" است. نتایج این پژوهش نشان می‌دهد که در اواخر قرن 19 میلادی، میدان‌های شهری به ‌عنوان شکل جدیدی از فضای عمومی، در پاسخ به رشد بی‌سابقه جمعیت شهرها و به پشتوانه ثبات سیاسی و قدرت اقتصادی دولت حاکم، در این کشورهای اسلامی شکل گرفته است. به نحوی ‌که ابتدا، در مکانی خارج از حصار شهر قدیمی مکان‌یابی می‌شدند و با گذشت زمان و توسعه ی فیزیکی شهر نقش پراهمیتی در ساختار شهری پیدا می کرده اند و در نهایت با فراهم‌کردن بستر فضایی و کالبدی لازم جهت پشتیبانی و بروز رخدادهای اجتماعی، دارای معانی مدنی و یادمانی شده اند و به قلب تپنده شهرهای اسلامی بدل گشته‌اند. تفاصيل المقالة