Persian Mosque

Masjid-e Jameh of Fahraj (31.76°N 54.58°E)
Tarikhaneh at Damghan (36°9′51″N 54°21′15″E)
Masjid-e Jameh of Saveh (35°00′N 50°21′E)
Masjid-e Jameh of Neyriz (29.19167°N 54.31882°E)
Masjid-e Jameh of Natanz (33.518063°N 51.912954°E)
Masjid-e Jameh of Isfahan (N32 40 11 E51 41 7)
Masjid-e Jameh of Ardestan (33°22′29″N 52°21′57″E)
Masjid-e Jameh of Zavareh (33° 26' 57" N 52° 29' 31" E)
Masjid-e Jameh of Yazd (31°54′5″N 54°22′7″E)
Masjid-e Jameh of Gonabad (34.3347°N 58.7002°E)
Masjid-e Malek- e Zouzan (34.355441 59.876897)
Masjid- Shah (Masjid-e Emam) of Isfahan (N32 39 26.82 E51 40 40)
Masjid- Sheikh Lotfollah (32°39′26″N 51°40′44″E)
Masjid- e Aqa Bozorg (33°58′42.5″N 51°26′42.5″E)
Masjid-e Sepahsalar ( 35°41′19.5″N 51°25′58.37″E)
Masjid-e Jameh Naeen (Masjid- e Jameh Naeen (31°54′5″N 54°22′7″E) 
Masjid- e Jameh Semnan (35.5663° N, 53.3994° E)

This is a serial nomination comprising of at least 17 historic mosques located in several provinces and cities in Iran. Persian mosques, recognized as an artistic/architectural design/system in different artistic schools in Islamic countries, are known for their symmetry, use of specific Persian artistic/spatial features such as iwan, gonbadkhaneh (Rotounda), sahn (Courtyard), maqsureh, mihrab, menbar, minar (Minaret), sardar (Frontpiece), use of geometric patterns in combination with urban spaces such as meidan (Squares), and a number of other architectural elements, gradually developed and built up around a primary axis. In art history, the Persian Mosque is considered to have been as a base for the formation and realization of related architectural arts.

The architecture of mosques in Iran, firstly because of the technology used and secondly due to the designing of space, itself rooted to the pre-Islamic Persian architectural traditions is unique and outstanding in spatial, architectural features, and spiritual properties. In fact from architectural historicism point of view there exist two types of mosques in Iran. First, those very few that were built during early Islamic period, layout and features of which are consistent with columned shabestani style; and second, those that could be considered as purely Persian Mosques. Development process of building mosques in Iran is unique in its architectural characteristics, highly inspired, at least in its early stages of development, pre-Islamic Persian architecture. Persian Mosque own developed spatial organisations. In addition combination of pre-Islamic forms originated from fire temples, Hejazi architectural elements and Islamic Beliefs, have resulted a unique Persian Islamic architecture. Persian Mosque is an outstanding example of architectural design development of mosques in the Islamic World.

The Iranian Islamic architecture in general and the architecture of the Persian mosques in particular are to be regarded as influenced by local Iranian pre-Islamic culture. Utilization of various arches and vaults, creation of dome over square base (Polygon) and iwan, are among the main architectural elements brought from pre-Islamic period. In addition, the design of four-iwan type mosques was based on the old four porches or iwans of Parthians (250 BC to 250 AD and Sassanids (224 to 652 AD), even before these, to the Achaemends (559 to 321 BC). As for the architectural decorations there is no phenomenon in Islamic period, history of which could not be traced to pre- Islamic era. For instance, art and craft of tile working goes back to Achaemenids and Elamite, and stucco working to Sassanids. After the expansion of Islam in Iran, the Iranian architects/craftsmen continued working with old architectural traditions.

Iranian mosques have gone through several stages of development and transformation, bringing with these stages various architectural designs. Following development stages and architectural patterns can be traced during last almost 1200 years:

• Shabestani (pray hall) mosques (1^st and 2^nd centuries AH): Friday mosques of Shush, Siraf and Saveh;
• Improved shabestani mosques (3^rd and 4^th centuries H): Tarikhaneh (Damghan); Fahraj and Naeen Friday Mosques;
• Domed and iwan-possesed mosques (4^th and 5^th Centuries AH): Neyriz and Natanz Friday mosques;
• Domed and iwan-possessed mosques, transformation of shabestani mosques (5^th and 6^th centuries AH): Friday mosques of Isfahan, Qazvin, Golapaygan, Zavareh and Ardestan;
• Iwan type of mosques stabilized (7^th and 8^th centuries AH): Friday mosques of Gonabad, Yazd, Oshtorjan, Varamin, Kerman;
• Fully decorated iwan mosques (9^th and 10 centuries AH): Goharshad, Amirchakhmaq, Kabud, mosques;
• Glory of the Persian mosques (11^th and 12^th centuries AH): Shah and Hakim mosques in Isfahan;
• Latest developments (13^th and 14^th centuries AH): Masjid-AlNabi (Ghazvin), AqaBozorg mosque (Kashan), Semnan Soltani mosque, Masjid-Madraseh of Sepahsalar.

Four iwans plan, perhaps having the same origin as the Persian garden design, colourful domes, arches, fountains, pools, symmetry, muqqarnas, calligraphy, cloisters, bricks in construction as well as in decorations, glazed tiles, and tile workings are amongst some unique characteristics of Persian mosques. Each of the selected mosques in this serial nomination represents characteristics of its own in a long history of building mosques in Iran. The Masjd-e Jameh of Fahraj is significant as one of the oldest surviving mosques in Iran, representing an important evolutionary stage in mosque construction from post and lintel systems, to wooden roofs on arcades. Tarikhaneh mosque at Damghan, Semnan Province, marks the change of mosque construction's primary structural member from columns to piers, in the ninth century. Considering the excavation of ancient Zoroastrian references and the prevalent tradition of appropriating sacred sites as well as similarities between the formations of structural elements and building envelope of this mosque with pre-Islamic Persian architecture, having in mind the Sassanid Palace in

Tappeh Hissar of Damghan, Tarikhaneh is dated to the Sassanid Period. The earlier phase of Jameh Mosque of Saveh was built in 1^st century AH. Throughout various historical periods, Saveh Mosque has continued its original function, adapting to the additions of decorations and distinctive architecture of each era.

The Friday mosque of Neyriz, in the Fars province, was built at least in three phases that span Buyid, Seljuk, Il- Khanid rule. First evidences of the arrival of iwan in Persian mosques can be witnessed in Neyriz mosque. The date of its mihrab is 340 AH, which is the Buyid Period. After that other architectural phases including columned shabestan with levelled roof and northern iwan were erected. At Neyriz, the northwest iwan facing the original sanctuary was erected at a later date, followed by the addition of two rows of lateral arcades along the courtyard and iwan walls.

Located in the historic centre of Isfahan, the Masjed-e Jameh (Friday mosque), inscribed on the World Heritage List in 2012, can be seen as a stunning illustration of the evolution of mosque architecture over twelve centuries, starting in 841 AD. It is the oldest preserved edifice of its type in Iran and a prototype for later mosque designs throughout Central Asia. This mosque is amongst the oldest Friday (congregational) mosque in Iran, located in the historical centre of Isfahan.

The Congregational Mosque of Ardestan is an early Islamic building with many accretions over its long history of use. Based on the existing architectural evidences, preliminary structure of this mosque is dated to 2^nd century AH. To this end the mosque a columned shabstani design with a central courtyard, and covered spaces on the periphery. The rotunda and iwan were added in 553 and 555 to the Qibla pray hall. Few centuries later this mosques was developed to four- iwan mosque.

The centrally located in the pre-Islamic city of Zavarah, the Masjid- jameh of Zavareh is the earliest dated example of a four-iwan plan scheme. A date of 1135 (530 AH) can be established for this building. The patron of the mosque is identified as Abu Tahir Husayn ibn Ghali ibn Ahmad. Situated adjacent to the centre of the town of Yazd, the complex of the Friday mosque of Yazd was founded in the twelfth century; however, what stands on the site today is the new mosque (masjid-e jadid) built in 1324 under the Il Khanids, and later gradually developed and finally completed in Muzaffarids period. A distinctive feature of the complex is the tall eastern portal iwan surmounted by two soaring minarets on each side.

The Friday mosque of Gonabad is located in the south of Khorasaan province. A valuable building from the Kharizmshahid dynasty (ca. 1075-1230), it was damaged by earthquakes and renovated several times. A major renovation was undertaken in the Qajar period (1779-1924). The mosque is a two-iwan mosque on a large courtyard. The remains of a grand mosque in Zozan (Khaaf- Khorassan) dates to the early 7^th century AH).

Built by Shah Abbas I the Great at the beginning of the 17^th century, and bordered on all sides by monumental buildings linked by a series of two-storeyed arcades, Meidan- Emam (Naghsh-e Jahan Square – inscribed on the World Heritage List in 1979- is known for the Royal Mosque (Masjid- Shah), the Mosque of Sheikh Lotfollah, the magnificent Portico of Qaysariyyeh and the 15^th century Timurid palace. Of particular interest is the Royal Mosque (Masjed-e Shah), located on the south side of the square and angled to face Mecca. It remains the most celebrated example of the colourful Iranian architecture which reached its high point in the country under the Safavid dynasty (1501-1722; 1729-1736). Sheikh Lotfallah Mosque on the east side of the square, built as a private mosque for the royal court, is today considered one of the masterpieces of Safavid architecture. The mosque was named in 1622 after Sheikh Lutfallah Maysi al-'Amili (d.1622), a prominent religious scholar and teacher (and father-in-law to Shah 'Abbas). Architectural historians ascribe this either to the fact that members of the Shah's family had used it for private worship or that it had functioned as a women's sanctuary.

Aqa Buzurg (Agha Bozorg) Mosque is a mosque and madraseh located in the central part of Kashan, in the heart of its historic urban core. The complex is named for the theologian Mulla-Mahdi Naraqi II, known as Aqa Bozorg. The building occupies a long, roughly rectangular footprint oriented northwest to southeast. A sunken courtyard built on two levels (ground level and balcony) occupies the centre of the complex. The Sepahsalar Mosque is a large congregational mosque and madraseh in Tehran. It is named after its patron, Mirza Husayn Khan Sepahsalar Qazvini, a chancellor of Nasir al-Din Shah Qajar. In fact this mosque is a large complex developed in 14^th century AH using old architectural traditions techniques, during the enlargement and development of Tehran. Historical written sources date the initial construction of the building to 1879/1296 AH, but construction continued until the early 1890s/1300s AH and beyond. After the Iranian Revolution, the mosque was renamed Masjid-i Shahid Mutahhari (Mosque of the Martyr Mutahhari).

This serial nomination includes some of the most representative, influential and distinctive mosques, displaying the architectural developments of Persian mosques from early Islamic period to the recent era. The series not only manifests the unique architectural developments of the techniques used in building mosques in Iran but also shows the very distinctive architectural features rooted to the Iranian pre-Islamic era. Furthermore, it represents the significance and particular influences of the Persian culture in promoting Islamic art in the world as well as affectability of Iranian art and culture by the Islamic concepts and wisdom. This is to say that the most dominant and tangible style of construction in post-Islamic era Iran is transfigured in building mosques. Reconciliation of these two has led to an outstanding, and indeed beautiful, architectural style. From the very beginning, manifested in Tarikhaneh Damghan, to the most glamorous mosques of Isfahan Friday mosque, and lately the integration of modern and contemporary Iranian art in construction mosques in Iran one can observe the outstanding significance and universal value of the "Iranian Mosque".

Criterion (i): The Persian Mosque is an unparalleled masterpiece of art and architecture of Persian civilisation; developed, advanced, evolved and manifested in different mosques during last twelve hundred years of various historical periods. Its artistic sophistications and architectural innovations as well as its remarkable attentiveness to the geometry, proportions, scale, succession of access to the place, creative artistic and technical diversity and combination, are all outstanding aesthetical evidences born out of Persian architects and artists' ingenuities during long history of the country.

Criterion (ii): Since the constructors of these mosques were Persian architects/craftsmen, they built each building using contemporary technology and culture of their own time. In this way not only religious requirements and rituals are considered in their planning but also Persian distinctive architectural features are manifested and evolved in their final creations. In Iran mosque architecture and their intangible values are rooted in pre-Islamic monotheistic beliefs. After the advent of Islam in Iran, during 1^st century AH, those beliefs were juxtaposed with Islamic architecture characteristics, producing a very unique place for mosque architecture in the country and beyond. During more than 1400 years, from pre-Islamic era to the modern times, there has been a very vibrant interchange of human values through the survival of art and craft of architectural techniques preserved and practised by Iranian builders/architects. They borrowed architectural features form pre-Islamic periods and integrated it with new beliefs and architectural peculiarities of Islamic traditions, developing a unique style of mosque construction.

Criterion (iii): Tradition of building mosques with typical Persian technology and style has been a specific characteristic of Iran throughout last 1200 years. The selected mosques in this Nomination File bear a unique testimony to the living cultural tradition of Islam in Iran and beyond. Undoubtedly the architecture of Persian mosque, has an exceptional place amongst other mosques in the Islamic world. Architectural elements which gradually added to the body of the buildings, covers natural, earthly and spiritual needs of human, at the same time benefitting from all natural facilities existed. During 1400 years since the advent of Islam in Iran, the relation between construction of mosques and its decorations, with culture and civilisation in time and in place, not only increased but developed and continued.

Criterion (iv): The architecture of historic Persian mosques have gone through several stages of developments throughout their existence, each time producing diversified outcomes. In general Persian mosques have been constructed with three fundamental design: Columned shabestani (Pray hall with columns); Porch (iwan) shabestani (Single iwan; two iwans, and four iwans); and finally mosques with iwan and dome. The model for creation of iwan in mosques was the iwan of Sassanids Ctesiphon in Iraq, Firoozabad , Sarvsetan Palaces in Fars province, and domes cloister, a more Islamic and popular, from the same Sassanids period. Double-shelled domes and colossal verandas are built with native building materials from Seljuks period onward. This is apart from inner and outer decorations either with stucco working, calligraphy, brick working, tile- working, etc. Therefore architecturally and technologically the "Persian Mosque" is an outstanding example of a type mosque developed in the country and beyond.

Criterion (vi): Persian mosques are directly associated with Islamic beliefs, events, living traditions, and ideas, in Iran. Spirituality, as the main part of Persian mosques, is a combination of architectural elements, lighting, and the community that gathers there. Mosques, considered as the highpoint of Islamic art and architecture in Iran, is in fact the place for continuation of Persian people worship. The architecture of a mosque is meant to evoke a sense of sacredness and to symbolize the relationship between God and the servant. Light is used to create a mystical atmosphere and to enhance the imagination. Mosques are vibrant centers of community life, where people gather to pray, exchange greetings, and connect with each other. Since the builders of these mosques were Persian master architects, they constructed each building using contemporary technology and culture of their own time. In this way not only religious requirements and rituals were considered in their planning but also Iranian distinctive architectural features are manifested and evolved. In Iran, mosque architecture and their intangible values are rooted in pre-Islamic monotheistic beliefs. After the advent of Islam, during 1^st century AH, those beliefs were juxtaposed with Islamic architecture characteristics, producing a very unique place for mosque architecture in the country. More than 1400 years, from pre-Islamic era to the modern times, there has been a very clear interchange of human values through the survival of art and craft of architectural techniques preserved and practiced by Persian builders/architects.

Tradition of building mosques is a very old custom among the Iranians. It started from the very first years of the advent of Islam and continued till present time. Throughout all these centuries, Persians created their own design of mosque and added architectural elements, such as iwan, dome, delicate/complex decorations, etc. to it. Therefore, the design and form of all mosques covered by the serial nomination of the "Persian Mosque", from Tarikhaneh in Damghan to Masjid- e Jameh Sepahsalar in Tehran, are original, authentic, and meets the condition of authenticity and integrity. Not only by design but also by building materials and substance, the required conditions are met. Furthermore, other criteria for authenticity and/or integrity, namely: use and function; tradition techniques and management systems; location and setting; spirit and felling; are fulfilled too. In fact, mosques, by their virtue, have always been looked after by the authorities as well as by the peoples themselves. Vaqf (Endowment) has been a strong tool for preserving the body and soul of these sacred buildings throughout their existence. In addition, mosques have always been an active and living place directly connected to the people.