An Investigation The Architecture of Religious Buildings of West Azerbaijan Province in Safavi Period

Journal of Applied Science and Agriculture, 8(7) December 2013, Pages: 1353-1363
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Journal of Applied Science and Agriculture
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An Investigation the Architecture of Religious Buildings of West Azerbaijan Province in

Safavid Period
1
Arzollah Najafi, 2Farzaneh Darvishzadeh Sherafatmand
1
Department of Archeology, Faculty of Humanities, Abhar branch, Islamic Azad University, Abhar, Iran
2
Department of Archeology, Faculty of Humanities, Abhar branch, Islamic Azad University, Abhar, Iran
ARTICLE INFO ABSTRACT

Article history: Background: Studying the Islamic buildings relics, especially of the Safavid period,
Received 17 October 2013 will make us familiar with the traditional context of architecture, features like view,
Received in revised form 23 coverage form, construction materials initiation and completion, the used approaches in
November 2013 decorating the buildings and other factors related to architecture, and it allows us to
Accepted 28November 2013 observe the architecture’s development process, considering the geographical, cultural,
Available online 25 February 2014 religious and social position. Objective: The objective of this research was an
Investigation the Architecture of Religious Buildings of West Azerbaijan Province in
Keywords: Safavid Period. Results: In Safavid period, architecture reached its highest levels of
West Azerbaijan, Safavid, Religious development and absolution. The vast architectural activities were initiated in the Shah
Buildings, Plan, Materials, Abbas I period. In this period, not only in Esfahan but also in other cities of Iran, were
Decorations various buildings constructed. Conclusion: In Safavid period, Iran’s architectural style
was restored and the building’s designs, plans, forms and materials were spread. For
buildings’ decorations, plastering, tiling and plaster painting were used. The plans were
mainly simple and square. A significant part of the Safavid architecture’s grace was due
to its easy yet difficult to imitate design with compositions on the basis of increase and
symmetry. Safavid period in Azerbaijan states, also was significant, mainly because of
Azerbaijan’s bordering position with Ottoman’s Empire, which required constructions
in every single place of this region. Therefore, considering the geographical and
climatic conditions and also the circumstance in the region, the buildings were
constructed. The materials used in Safavid period in the province, were mainly stone
and brick with possessing the highest percentage of use compared to other construction
materials.
© 2013 AENSI Publisher All rights reserved.

To Cite This Article: Arzollah Najafi, Farzaneh Darvishzadeh Sherafatmand., An Investigation the Architecture of Religious Buildings of
West Azerbaijan Province in Safavid Period. J. Appl. Sci. & Agric., 8(7): 1353-1363, 2013
INTRODUCTION
After the Safavid dynasty establishment, events occur in Azerbaijan. This state remains occupied for a long
time and the spirit of peace in this state is due to Shah Abbas’s tact that not only suppresses the local
movements, but also keeps the state clean off the foreigners’ hands (Abbasi, 1999; Afshar Sistani, 1990). Of this
period’s events, one can point to the Iran and Great Ottoman’s Empire’s animosity and bordering position that
this animosity reaches to its climax after the Safavid dynasty’s establishment and the declaration of Shia as the
official religion of the state (Abbasi, 1999; Afshar Sistani, 1990). And eventually, these grudges and enmities
lead to great battles occurring in the state. In general, in the 200-year government of Safavid dynasty,
Azerbaijan has always had essential role in cultural, social, economic and political stages. As the time go by,
since architecture is intertwined with the life of any era, it can give us an insight into any images in the time, and
also it is influenced by various conditions. Safavid is not an exception to this rule. With this purpose in mind,
for enlightening the architectural features of West Azerbaijan in Safavid period, we have identified 12 relics in
this era, of which six relics are to be investigated in the following pages (Abbasi, 1999; Afshar Sistani, 1990).
Introducing West Azerbaijan Province:

West Azerbaijan Province is located in the utmost end of Iran’s northwest, between 35 degrees 58 minutes
and 46 degrees northern Latitude, and also between 44 degrees 3 minutes and 47 degrees 23 minutes eastern
Longitude (Afshar Sistani, 1990). This province covers an area of 37614 km2 which includes the 23 percent of
the whole country’s area. West Azerbaijan borders with three neighboring countries. It is bounded from north by
Nakhchivan and from west by Turkey and Iraq. This province is adjacent from east with East Azerbaijan and
Zanjan provinces and from south with Kurdistan province. The length of water and land bordering with the
Corresponding Author: Arzollah Najafi, Department of Archeology, Faculty of Humanities, Abhar branch, Islamic Azad
University, Abhar, Iran.
E-mail: najafi.arzollah@gmail.com
1354 Arzollah Najafi and Farzaneh Sherafatmand, 2013
neighboring countries is sum of 823 kilometers, of this 135 kilometers is water border with Azerbaijan
(Nakhchivan) and Armenia, 488 kilometers land border with Turkey, and 200 kilometers land border with Iraq.
West Azerbaijan province is a high land, and high mountains surround the region from all angles, which has
created Urmia, Khoy, Chaldoran, Salmas, Maku, Sardasht and Naghadeh plains. Zagros range forms the western
border of Azerbaijan between Turkey and Iraq. These mountains are elongated in the northwest to southeast
direction, and begin with the Mount Ararat (also called Noah’ mountain, Ağrı Dağı in Turkish) which is called
differently in different regions (Bayat, 1998; Heydari, 2003). In case of climate, the province is mainly
influenced by humid air streams of Pacific Ocean and Mediterranean , but in some days of winter, the cold air
masses from Russia come to this area and cause the decline in the province’ temperature. In addition to the
mentioned streams, the height of the area, mountains, the winds, distance from the sea and the latitude play
important roles in the temperature and humidity of the area, to that extent that the West Azerbaijan’s weather
between the Caspian Sea beaches and the region, can be regarded semi-desert. In case of agrology, West
Azerbaijan has various and heterogeneous composition. The climatic and topographic conditions in the first
place and the erosion and vegetation factors in the second place have had impacts in the formation and the
context of the various species of the province’s soil (Abbasi, 1999; Afshar Sistani, 1990; Heydari, 2003;
Mashkur, 1996).
Iran in Safavid Period:

When the geographical and historical conditions are ready for a nation’s life, the gradual restoration of
national unity influenced by accidental events and states occurs which may be inconsistent with the origin of
this unity. Sheikh Safi-ad-din Ardabili’s progeny after a 200-year attempt for obtaining material-spiritual power
and also for blending the elements Sharia, Tarighat and monarchy, succeeded to form the first national state in
Iran Flat. Since Iran had a long political, social, cultural and civil record in the region, acknowledged itself the
right to continue the relationships and to supervise the Mesopotamian’s affairs. Therefore, Ismail I, the founder
of Safavid dynasty, kept the borders in West Azerbaijan, in the proximity of Euphrates River (Bayani, 1974;
Savory, 2007). Azerbaijan is without any doubt, one of the states of Iran which was occupied in Seljuqid,
Ilkhanate until the Timurid period by Turk invaders. They lived in this land and it was in this land that the last
Turkmen dynasty, that is Aq Qoyunlu tribes, ruled over all the Western Iran. The Turks and Mongols
domination in several centuries changed the political approach and the lifestyle in Iran despite the brave
resistance of Iranians. Because of mass-slaughters and the adversities, the past power and greatness was falling
down. As soon as the Iranians would decide to free themselves from the foreign powers’ shackles, another
victorious force barged in. but since Iranians because of their historical record and civilization superiority,
would not bear the yoke of bondage despite the victors’ swords, and the national value was the most important
thing for them and was attempting as aforementioned to establish the Safavid dynasty’s movement, regained the
lost independence, under a great leadership. Since this time, the fundament and essence of Iranian nationality
and independence was restored and founded, and the history of the country, faced towards the enlightened eras.
Safavid Period’s Architecture and Stylistics:

In Safavid period, architecture reached its highest levels of development and absolution. The vast
architectural activities were initiated in Shah Abbas I period. In this period, not only in Esfahan but also in
Shiraz, Ardabil, Mashhad, Tabriz and other cities of Iran, were various buildings constructed (Kiani, 2003;
Savory, 2007). Most of the buildings, such as schools, mosques and caravanserais, were constructed in four-
porch form. Using mosaic and painted tiles for decorations widespread, in such a way that most of the religious
buildings of this period such as domes, porches, arcades, portals and even the minarets were decorated with tiles
(Kiani, 2003; Savory, 2007). The calligraphy on the tiles was also popular in the religious building decoration
and many buildings were decorated with the Thuluth, Naskh, Nasta ʿlīq and other scripts (Kiani, 2003; Savory,
2007; Tajbakhsh, 1961). In this period, the joined and detached hollow graved domes and also covers like vault
ribs, cross vault, coffering and Yazdibandi. Also for decorating the building, plastering, tiling and tile painting
were used (Kiani, 2003; Savory, 2007). For façade building, bull stretcher dressing and basket weave bond,
girih, Moagheli, mosaic tiles and painted bricks were used. In this period, the buildings were initially
constructed without any façade, and later the façade would be constructed (Nilforushan, 2007). The Safavid
architecture had a little innovation in the structure or the face, because the architects had to build or decorate the
vastest constructions in the least time, and therefore they had no other choice than to mask the structural
grotesquery with tile coverings. The strength of this period’s construction lies in the planning and the
components of the great urban complexes which gathered the various commercial, religious and political
functions in the combinations. The Isfahani style (Safavid), by having a historical, constructional and decorative
(Amood) heritage of the previous styles, obtained its unique peculiarities and distinctions, which is one of the
characteristics of Iranian technique and art and is the result of the Iranian architecture tradition perseverance.
The Isfahani style has such traits:
1. Porch ( one of the revived spaces in urbanization)
2. The change in plans

3. The changes in coverings and placement of bases and walls
4. Decorations (painted tile, paint in the architecture, drawing on the walls)
5. Lighting ( mirroring and plastering, brick dressing, and wooden Amoods) (Bozorgmehri, 1995)
In the Safavid era, using the various types of covers such as vaulted, flat and vault ribs, cross vault,
coffering, Yazdibandi, framing, double attached domes and hollow graved domes was common. The detached
hollow domes were constructed in most of the period’s building with particular beauty. In this period, the use of
painted tile got popular, in this way that the surface of glazed white tiles were painted and then the tiles were put
in the furnace , which was adjusted on the work afterwards. Also using plastering, painting and painted glasses
in interior decorations was common in the era (Rasouli, 2007). According to late Maestro Mohammad Karim
Pirnia’s opinion, Iran’s architecture in the Islamic era has passed four styles: Khorasani style, Razi style, Azeri
style, Isfahani style. This aforementioned Isfahani style is the last architectural style in Iran, which arose not
from Isfahan city, but from Azerbaijan and instead, it developed in Isfahan and one can find the best buildings
of this style in Isfahan city. The first period of Isfahani style began a little before the Safavid era, that is in the
Kara Koyunlu era, and it finishes in late period of Mohammad Shah Qajar. The second period, which is called
the decline period by Pirnia, begins from Afsharid dynasty and continues in the Zand dynasty, but the complete
decline starts from Mohammad Shah Qajar’s era (M. K. Pirnia, 2004). The late Maestro Pirnia, has enumerated
the following characteristics for Isfahani style, that almost all of them is seen in Safavid era’s buildings:
1. The simplicity of designs and the geometry of the buildings, and the extensive use of cursive lines and
shapes
2. The decrease in the protuberance and indention in the buildings’ map
3. Using equal shapes and sizes in the building
The Buildings’ Function:

Studying Iranian architecture shows how it has developed during the last fifteen centuries. In each period,
buildings with various features were constructed in villages, cities, caravan roads, desert regions, mountain
passages and seaports that have had different functions. The importance of the Islamic architecture becomes
evident when we know the fact that in the constructions of this period, the spiritual and material functions of the
buildings were highly considered. In general, the Islamic period’s buildings can be classified into two main
groups:
1. Religious buildings : such as mosques, cemeteries , schools, Hussainias, Tekyehs and prayer houses
2. Irreligious buildings : such as bridges , palaces, caravanserais, baths, bazaars, castles, Ab anbars (Kiani,
2000)
To understand the importance of these features in the architecture’s development, we should determine the
Islamic period’s buildings classification and their function. Therefore, first a brief history of religious buildings
(mosques, temples, churches) is given and afterwards, the famous Safavid religious buildings of West
Azerbaijan province are presented.
Mosques:
In the first centuries of Islam, a significant progress in the economic and social system of Iran occurred.
Iran abandoned its ancient religion that is Zoroastrianism, and gravitated toward the developing Islam. Since this
point, Islam was not anymore that invasive Arabic faith, and became a global religion, it was in this period that
Iranians without any foreign force and pressure, tended toward Islam in a short while. The event of Iranians
becoming Muslims, led to the retention of many powers in the region, and as a result, the region continued its
political and economic life under the flag of Islam. After this stage, the Zoroastrian religious buildings lost their
function, and were replaced with mosques. Mosque is the best type of building in Islamic architecture. The
mosques were built to survive, whereas many of irreligious buildings and memorials were constructed with
many decorations but without much strengthening (Hillenbrand, 1999). Mosques soon became the developing
Islamic community’s heart provoking centers. They were the places for praying, public declarations, news,
admittance of ambassadors, martial sessions, observing the complaints. The mosques were also the place where
the treasury was kept and war consultants gathered there as well. The mosques also, like Islam which soon
became a symbol of power, and after a while, encompassed both spiritual and non-spiritual realms (Hillenbrand,
1994). Of the main elements and space of mosques, these can be mentioned:
Shabestan:
Shabestan or the covered section of the mosque, where the prayers are said, is the main part of all the
mosques which usually consists of two separated sections for men and women. These two sections in the
mosques are separated from each other in various forms; sometimes the private shabestan of women is in the
upper floor (mezzanine) and sometimes the women section is parted from the men’s with a curtain or any kind
veil (Zargar, 2007).
Maghsureh:
It was an area near mihrab, which was built for the caliphs, in way that it more clearly than minbar and
mihrab shows the presence of the ruler or the governor. It is a separate and usually squarely shaped enclosure
which is inside the mosque, near mihrab. Maghsureh, was regarded an intensely irreligious component of the
early Islamic mosques, had a close relation with the monastic majesty and formality. Since the fifth century of
hegira on, the form of Maghsureh has undergone essential changes, and its presence as a big domical room
which was attached mihrab, increased, especially in eastern Islamic world and Iran (Zargar, 2007).
Mihrab:
Literally meaning an indention in the wall, it is accompanied with high decorations in the direction of
Qibleh. The commonest reason presented for the existence of mihrab is that it defines the direction of prayer
saying lines.
Minbar:
A high pulpit that a preacher or orator climbs in order to sermonize. The first minbars were too simple and
had few steps. Basically, minbar from the structural perspective is composed of two flat triangles in two bodies,
that between these two, a row of steps was put, which helped the preacher to reach the highest part which is the
seat (Zargar, 2007).
Sahn (Courtyard):
For any viewer, it is the most important section of the mosque. The effect of the mosque directly depends
on the size of the courtyard. The large empty area would stop any viewer and would remind him of the fact that
he had traversed the spiritless boring routine life (Zargar, 2007).
Minaret:
The function of minaret is to invite the Muslims to say their prayers; a high tower which is either attached
to the mosque or is near it. The form of the minarets, is sometimes derived from the square towers of Christian
churches, which themselves are constructed after the patterns of Roman or Greek buildings , and sometimes the
pattern was the Sassanid towers in Iran; towers with spiral stairs like the minarets of Samarra Mosque or Cairo’s
ibn Tulun (Rasouli, 2007; Zargar, 2007). The importance of mosques for the cities was to such extent that if a
city did not have a jameh mosque (grand mosque), it did not have any urban importance. The Islamic period
architects decorated mosques in various styles. In any period, one decorative element was common in the
mosques embellishment (Kiani, 2000). Of the beautiful mosques of Safavid era in West Azerbaijan province,
one can mention Mahabad Jameh Mosque in the city center of Mahabad, Chors Mosque in northeast of Chors of
Chaypareh County, Mir Ghal’e Berduk Mosque in the heights of Baradust in 73-kilometer distance from the
west of Urmia County (Mollazadeh, 2000; Nilforushan, 2007; M. Pirnia, 1988; M. K. Pirnia, 2004; Pope, 1976).
Mahabad Red Mosque:

Position:
The Mahabad Jameh Mosque was approximately located in the center of the city and inside the archaic
texture, that as a result of the urbanization changes, some surrounding textures of it were renewed and this
archaic monument for the time being is confined among a collection of semi-old and new units. Currently,
Jameh Mosque is located between Hafiz Street and former Pahlavi Street in an alley, and in its northern aspect, a
new mosque with a rather large salon has been built.
History:
This historic building was constructed in the time of Safavid First Shah Abbas, under the ruling of Bodagh
Sultan (descendants of Sheikh Heydar) died in 1012 of hegira, and in the time of Safavid Shah Suleiman, a
school for studying religious sciences was built in the eastern side of the mosque, which was finished in 1089 of
hegira, according to the stone epigraph installed on the portal of the mosque.
Architectural Features:
In the center of the city and beside the Mahabad River, there is a very interesting mosque which is locally
called Mizgewti sûr, meaning red mosque. This mosque which is currently known as the Mahabad Jameh
Mosque is the place where Friday prayer is held. This mosque consists of two sections:
1) Mosque 2) School
Unfortunately, in this building the relics and landscape privacy has not been observed, in such a way that
the mosque is not visible from the hundred-meter distances. The same landscape privacy is ignored in recent
constructions. This mosque has been built with materials such as stones, woods, bricks, clay and plaster in an
area of 300 meters with a width of 15 meters. In this mosque, there are ten stone pillars that hold 18 low brick
domes, and each pillar is 4.5 meters far from the other ones.
The pillars of this mosque are built with integrated stones without decorations. The brick dressing on the
top of each pillar is very beautiful. Each side of square is raised by putting 3.5 rows of bricks in an accurate
form, and by using 53 rows of bricks; each top of the facing pillars is raised with 53 rows of bricks from each
side, to reach one another. This has led to the mosque’s vault creation. Then inside each four vaults, by the help
of all the pillars, a low brick dome is built. These domes ascend by the combination of 48 rows of brick
overlapping circles which are on one another, and they end in the apex with a completely horizontal brick. The
mihrab of this mosque is located in the southern wall, without any decorations. In this mosque, some insertions
have been added in later periods, like the stairway in the northern section of the mosque which goes to the roof
of the building. Pillars are connected to each other by means of wooden shafts from any side, in the upper parts.
Unfortunately, in this building heating system is installed that for connecting its pipes, the base of the
mosque’s wall is bored which has decreased the buildings resistance and as a result, the buildings has had
cracks in some parts. The school is located in the central courtyard that has a pond in it and all around the place,
the chambers of students which are composed of two parts: a part which was the studying rooms and also the
students residential and the other part where the classes were held when the weather was fine. The form of the
used vaults in the architecture of this school is of the acute arch type and the coverings of the chambers are the
vault type. The wudu khana is in the northern part of the mosque, outside the buildings collection area.
Building’s Epigraph:
This epigraph is written on the top of the school’s (mosque) entrance on an alabaster stone which defines
for us firstly the history of the building and secondly its function.
“ Alhamdu lellah, va ghozia le itmam elmadrasata alsharifah, fi ayyame dolato alsultan ala’dal Shah Suleiman
Alhosseini Almusavi Alsafavi Bahadur khan , khold allah ta’ala molkohu fi senat 1089 katibe … Sohrab
Almokri “[Transliteration of the Arabic text]
This epigraph is in three complete lines and a line in the bottom that introduces the writer of epigraph. It
shows that this complex firstly was constructed as a school, and secondly the construction was finished in the
time of Safavid Shah Suleiman government, and also it shows that the writer was a person called Sohrab Molkri.
The type of script used in the epigraph appears to be Regha’ script.
Materials and Decorations:

The materials used in the building are the stones on the plinths and pillars and also bricks and clay and
plaster and wood. It seems that that the reason for naming the mosque as the red mosque is the usage of red
bricks in the building. This complex is very simple and without any decorations. It just appears that the portal of
the building was decorated where the epigraph is located, and also the forming of the pillars and the building’s
brick dressing, especially in the mosque’s shabestan section, were very carefully undertaken.
Chors Red Mosque:

Position:
This mosque is located in the northeast of Chors in Chaypareh County. Chors village is in the 7-kilometer
distance from southeast of Ghara Ziauddin and northeast of Khoy County.
History:
According to the epigraph which has been destroyed and its place has just remained, one can mention the
mosque building’s history. This mosque was built by Morteza Gholi Khan Danbali in eleventh century, when
Khoy was destroyed by the Ottomans and its government and people were transferred to Chors. Eshtehari
writes about this mosque as follows:
“An excellently built mosque, which founded the fervor for al-Aqsa mosque in borough Chors and, the
endowments were put for that, and now like the well-constructed house (Kaaba) , it is settled and well-
constructed (Sadraee, 2005). This mosque was used as a shrine for the Shias of Chors Village at the time of
construction.
The map of the mosque is in the form of a square with 19×19 dimensions. The entrance of the mosque is
from the northern front, does not have “Sahn” and its shabestan has four stone pillars which buttress the vaults
and domes of the mosque. The mosque is fully stoned, eight-dimensional and in upper parts, the pillars are four-
dimensional and larger. On the entrance of the mosque, on the top of the portal it is evident that a formerly
installed epigraph was taken off. The covering of the ceiling of the mosque is vault and dome and it has nine
domes. The height of the ceiling from the floor in the place of each vault of pillar and wall is 4 meters and in the
middle of the domes, it is approximately 6 meters. The floor of the shabestan is covered with marble stones. The
mihrab of the mosque is seen with a plaster coating in the shape of a porch which has two small vaults on the
sides. In the northern front of the shabestan, there is a spiral stairway which goes to the roof of the mosque. The
shabestan is located in the height of 1.10 meters from the earth surface, and it has an entrance from the northern
section which goes to the shabestan with four steps. On the two sides of the entrance, there are two seats that are
6 centimeters high and 1.2 meters long. The outer façade of the mosque in the four aspects of it has arcades. In
the four aspects of the mosque, there are 12 windows with 1.20×2.5 meters dimensions.

Materials used in the mosque is stone and brick and the naming reason of the mosques is the usage of red
bricks in the building which has a unique glitter. This mosque lacks any decorations.
Temples:
Temples are the most ancient buildings known in the history of mankind all over the world, and all cultures
in all periods of human civilization in various ways have had such a notion. Essentially, temples are those
constructions that are built on the graves and it is somehow synonymous with words such as grave, tomb,
sepulcher, shrine and cemetery (Abbasi, 1999). These classes of buildings have longer records even compared to
architecture itself, as of various human aspects. This consideration and interest, is because of the two main
factors that are the belief in the world after the death and also the self-love and in recent periods, this inclination
has been due to the love and belief of the deceased one’s loving people and followers. In Iran also from the
prehistoric ages on, a particular attention has been paid toward temple construction, though too primitive. Since
the first Islamic centuries, due to the historical status of Iran, few architectural relics have remained, but after
this era, we see a progress in the architecture, especially in building temple constructions in different regions.
By Safavid dynasty’s establishment and Shia’s coming to power, so many efforts were put in the construction of
the temples of Imamzadehs, clerics and saints that some of them became large credible complexes with strong
commercial assets. Of the Safavid temples of West Azerbaijan, Bodagh Sultan Temple in Mahabad, The temple
of Abu Ayyub Ansari in Takab, The Temple or Khanqah of Ghale Barduk in the heights of Baradust, Three
Domes of Tamtaman Village near Urmia and The Temple of Sayyed Sadreddin, can be mentioned.
Bodagh Sultan Temple

Position:
Mahabad is one of the southern cities of West Azerbaijan. This city is not located on the earthquake belt
and from this perspective, it is rather safe. Bodagh Sultan Temple is currently located in the southwest of
Mahabad, in a residential quarter and inside the communal cemetery of the city.
History:
This temple belongs to one of the commander-in-chiefs of Shah Abbas Safavi, who was the ruler of
Savojbolagh Region and in his ruling period, had helped the construction and development of the region.
Bodagh Sultan was killed in one of the battles of Shah Abbas with the foreigners near Yerevan in 1012 of
hegira. The temple of this person was highly regarded by the local people as of his attempts in construction and
development of the region, and later it became a holy shrine for the common people. This temple is essentially
restored in recent years. This construction is registered in the list of national relics of Iran by number 3485.
This construction which is an Islamic temple is located singularly in the middle of the cemetery in one floor
and it includes three areas of portal, porch and dome house. The construction has a main portal from the
entrance porch, and two secondary entrance entrances from the facing aspect. The temple is reconstructed and
according to the previous building, this construction had a rectangular simple plan and was composed of two
sections. The temple is located on the stone surface and lacks essential foundations. This construction was
completely built with bricks and it is actually regarded as a family temple. The entrance of the construction is in
the south that after entering the temple, three graves are met in the center of the building that the central grave
belongs to Bodagh Sultan and other two graves belong to his relatives. After these three graves, in the northern
section of the grave which is connected to another opening from inside, traces of another grave is seen.
Furthermore, at the end of the temple the relics of a spiral stairway can be observed, which apparently connected
the temple to the roof. This building has a total of seven piers or decorative bases in east and west sections with
decorative arcades and northern and southern porch portals. It is exactly built according to the architecture of
Safavid period’s temples, composed of three northern, southern and central circular domes.

The used materials in this building are a combination of stone, red square brick, sand mortar and lime. The
building is completely simple and without any decorations, and only in the two internal and external fronts,
some false arcades are built around the temple.
Abu Ayyub Ansari Temple

Position:
Ayyub Ansari Temple is located in 13-kilometer from the south of Takab County of West Azerbaijan
province and in the southwest of Durbash village on the top of a high mountain’s summit. This building is the
only relic from the mountain relic collection. Also in the village, there is a place like a small chamber that
people believe the head of Ayyub Ansari is buried there, so it is highly venerable for the local people.
History:
The current construction is composed of two sections, the main ancient section of the early building of the
temple and the section of corridor and the prayer house (mosque) of the building. Considering the type of
architecture and attempts, it seems that the main building of the temple and other destroyed relics including
environmental enclosing walls and the destroyed units relics with cylindrical plans, are very ancient and they
date back ninth century of hegira, but the additional section of the building including the corridor and the prayer
house are of the mid-ninth century of hegira works.
In the magazine of Cultural Heritage published in 1993, on the reconstruction of two temples in West
Azerbaijan it is said that:
“Considering the documents remained from the Safavid era, which is about the endowments of this temple,
almost everywhere in them, the name of Ayyub Ansari is accompanied with much respect and veneration.”
This temple which is venerable and is a shrine for the local people is said to belong to one of the great
clerics of ninth century of hegira.
The plan of the building is almost rectangular which is composed of three sections:
1) Anteroom 2) Cross-vaulted section 3) Temple Chamber
1) Anteroom: This section is actually the entrance of the building from the east, which is covered by a vault.
2) Cross-vaulted section: After the corridor, we enter a square area. Although this place is square from outside,
but from inside it is divided into 12 sides, which is not irrelevant to the holy numbers.
3) Temple Chamber: After the cross-vaulted section, we enter an interior area where in the middle, the grave is
located. This section of the building is a circle from inside, and from outside is rather out of the circular shape.
It seems that in this section, the architect to avoid the domical cover on the circle, has drawn the exterior area
from the circular position. In this building, a big stone is put on the grave which seems to be put at the time of
restoration, in 1972. In addition to that stone, there is also another stone beside it, which could not be read
unfortunately.

As said before, this temple is located on a mountain, and normally the materials used in the buildings are
the local materials such as rubbles, cobblestones, sand mortar and limestone, put beautifully together to
construct the building. Inside the building is decorated with plaster coating and its decorations are triangular.
Furthermore, in the bottom of the dome, grille and arcades are the other decorations of the building.
Churches:
The word church is used for a construction whose headstone is Christ. Church was also called the Christ’s
Bride or Christ’s Body. Ignatius is the first historian to use the word cathedral, and what he meant by cathedral
was that the church is for all the people and classes without any differentiation and distinction. Because the
church was earthly developed and was founded in every place, gradually the word church was also used for
smaller aggregations founded in various places. Finally, church was used for the true aggregation of any group
gathering for praying (Miller, 2003).
In case of time, churches in West Azerbaijan can be classified into two groups:
- Churches built before Safavid era, which are mainly dispersed in northern parts of the province, like Saint
Thaddeus Monastery in Chaldoran plain which is famous in the world.
- Churches built in the Safavid era or later, which are mainly located in improper state or are fully destroyed.
Most of them are built by adobes and their ceilings are flat and wooden. While most churches in the first period
are from stone and their ceiling covering is domical, few churches were built with bricks. Most churches in
West Azerbaijan province are deserted few of them are rather intact. The churches identified are Surp Gevorg
Church in Urmia’s Gardabad village , St Mary Church in Urmia, Qezeljeh Church in suburb of Salmas and
Mahlazan Church in 8-kilometer from the north of Khoy.
Surp Gevorg Church in Gardabad village:

Position:
This church is located 6 kilometers from the northwest of Urmia and in the Urmia- Nushinshahr main road
direction, in the eastern side of the road, in Gardabad village. This village is of the environs of Nazluchay
borough, and its elevation is 1311 meters. The village is located on a road’s margin, in plain with mild and semi-
dry climate, and the Ghodugh Bughan River passes it in the south. The historical Surp Gevorg Church is located
in a big courtyard which lacks any regular geometrical shape. An asphalt sidetrack is built in the north of the
church toward Arabluye yekan Village, and in the west of the church, there is an alley in the direction of the
center of the village. The church is free from the three southern, northern and western sides, and it is just in the
eastern aspect that the church is combined with the adjacent building.
History:
The church lacks any epigraphs containing the construction date or the name of the founder. There is not
documentary information on the precise date of its construction. Italian researcher who have studied the church,
estimate the probable construction date goes back to seventeenth century. The time has caused much destruction
in the southern, northern and western walls. These destructions were repaired sometimes by the people and
sometimes by the Armenian general diocese of Azerbaijan, and it were these non-normative non-technical
repairs that have eradicated the authenticity of main parts of the church. Nowadays, religious rites are held in
this church regularly.
The map of Surp Gevorg Church includes a rectangular prayer house with 12.5×22.5 dimensions and with
an area of 281 square meters. This building has a main eastern-western axis and the order of its components and
elements are based on this axis which is in the direction of the altar, and also the map is symmetrical in relation
to the altar. The church has a main entrance in the west. This entrance is located on the main eastern-western
axis, facing the altar, according the Christian doctrine of entering a church. The entrance includes a portico with
two squarely-shaped pillars, and it is in a lower position than the surfaces around. Like most of Azerbaijan’s
churches, the entrance is built in the style of three naval Basilica with pillars, and the main interior courtyard of
the church is divided into three naves by the six pillars put together in tow parallel rows. These three naves are
the main, the middle and the side naves; the middle nave is built larger than the others, for accommodating more
pilgrims. The rectangular altar of the church is created in the utmost end of the eastern section, parallel with the
middle nave. The location of the altar in the utmost end of the eastern section of the churches is one of the
principles observed by many churches in the world. On the sides of the altar, like many churches in the region,
two chambers are included. In Armenian language, these chambers are called “Avandaton”, that means “Trust
Place”. Usually, in the southern side chamber, the priest’s articles and in the northern side chamber, the
instruments for religious rites are kept. In this church also, in case of function, there are three sections of the
common, the chanters and the altar, that are separated from one another by creating different height level among
them; in such a way that the chanters’ position is higher than the common’s and the altar is higher than the
chanter’s, and the main and vaster space is dedicated to the common position in order to accommodate more.
Facades and Decorations:

The exterior Facades: Surp Gevorg Church is poor in case of using architectural decorations. The outer
façade of the western wall which involves the entrance portico is built with bricks. This portico has two
squarely-shaped brick pillars and three Roman arcs in the southern, western and northern sides. Behind the side
of the western arc of the portico, an azure bricked cross is installed, and in the sides of the portico, two
Khatchkars with two orange marble stones are installed on the wall, with a little height from the earth. The
northern khatchkar has big cross and five small crosses, and the southern khatchkar has a big main cross and
two small Maltese crosses on the sides. The main entrance includes a high arcade with a Roman arc that behind
the side of it, brick decorations in dressing style, is seen. In this aspect, two skylights are built to fulfill the
interior light of the church, that both have Roman arcs. Facing the portico’s pillars, two ram-shaped gravestone
are installed, that on one of them, 1893 is carved, which is probably the date of an important person’s death. The
outer façade of the church’s southern wall is simple without any embellishments, and it has dune mud-plaster
(Kahgel Arzeh) cover. This wall is the main part of the church which has kept its authenticity and less reparation
has been done on the wall. Only three skylights with Roman arc and a smaller skylight with flat vault are
embedded in the wall to increase the interior light of the church. The outer façade of the eastern wall is also
without any decorations, includes an adobe wall with a mud-plaster covering. Only a skylight is embedded in
the altar with a flat vault. The northern wall has received most of the impacts during reparations, in a way that,
the main wall which was built with adobe, has been destructed and, repaired with brick. This wall is also
without any decorations and only three skylights with Roman vault are embedded in it.
Interior Facades:
The interior façade of the church in northern, western and southern sides includes a plinth with paper
granite stones up to 70 centimeters high, and a plaster covering up to the ceiling, without any particular
decoration. The church has four thick cylindrical pillars with a diameter of 310 centimeters, tetrahedral piers,
and two squarely-shaped pillars with 140 centimeters on each side, connecting one another by Roman vaults.
The altar is located in the end of the eastern part, parallel to the middle nave, on top of which a span with a
Roman vault is located inside a rectangular frame and on the sides of it, two smaller spans with acute vaults has
been embedded. In the northern and southern sides of the altar, decorative arcades is embedded to disturb the
monotony and the simplicity of this section, and inside each arcade there is a small niche with acute arc in
symmetrical style.
Roof Covering:
The roof of the church is covered in the middle nave section, with two irregular conical dome and three
calotte domes in every other style. The main irregular conical dome is located on top of the common section and
the ridge is 9 meters higher than the church floor. This conical dome has four rectangular skylights inside frames
with acute vaults to provide the light of the church in four main directions. The other irregular conical dome is
also located on the chanters section and its weight is transferred to the thick pillars of this section by four
bearing acute vaults. The other parts of the church (side naves) are covered with small low calotte domes.
Building domes on bearing acute vaults is one of the characteristics of Iran’s traditional architecture and this
feature can be observed in most buildings in Safavid and Qajarid eras. Repetitive uses of Roman and acute
vaults elements either as bearing vaults, or as decorative arcades, have granted the church building a beautiful
harmony and integrity.
Materials:
The used materials in this construction include adobe and plaster and also during the reparations, paper cut
stones and bricks were used as secondary materials.
St Mary Church (Nakhjavan Tappeh):

Position:
Nakhjavan Tappeh is a small village 22 kilometers away from the northeast of Urmia city. This village is
of the environs of North Nazluchay borough of Nazlu district. Its elevation is 1302 meters. The village is located
7 kilometers away from the east of Nushinshahr, in a plain with mild and semi-dry climate and Nazlu River
passes from its north. The church is located on the eastern margin of the village, inside the residential texture. It
is in a big courtyard with no regular geometrical shape and is limited from four sides to an open space.
History:
The exact date of the church’s construction is not known and no documents showing the construction date
has ever been found. The Italian group who has fully studied the church, claim that the church dates back to
seventeenth century, that is the time of Safavid government in Iran, but it can be estimated that the church is
even older than such an assumption. The current church building was repaired and reconstructed in 1803.
The map of St Mary Church includes a rectangular prayer house with 17×10.50 meters dimensions. This
building has a main eastern-western axis and its components and elements are ordered according to the altar’s
direction. The level of the church floor is in line with the fields around, and it has a main entrance in the
northern wall, on the sides of which, two semi-pillars are embedded. The church is built in Basilica style and in
the interior space; there are five wooden pillars which are ordered in two rows in linear style according to the
altar’s direction, which helps to bear the weight of the ceiling. These pillars are cylindrical with not pier, are
directly located on the church floor. The height of each pillar is about 4.5 meters and all have wooden capital in
Ionic style. The rectangular altar of the church is created the utmost end of the eastern section, in the highest
level, and one can enter it is possible via the four steps symmetrically embedded on the sides of the altar. The
church in case of function, is divided into three sections of the common, the chanters and the altar, that are
separated from one another by creating different height level among them; in such a way that the chanters’
position is higher than the common’s and the altar is higher than the chanter’s, and the main and vaster space is
dedicated to the common position in order to accommodate more. On the sides of the altar, like many churches
in Azerbaijan, two chambers are included. These chambers are in level with chanters’ section and their
entrances are built so low and narrow, that to enter them, one has to stoop low. In the northern side chamber, the
clothes and articles of the priest and the southern chamber, the required instruments in the religious rites such as
candlestick, mirror, etc. are kept.
The outer façade of the church walls, is simple and without decoration and it is built with rocks up to the
height of 1 meter. The upper part of the façade is built with adobe which is covered by mud-plaster. One
skylight in the western side, two skylights in the southern side, and three skylights in the eastern wall are
embedded to increase the light inside the church. In the northern and southern wall and near the side chambers,
two small niches with Roman vault for keeping things and articles are built.
Roof Covering:
The roof of the church is covered in two ways:
1) Flat Covering: which covers most parts such as the common section, the chanters section and the side
chambers and it is by the use of timbers.
2) Domical Covering: in Hazarashen style, the wooden conical dome which is the credit of the church is created
on top of the altar.
Hazarashen is an Armenian word that means “a thousand pieces”, and it refers to the multitude of the
timbers used in the dome. This style of dome building, is very ancient in the history of architecture, dating back
to the Urartus era, and apparently in the early centuries A,D, it was first used in the dome of the first Armenian
church ,” Etchmiadzin Cathedral”. Many researchers believe that the Armenian conical domes have used this
style of dome building as the main pattern.
Courtyard:
The church is located in a big courtyard with no regular geometric shape. Part of the courtyard is covered
by bulky trees. On one of the thick branches of these bulky trees, a big bronze bell was located that went back to
several hundred years ago, and since the wooden ceiling of the church could not bear the heavy weight of the
bell, the tree was used to hang onto. But unfortunately, apparently a while after the visit of the Italian group, this
bell was stolen. The other part of courtyard is covered with gravestones relating to seventeenth century up to
twentieth century, and most of the graves belong to famous people. The courtyard has two entrance doors,
which are a little away of each other in the western side. In case of function, this courtyard, in addition to
providing a solemn space for ceremonies and religious rites, prepared a safer position for the prayer house, since
to enter the prayer house, one must pass the courtyard.
Materials:
This church is built with rather big rubbles, adobe, plaster and wood.
Conclusion:
Since Azerbaijan has been the crossroad of European and Asian commercial roads, its geographical position
has caused this land to be the field of the most important historical events ; thus ruling over this region has ever
had a particular importance in all eras, especially in Safavid era which simultaneously with their establishment,
the events occur in Azerbaijan, this state had a special significance as of its bordering position with Ottoman
Empire, and it was regarded as a vital military base against the Ottoman Empire. Hence, a lot of buildings have
remained in this region. Considering the fact that in Safavid period, architecture reached its highest levels of
development, and also considering that in this era Iran’s architectural style was restored and the building’s
designs, plans, forms and materials were spread, one can mention that the architectural feature of the province’s
buildings is somehow effected by the region’s climate and also the Safavid era’s common styles. For example,
most of the Armenian churches built in the seventeenth century (simultaneous with bloody battles of Shah
Abbas and Ottoman Emperor) in the northeast of the country are in Basilica styles which are sometime built
with three naves and sometimes with one nave. These churches as of their builders’ financial destitution do not
have such decorations. Surp Gevorg Church of Gardabad is one of the churches built by using rectangular,
three-nave Basilica map with thick circular pillars, square tetrahedral and concealed semi-pillar, high and
narrow arcades, rectangular altar, Roman arcs, rather thick walls and irregular conical domes. Since Azerbaijan
state has ever been the case of battle between the two governments of Iran and Ottoman Empire, most relics of
the period includes the defensive, offensive and connective buildings which unfortunately, few of them are
available and beside them, the construction of religious buildings and temples is highly important. In general,
with the studies done on the morphology of the Safavid era’s buildings of the province, we can say that in case
of form, those plans that are mainly simple and squarely and rectangular, have higher proportion compared to
the other shapes of the buildings construction. Only in few cases, the plans were hexagonal, circular and
tetrahedral. The materials used in most buildings were mainly stones, bricks with plaster mortar and limestone.
According to the current documents, most buildings were observed to lack any particular decorations and in few
cases, the local available materials were used to adorn the buildings.
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Bayat, A., 1998. The Total Natural and Historical Geography of Iran. Amir Kabir Publications.
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History Congress. Cultural Heritage Organization, Tehran.
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An Investigation The Architecture of Religious Buildings of West Azerbaijan Province in Safavi Period

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An Investigation The Architecture of Religious Buildings of West Azerbaijan Province in Safavi Period

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Journal of Applied Science and Agriculture, 8(7) December 2013, Pages: 1353-1363

An Investigation the Architecture of Religious Buildings of West Azerbaijan Province in

ARTICLE INFO ABSTRACT

© 2013 AENSI Publisher All rights reserved.

Introducing West Azerbaijan Province:

Iran in Safavid Period:

Safavid Period’s Architecture and Stylistics:

2. The change in plans

The Buildings’ Function:

Mahabad Red Mosque:

Materials and Decorations:

Chors Red Mosque:

Materials and Decorations:

Bodagh Sultan Temple

Materials and Decorations:

Abu Ayyub Ansari Temple

Materials and Decorations:

Surp Gevorg Church in Gardabad village:

Facades and Decorations:

St Mary Church (Nakhjavan Tappeh):

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