Taj Mahal is one of the most famous historical shrine from seventieth century that is present and is one of the most important spaces in the world.Due to surveys, it can be said that Taj Mahal is the most symbolic tombs from architectural view and it could be expected that some concepts and symbolic aspects have not surveyed yet enough, because this complex that is in relation with Iranian architecture, haven't studied by Iranian researchers, and it seems that non Iranian researchers who studied about Taj Mahal, haven't compare it with Iranian buildings and architectural concepts.Study about Taj Mahal is important and necessary for Iranian experts, because it seems that it have been designed in relation with Iranian architectural patterns.The recognition of some symbolic aspects of this complex, and comparison them with Iranian architecture are the main aims of this research. The questions are these: 1) What concepts and symbols have been considered in the design and construction of Taj Mahal? 2) What are the relations between Taj Mahal design and Iranian architecture? Five hypothesis about the high concepts and symbolism in Taj Mahal and relations between it and Iranian architecture have been presented:1) Design four areas, is an innovation in application of number four in architectural design.2) The composition of Hasht Behasht, has drived from the structure of quadripartit plans such as the plan of Chahar Tagh in Apadana.3) The hierarchy between four areas, is a reflection of kind movement from mundane to heaven.4) The five parts composition of one dome and four chatri around it, has Iranian origin.5) The triplex composition of domes in mosque and in house guest, has been Iranian origin too.The research method has been historical interpretational and data was classified in the form of descriptive and analytical and data have been gathered in documentary form and by field study.The theoretical framework has been based on cultural and symbolic view in architecture. On the basis of this observation, cultural and religious phenomena have been used in design of cultural and religious buildings such as tombs and temples.The results of the research shows that there have been many relations between Iranian architecture and the designing of Taj Mahal. Because many of important architectural elements those ware used in design and construction of Taj Mahal such as dome, minar and Iran (balcony) are the elements of Iranian architecture and we can not imagine that many of important Iranian architectural elements and designs (such as Chahar Tagh, chahar Iran ,chahar sou, chahar bagh, chahar minar and Hasht behsht) were used accidentalfy. Some of these hypothesis can be considered as a new outlook to the ways of recognition and analysis of religious and ceremonial buildings.Emphasis on visual and symbolic symmetry exemplified by the design and construction of a mosque and guest house with the same plan on the sides of the mausoleum resulting in a view and a spatial composition unseen before.

Taj Amir Cemetery is located in southern side of Dena Mountain and east of Yasouj city in Kohgiluyeh and Boyerahmad Province. The cemetery was discovered in 2009 during the construction of Yasuj medical university. About 7 hectares of cemetery were destroyed and only 3 hectares remained intact. During an excavation project 16 graves were explored in the north of cemetery and geophysical survey to distinguish the extent of graveyards carried out in an about 2 ha. The most important structural features of the graves include, using rabble stone inside the chamber, placing a large stone in the southern parts of the graves as a symbol as well as constructing an entrance to the burial chamber. Pottery, bronze and stone objects were placed near the body might be functioned as burial gifts. According to archaeological evidence it seems probable that Taj Amir Cemetery may be related to the nomadic populations of about 2000 B.C. The present report summarizes the findings during the 1st season of excavation carried out in this cemetery.

Of the most essential tasks should be done in the field of researches on Shahnameh is collecting and analyzing its sporadic verses in other works of Persian old literature. The purpose of such approach is Shahnameh correction.Since there is a 200 years gap between the time Shahnameh was composed (400 AH) up to the time of its earliest version(Florence, 614 AH) and since there are almost some other versions belonging to 7th and 8th centuries AH (less than 10 versions) the Shahnameh corrector must consider every other sources beside existing manuscripts of the book. Among the side sources, there are some sporadic verses of Shahnameh in the texts of 7th and 8th centuries which have remained as handwritten manuscripts.Taj al-moaser, as a prominent example of above mentioned sources, is the book has been chosen to extract the Shahnameh verses to be compared with their positions in Shahnameh itself.

Jahez is one of the Arab writers who in his works paid special attention to Iranians, Iranian customs, and the Sassanid kings in such a way that it can be easily understood that Iranian culture is respectable and sometimes superior to Arabic culture in his opinion. Jahez clearly admits that the Arabs learned the religion and politics from the Iranians. To him the extent and standard of the correctness is determined by the kings, which is why he says at the beginning of many of his arguments, “ It is the morality of the kings that. . . ” or “ it is not permissible for the kings that. . . ” or “ It is right of the kings that. . . ” In this article, his views regarding Iranians and Sassanid kings including their customs, codes of clothing, table manners, and parties are discussed. At the beginning of each chapter of his book Jahez first gives a general explanation about the topic that is going to be discusses and then mentions the views of Iranians and Sassanid kings on that subject and then goes to the Arab caliphs who in fact imitate the rituals and customs of the Sassanid kings. This style of writing clearly shows the influence of Iranian culture on Arabic culture, especially in matters belonging to Iranian tradition, such as the celebration of Mehregan and Nowruz, the ritual of veiling, and court ceremonies, which have no history in the Islamic Caliphate. And many of the unknown customs of the Sassanid government can be recognized from the common rituals and customs in the Abbasid caliphate, and thus Taj fills in the gaps of the Pahlavi texts that have disappeared.

India is known as having one of the most cultural, ethnical and religious diversities in the world. Being shaped by its long history, unique geography, diverse languages, religions, music, dance, architecture, customs and traditions which vary from one place to another within the country, it nonetheless possesses a commonality and unity. India’s architecture represents a fusion of different cultures and its architecture metaphorically strives to overcome cultural and religious differences.This paper studies the Taj Mahal as a case study of cultural fusion and diversity. Taj Mahal marks the zenith of Moghul architecture and expresses a fusion of various structural traditions. These traditions include Persian, Central Asian, pre -Moghul Indian and European architecture. Early Moghul rulers like Akbar Shah chose assimilation and incorporation rather than completely subjugating and eliminating the Pre-Islamic culture of India. The architectural diversity seen throughout India is a reflection and representation of the diversity and multiculturalism seen in Indian society. By scrutinizing on the Taj Mahal monument, we observe how multiculturalism in India has had strong effects on cultural identity of India including its architecture.

Taj al-qesas a work compiled by Abu Nasr of Bukhara in the 2nd half of the 5th century AH/11th CE, is a compilation of the sacred history of the Semites, from Adam to the Muhammad, ending with the account of Imam All’s martyrdom.The critical edition of the first two parts of this work, along with a scholarly introduction (including critical views on the textual and stylistic features of the work), has been provided by Ali Al-e Davud in two volumes. The first volume includes the editor's critical introduction as well as 54 chapters covering the lives of the Prophets from Adam up to Jacob. The second volume is totally dedicated to Jacob and Joseph, consisting two sections, in 40 chapters, respectively entitled Ons al-Moridin and Rawzat al-Mohebbin.The chapter dedicated to the story of Jacob, is essentially based upon an earlier work, entitled Ons al-Moridin by Abu al-Qasim Mahmud Jayhani, who was Abu Nasr’s master. In fact, this latter work was edited, amended and extended by Abu Nasr to be included in his own compilation. However Abu Nasr preserved the original title of his master’s work. Taj al-qesas, is of immense value in terms of literary, linguistic and stylistic considerations.

The historical-literary book of Taj-al-Ma’aser is the oldest document on the history of the Qourians. It was written in 602 (A.H.) by Hasan Nezami Neishabouri, who lived at the time of the Qourians of India and, as one of their officials. In addition to its historical value, the book is of great literary importance.Using poetic figures, and frequent references to Arabic and Persian poems are among its features. According to Malek-al-sho’ara-ye Bahar, none of the ancient works has so many references to poems and poetry as Taj-al-Ma’aser has. Therefore, it can help to reconstruction of the verses lost in divans’ of famous poets.The authors here in the present article have made comparisons between the verses from the well-known poets recorded in Taj-al-Ma’aser and in their edited divans. No doubt that such a comparison is so helpful for the exploration and correction of the poems.

One of the fundamental notions of realization of sustainable city within the framework of the theory of sustainable development is what affects the urban green spaces as well as the influence they may have. As the upshot of years’ worth of experiences in the ideology of Iranian urban design, Iranian garden is of magnificently high position which possesses the potentials to act as the green space with a variety of functions to serve the promotion of sustainability in today's cities. Closely studying Dolat Abad garden as one example of the exquisite Iranian garden architecture in a comparative analysis, this study examines the role of gardens in the achievement of today's cities to sustainability within the frameworks of the theory of sustainable city. It will also attempt to prove the hypothesis regarding that Dolat Abad garden and the Taj Mahal have established themselves as sustainable elements in the two contemporary cities of Yazd and Agra, and will accordingly continue to remain so.

There are novels and stories hoarding literally inter-textuality which make the reader go back to traditional texts, to the author himself, or to other authors, especially when the author himself appears in the narrative text. This seems to be hard and the text should be studied according to the meta-narrative basis to discover what's before and after the text and also the meta-text and criticizing the narrative text. One of the Arab novelists that significantly focused on writing meta-narrative texts with its different levels is the Sudani's writer Amir Taj Alser especially in his two works: larvae hunter" and "the weather" in which the incidents, characters, body, and themes are clear that the reader thinks these two are one novel or the second is completing the first. This study is based on inter-textual comparison between the two novels in order to discovery the metanarration of narrators, intrigue and characters. While analyzing it appears that Amir Taj Alser was well informed of the meta-narrative text in his two novels. We mainly concluded that the novel " larvae hunter" is a pretext and it is completed by the meta-narrative technique of the novel " the weather" as a way to connect the themes and structural models used in both novels. This is a descriptive analytical study and from the features of it is going back to the previous text as a comparative study or intertextuality.

Taj- uddin- Mo’taz Khorasani an Iranian statesman in Rome Saljuq era was one of the devotees of Mowlana Jalal - eddin - Rumi. He was in charge of tax affairs in Rokn - oddin –Ghlich Arsalan IV, in Ghostmunieh and Anghore, Anatolia.Having a strong tie between the statesman and Mowlana, as the former used to visit Mowlana frequently and the latter calling him “Townsman”, “ noble of Khorasan” and “supreme companion”, Mowlana seemingly had several writings to him asking for sorting out his devotees as well as other’s problematic issues in the region. Taj- au -ddin Mo’taz Khorasani made a great contribution to Mowlavieh sect by building some schools and monasteries in Anatolia all for his sincere devotion to Iranaian culture and to support Mowlana himself as Iranian poet and theosophist.This study focuses on Taj- au -ddin Mo’taz Khorasani’s biography and his role in Islamic Iran’s cultural and theosophical improvement in Anatolia region as an influential Iranian vizir in Rome-Saljuq’s era.