The common language of religious architecture in historical periods assumes the attitude of thought. It has played an important role in creating the architecture of Iranian mosques. The topic of this article is based on the thought hidden in religious architecture, despite the existence of theoretical foundations, a single explanation based on the knowledge of the inner nature of the audience and their attitude towards the surrounding environment and the architectural space of its definition has been created. The thought that explains the way of understanding the architectural space during the historical periods in the existential nature of man is important in terms of the foundation of architectural creation. The creation of architectural work is an appreciative revelation based on carrying a special idea and concept. The importance of this research is that until now, there has not been comprehensive and coherent research about the role of thought in the common language of the architecture of these mosques. Therefore, the current study aims to answer the main question "To what extent is the role of thought in creating a common language of architecture in the Kabud mosques of Tabriz and Sheikh Lutfullah in Isfahan?", Therefore, the current research method is based on logical reasoning, analytical-descriptive and library study, documents, historical documents related to the Kabud Mosque of Tabriz and Sheikh Lotfollah Mosque of Isfahan, field observations and the study of Burkhardt and Grabar's thoughts in this regard.
The opinions of Titus Burkhardt and Oleg Grabar about Islamic architecture, examining the attitude and perspective of these two architects for the formation of Islamic architecture, shows that Burkhardt considers the formation of architecture and its elements to be derived from the traditions of the Islamic religion. Still, Grabar uses Islam as a culture-building component along with other architectural factors. despite the difference in intellectual foundations in the two approaches the views of thinkers such as; Oleg Grabar and Titus Burkhardt in the field of mosque architecture, have investigated the attitude of thought in the mentioned mosques as a research object, to the formation of the common language of religious architecture in its most perfect example, the mosque. To study and get to know the Kabud Mosque of Tabriz and Sheikh Lutfullah of Isfahan, you can get a variety of information from written sources, and sources that comment on the artistic and architectural wonders of these two works especially. has been done, while in no treatise or book, the idea of building these two buildings, which were implemented in two different historical periods, has not been investigated directly or indirectly. The difference in the attitude of Burkhardt (traditionalist, semantic) and Grabar (believed history based on the teachings of Hegel's philosophy of history) to the hierarchy of mosque architecture caused them to have different views on the influence of religion in the formation of Islamic architecture. But the common points that exist in the opinions of Titus Burkhart and Oleg Grabar about Islamic architecture are:
We are emphasizing the importance of tradition and history in the formation of Islamic architecture.
He is emphasizing the relationship between architecture and the natural and geographical environment.
We are emphasizing the importance of light and shadow in Islamic architecture.
The use of artistic and aesthetic elements in Islamic architecture.
I was emphasizing the importance of open and internal spaces in Islamic architecture.
They were emphasizing the importance of interaction between internal and external spaces in Islamic architecture. The results show that the architecture of each period is influenced by outstanding ideas that are manifested in the body and form of mosques, and the role of thought in creating a common architectural language in these two mosques is very important. Although Burkhardt and Grabar have used different methods in explaining their ideas, for this reason, they explain the principles and elements of the building in different ways. However, they are unanimous in the role of Islam in creating religious architecture in Islamic lands. The results of the research indicate that the architecture of each period is influenced by a high thought that is manifested in the body and form and remains. Therefore, the role of thought in creating a common language behind the fundamental factors of architecture in both, despite the apparent differences, is affected by the separation and transition from the material world and the transition to the spiritual world in the intersection of the position of building and the position of reading.
