The Local Isfahan Mosques and Schools that not everyone might know
The 3 important and famous mosques of Isfahan, which are known among all tourists and are introduced as the most important tourist destinations of Isfahan, are:
Abbasi Jame Mosque - Naghsh e Jahan square
Sheikh Lotfollah Mosque - Naqsh Jahan Square
Jame Atiq Mosque - Old Square
There are a number of other historical mosques in Isfahan city, which have some special characteristics such as ancient history, special architecture, and unique decorations, which are unknown to many tourists.

Here we introduce you to some of the local mosques.

- Mullah Abdollah Another theological school of the Safavid era in the covered bazaar

Mullah Abdollah Another theological school of the Safavid era in the covered bazaar. This madrasah (school) is located in the initial part of "Bazaar-e-Shah" and in the vicinity of 'Hammam-e-Shah' around its Charhar Sough (the main dome for the junction of covered bazaars) that dates back to the Safavid era.

This madrasah (school) is located in the initial part of "Bazaar-e-Shah" and in the vicinity of 'Hammam-e-Shah' around its Charhar Sough (the main dome for the junction of covered bazaars) that dates back to the Safavid era. It was specially built for 'Molana Abdullah-e-Shushtari' and one of the branches of the Zayandeh Rood called; "Madi-e-Fadayan"  runs through its courtyard, adding an attraction to its pleasant atmosphere. All the courtyard is enclosed by a two-storey building that is still used by theology students as classrooms and dormitories. There is also an attractive mosaic design on its spandrels as decorative elements. According to a sign posted on his portal, some restorations were performed during the Qajar period by a named local leader; Mohammad Hossein Khan-e-Sadr-e-Esfahani

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- Kase Garan Theological School A building with different designs from the Safavid era

The Theological School is 100 meters on the west side of Maidan e Kohneh 'in' Bazaar-e-Risman ', which was built by Hakim-ol-Molk as staffing and dates back to 1697A.D. according to his portal inscriptions. The courtyard is an uneven octagon with dimensions of 22.6 meters and 3.5 meters, totaling about 500 square meters of area. It was built on two floors. On its east side, there is a porch with plaster and stucco very distinguished on the spandrels, reminiscent of one of the houses of David and Sukias in Julfa.
The plaster dates from 1691 and was made by Mohammad-ol Ebrahim-ol-Esfahani '. The two-storey school has 60 living rooms undergoing restoration. For the moment, there are only 40 students in theology, but normally more than 90 people. By observing the historical monuments of the Seljuk and Safavid eras that have been endowed, one can follow the feelings and thoughts of members, builders, etc. reflected in the physical aspects of the sites. This is why they seem different from one site to another because they are the product of different teams made up of different mental and human abilities of each group. In addition to the similarity of forms, the same rules, regulations, and formats have been applied. Each seems to belong to a different artistic land and climate, and this is really the attraction that an art lover usually looks for and is everywhere in Iran.

-Sayyed Jam e Mosque  A Manifestation of Architecture and Tilework of the Qajar Era

This mosque is known as the fourth historical Jam-e-Mosque (congregational) of Esfahan, located on the mid-southern part of Masjed-e-Sayyed' Ave. At the portal, there is an initial space with some inscriptions on the dark blue tiles. The building dates back to the 19th century A.D. (1839-1893). It was built by the efforts of a famous theologian of the Emamieh (Shi'a sect) named; 'Hojatt-ol-Eslam SayyedeShafti', and the building expenditure was covered by religious funds and personal donations. The plan is in harmony with the other congregational mosques based on a four-porched style.
The decorative elements consist of inlaid work, tilework, and calligraphy in the styles of Bannaie (masonry) and Nastaligh. There is a clock tower on the southern part, a different item in this mosque, and no minaret flanks the main porch. It has three portals; the main one in the northern part and the two others located on the eastern and western parts of the south. On the western part, a large Shabetan (hypostyle) as long as that side of the mosque to give a suitable glorious-covered space for prayer devised. Below the main dome (on the south) on a dark blue background, there is an attractive arabesque design on a large scale, which resembles the inner design of Chahar Bagh Theological School. On the tilework, some floral designs, which are more realistic in form, called; 'Gol Farang' with a pink background, seem odd to a specialist visitor. There is a remarkable gap between the original and high-level masterpieces of past ages and Qajar time which indicates the declining trend in that period.
In the middle of the courtyard, a small blue dome erected on the northeast belongs to the burial shrine of the abovementioned clergyman. It has also an amazing entrance to a renovated covered bazaar which has been recently reorganized by the municipality. In the shrine, some interesting ornamental elements such as pendentives, mirrorwork, and steely decorations overlaid with gold add beauty to this area.

- Rahim Khan, a local mosque built in the same state Style as Jam e Mosques

At the eastern end of Taleghani Street, on the north side, a hundred meters inside an old neighborhood called; Narvan, a dome high attracts the attention of the traveler. This vast mosque dates back to the Qajar period, which was originally built by the efforts of Mir Sayyed Hussein-e-Mojtahed-e-Esfahani ', then the rest of its executive stages were directed by Mohammad Rahim Kahn-e-Biglar Beigi', so that the tiles of his facade remain unfinished in some parts. This mosque has three portals oriented to the east, west, and north. There are two large platforms, similar to the Jam-e-Mosques. In addition, there are some ornamental patterns on the tiled floor and inscriptions such as the "Sayyed Jam-e-Mosque", but its main dome is larger than the mentioned mosque. Beneath its high base dome, three-dimensional wooden support, In addition, a large hypostyle with a very elegant structure composed of stone columns and wooden beams very spectacular.

- Jadd e Bozorg and Jadd e Kouchak two theological schools of the old central bazaar

The Theological School (Madrasah) of Jadd-e-Bozorg 'is located on the main covered bazaar. It is a two-story building surrounded by a central courtyard with attractive tiles and a moat crossing its center. Madrasah is still used and dates back to 1648 AD, during the reign of Shah Abbas II.
Another active madrasa called Jadd e Kouchak 'in this district dates back to 1046 AD. Etymologically, the word "Jadd" means ancestor. II The words "Bozorg and Kouchak" respectively mean big and small in reference to the size of each Madresah!

Discover the most beautiful monuments at Qeisarie Bazaar's labyrinth's

The construction of Tohid Khaneh A historical situation for politico-religious power

Tohid Khaneh is considered one of the political and religious monuments of the Safavid era, adjoining the administrative palace of Ali Qapu. The last restoration was carried out in 1978 AD on its dome and its surroundings. In the past, especially on Thursday evenings, it was a gathering place for Sufis (Muslim mystics) and also a residential area for more than 200 people. These Sufis were actually the political bodyguards of Shah Abbas I, who escorted the king while moving into the city. They obeyed particular dogmas propagated by the same sect and the same tribe within a paramilitary organization. They later moved to another named place; The Tavous Khaneh mosque, although Tohid Khaneh was used until the reign of Shah Sultan Hussein (1694-1723 AD). During the sovereignty of the Pahlavi dynasty, it was used as a temporary police prison and then restored, attributed to the University of Art since 1984.
The Tohid Khaneh Dome is an independent structure of regular twelve-sided polygonal form (dodecahedron), which differs from other Safavid structures. This scheme, in addition to its greater stability and pragmatic technical codes, is significant to the Ithna Asharis (Twelver Believers) as one of the fundamental principles of Safavid. The net surface of the dome chamber covers about 160 square meters and includes a dome 17 meters high supported by twelve platforms on each side with 12 pillars. Each side offers a hollow space for the design of the rooms. The openings on the shell structure of the dome provide a moderate lighting system. There is a similar polygon in the center of the dome chamber, having a false arch and a recess, each with a small opening, six of which connect to the outer porches and the other six connect to the small chambers on the six sides.
The dome chamber has a circular plan, which allows the Sufis to form a circle, to be the audience of exalted prayers, and to participate in certain harmonious movements (spiritual concert). The dimly lit rooms were also pleasant places where Sufis could meditate in isolation (Etekaf).
At the top of the polygon, where begins the circular base of the dome, during restorations carried out in 1978, a beautiful inscription was discovered that was written in a nice style of calligraphy Solse, emphasizing the high rank of the 14 Innocents (Chahardah Maasum).

Sofreh Chi Mosque A dining room turned into a mosque

This mosque is known by the laity under the name of "Masjed e Sorkhi" (reddish mosque). The interior decoration has some limited parts of the mosaic design. It dates from 1605 AD. It was built by one of the main commanders of Shah Abbas I. It is located opposite the Russian consulate, near Darvazeh-eDowlat. On the pendants of its portal, it has a red background, which perhaps explains why people call it Sorkhi (reddish). Another reason may be that the name Sofreh Chi (steward) is more difficult to pronounce for locals, so they have changed it into Sorkhi word. By visiting the mosque, one discovers that there is no initial prayer niche and that the direction of his plan deviates from the Qiblah. It can be assumed that the current mosque originally served as a royal dining room and later became a local mosque.

The Jarchi Mosque is another beautiful little fund from the Safavid era

This small mosque, without a courtyard, is located in the middle of the covered grand bazaar and built in 1610 AD by Malek Sultan; a herald (public crier) of Shah Abbas'I, time. Around his hypostyle, precious shards on a blue background filled the spandrels, and his altar consisted of a single piece of stone. One of the points of disparity in the mosque is the existence of elegant murals on the inner surface of its dome; rarely found in Safavid mosques. Another point of variation is the gray stone inscriptions in his portal, which contains different types of writing.

Sar o Taqi, a mosque with a large brick dome in Hassan Abbad Bazaar

Sarou Taqi is the name of an initially unknown soldier, under the reign of Shah Abbas I, who gradually achieved the title of chief minister of Shah Safi with the title of Etemad-ol-Dowleh '. In Isfahan, four sites were built under his command and known under his name. The first is a mosque in Hassan Abad bazaar, the second is a large caravanserai, in the bazaar, the third is part of the main covered bazaar and the fourth is a small mosque where he was buried in Kamal Avenue.
The largest mosque is located in the sub-district of Hassan Abad with a large brick dome. The interior of the dome is clearly decorated with murals of arabesques on dry plaster. There is no datable inscription inside, but a registration date of 1643 AD on the portal is recorded.
After crossing the gate, we find ourselves in a vestibule, then in a courtyard with a net surface of 200 square meters. An important specification of the site is the thick walls supporting the weight of the dome (11 meters in diameter) exceeding 4 meters. The dome is very similar to the east and west domes of the Jam-e-Abbasi mosque, so it is confused by people who do it very far.

The suburb of Ali Qoli Agha in "Shahish-e Bid Abad", the former district of Isfahan

From Shohada (Martyrs) Circle, the Chahar Bagh-e Paien goes straight ahead, the first driveway to the right a few hundred yards inside, a very nice complex somewhat different from the other Safavid complexes. carries a Chahar Sough (the meeting point of the bazaars), called Ali Qoli Agha, with a relatively large dome (12 meters in diameter) and a thin low-rise shell, as well as a mosque and A public bath on the eastern bazaar established by Ali Qoli Agha, he was one of the most eminent courtiers of Shah Soleyman and Shah Sultan Hussein, the Safavid kings, and by his influence, he built this sub-district in order to contribute to public services.

Looking at the gate of the mosque, one can detect pieces of marble stone, and assemble unusually typed inscriptions that are the identity stone tablets of the bridge. They are in harmony with the extremely beautiful polychrome tiles and mosaics, which date from 1711 AD. The courtyard of the mosque covers an area of 322 square meters (23x14). The false arches are green in the background, illustrating pretty geometric patterns as well as attractive combinations in the courtyard. It is a two-porch mosque with an elegant stone basin in its corridor.
About thirty meters below, the public bath is one of the largest, most beautiful, oldest, and oldest in Isfahan, covering an area of 1600 square meters. It benefits from many different spaces and is being restored under the supervision of the Cultural Heritage Organization. original tiles covered with plaster have recently been discovered. In addition, there is stuccowork on gypsum plaster mixed with liquid lime to resist moisture. Miniature painting Ceilings and walls have also been renovated. Although it is difficult to date public baths, it may be contemporary with the mosque.
In the vicinity of this complex is a cemetery owned by Sheikh Abo Massoud, one of the most famous mystics of the Timurid era. It bears a registration date of 1494 AD on its portal. Fortunately, about 70% of its entrance mosaic has remained original. There is also a large yard called: burial and some public gatherings) with 2000 being renovated

-The mosque and Hammam e Sheikh Ali Khan 'The only survivors of a rich and powerful chief minister of the Safavid era
In Sharif Vaghefi Ave. After entering the street Malek, about 200 meters further on the, right, we reach the alley, Sheikh Ali Khan. In the middle, you can see the high brick wall of the mosque. Sheikh Ali Khan was the chief minister of Shah Soleyman, who had absolute power. He, therefore, endowed this mosque and hammam in 1679 AD. The main part of the building is located in the northern part, with an area of approximately 250 square meters. Under the dome, decorative brick-fired stucco is decorated.
As a local mosque, it has a small courtyard of 170 square meters. The plan of the mosque is a porch with two porches and a winter gallery located in the northern part with an area of 75 square meters. On the east side of the mosque, there is an old public bath (Hammam). Although some changes have been made to public baths, the main foundation is still original. Two separate spaces designed for men and women covering a total area of 220 square meters. It belongs to the staffing office, which is rented to a tenant. This resort is located in one of the Isfahan neighborhoods called Talvaskan.