Saqanefars, as ritual structures with a distinctive wooden architectural form in the Mazandaran region, represent an important part of the vernacular architecture, cultural heritage, and tangible rural identity of northern Iran. These religious buildings, some dating back more than 200 years are constructed in two stories using locally sourced materials and adorned with ritual and mythological ornamentation. However, many of these structures, including the Saqanefar of Armich-Kelā in Babolsar County, have undergone alterations and unprincipled restorations over time. Consequently, most of these buildings have lost their authenticity and historical integrity. In this regard, the present study aims to hypothetically recreate the three-dimensional form and original architecture of the Saqanefar of Armich-Kelā, seeking to answer the question: What were the initial physical and architectural characteristics of this structure? This research, of a fundamental–applied nature and conducted through a historical–descriptive approach, has collected its data through field studies, library research, and interviews with the building’s custodian and local residents. Using specialized 3D modeling software, the study has reconstructed and analyzed the entire primary structure of the building. Given the absence of historical visual documentation and previous research, a comparative method was also employed, using Saqanefars of the same period and similar typology as references. The findings of this study resulted in the creation of a comprehensive three-dimensional model and a complete reconstruction of the Saqanefar in its original form.
Keywords: Saqanefar-e Armich-Kelā, Vernacular Architecture, 3D Reconstruction, Primary Form, Mazandaran Architecture.

Introduction
Vernacular architecture reflects humanity's historical adaptation to nature, environmental and climatic conditions, cultural beliefs, and social needs over time. It has evolved not only as a response to climatic conditions and available materials but also as an expression of local communities' way of life and mindset. In northern Iran, particularly in Mazandaran province, these characteristics are manifested in wooden structures and ritual buildings such as “Nafars” and “Saqanefars”. Saqanefars, primarily two-story wooden buildings, play a fundamental role in hosting Muharram mourning ceremonies and local religious rituals, constituting a part of the historical memory and physical identity of Mazandaran's villages. However, many existing Saqanefars have undergone significant alterations due to improper restorations, incompatible additions, and neglect of their original structure. These changes have, at times, obscured their initial form and endangered their essence. This situation not only hinders the detailed study of these structures but also poses a serious threat to preserving the authenticity of vernacular architecture and transmitting it to future generations. Under such circumstances, a scholarly reinterpretation, precise documentation, and hypothetical reconstruction of the original structure are essential steps toward the meaningful preservation of indigenous cultural heritage. In this context, the present study aims to contribute to the conservation and structural revitalization of such buildings through a detailed architectural analysis of one example. The Saqanefar of Armich-Kelā village in Bābolsar County serves as a representative case; although still standing, it now presents only a partial and distorted reflection of its original form due to physical alterations over recent decades and unsystematic restorations carried out by local residents in an effort to maintain the structure.

Research Method
The present study is both fundamental and applied in terms of its objectives, and historical and descriptive in terms of its nature and methodology. The method of data collection combines field studies, library research, and oral interviews, conducted here for the first time. Initially, through on-site visits to the Saqanefar of Armich-Kelā village, the current condition of the structure — including its construction, materials, decorations, and later additions — was examined and documented. This documentation involved architectural surveying, field photography, and freehand drawing of the existing plans and elevations. Since no prior research had been conducted on this particular Saqanefar, a comparative method was employed to hypothetically reconstruct its original form, using examples of Saqanefars with similar historical and structural characteristics from other parts of Mazandaran. These comparative cases provided a reliable basis for interpreting the authentic structure of the building. In addition, library resources, scholarly articles, and archival documents related to the vernacular architecture of Mazandaran and Saqanefars were utilized to ensure that the analysis was also grounded in theoretical data. Furthermore, oral information from local residents, especially elderly villagers who had memories of the building’s earlier state, was also incorporated into the research. These interviews have made a significant contribution to identifying some of the most important structural features of the building that have either been removed or altered over time. For the redesign and 3D modeling of the data, architectural software programs such as 3ds Max, Lumion, AutoCAD, and Revit were employed in this study. The wall and ceiling decorations and motifs once constituted a major part of the visual richness of the Saqanefar of Armich-Kelā. Given the extent of these decorations and the loss of much of their original form, this research has primarily focused on reconstructing the original architecture and form of the structure. Nevertheless, the remaining traces of paint layers, lines, shadows, and motifs on the first floor — which were applied in repetitive patterns throughout the building — indicate the site’s high potential for future studies on its ornamental motifs. A more in-depth analysis and comprehensive reconstruction of the decorative patterns and motifs of the Saqanfar of Armich-kala, based on the existing evidence and specialized stylistic analyses, is a subject that could be pursued in a separate research project.

Discussion
The Saqanefar of Armich-Kelā is located in Armich-Kelā Village, Pāzvār Rural District, Rudbast District, Bābolsar County. This heritage structure was registered as a National Heritage Site of Iran on March 5, 2007 with registration number 17790 (List of National Heritage Sites of Iran). The building is currently situated in the southwestern section of the village mosque's courtyard (Fig. 1). The Saqanefar of Armich-kelā is a rectangular building with an east-west elongation and a two-story structure. Featuring four porches (Ayvāns) on the first floor, it falls into the category of extroverted architecture. The building boasts an entirely wooden structure adorned with elaborate decorations, including diverse floral, animal, and human motifs, as well as delicate carvings rendered in a local and folk style. Based on an existing inscription on the first floor, the peak of its decorative flourish dates back to the Qajar era and the year 1305 AH (1926 CE) (Fig. 2). This is while the village elders believe the structure to be over 200 years old. The Saqanefar of Armich-Kelā is among those structures that have undergone significant changes from their original form due to non-systematic restorations carried out in recent decades. Although undertaken with preservation intentions, these local and non-expert interventions have concealed a considerable portion of the building behind new walling and materials incompatible with the original structure. However, evidence suggests that the building's fundamental plan and overall form have not undergone radical transformation despite all the changes and additions. The original stone foundation (Korsi-Chini) of the structure has been bricked-in to prevent subsidence (according to villagers), and a 45-cm high concrete platform has been built around its perimeter. Nevertheless, sections of the original foundational timbers (under-seri) remain visible, providing crucial clues for the redesign of the building's foundation system.

Conclusion
In an era when the rapid pace of urban transformation and the neglect of heritage values have placed historical buildings at risk of irreversible change or even complete destruction, precise documentation and three-dimensional reconstruction serve as the final means of preserving their cultural identity. The Saqanefars of Mazandaran trace their roots to the re-gion’s vernacular architecture known as Nafars. Among them, the Saqanefar of Armich-Kelā stands out as a prominent example of this endangered heritage. Most of these structures have either perished due to climatic conditions and lack of maintenance, or their original forms have been buried beneath layers of unsuitable additions.
Despite their profound religious and local significance, Saqanefars—both in their physical and metaphysical dimensions—remain neglected and marginalized. This form of religious vernac-ular architecture, which embodies a part of the history, culture, art, and faith of this land, has largely fallen into obscurity and, at times, indifference.
This study reveals that the Saqanefar of Armich-Kelā was a summer structure, open on all four sides, and contrary to its current appearance, wood was the primary and distinctive material used in its construction. The building dates back to the Qajar period, and the year 1305 SH (1926 CE) further confirms its time of construction.
The Saqanefar of Armich-Kelā in Babolsar belongs to the group of decorated Saqanefars. The lack of preservation, along with unscientific and uninformed restoration efforts, has shown in this case how such actions can destroy the beauty of a structure, transforming it from a unique architectural work into a building marred by disorder and poor aesthetic judgment.
The documentation of historical monuments and their transformation into digital and three-dimensional models—a practice that has gained considerable global attention today—can play a significant role in improving the protection of historical structures against destructive factors such as earthquakes, humidity, and climatic changes. Moreover, this process enables the digital preservation of data for future research and educational purposes, which in itself represents an important step toward safeguarding cultural heritage.
In fact, three-dimensional documentation and hypothetical reconstruction are not merely techniques for visual presentation; rather, they constitute a vital approach in architectural archaeology and heritage conservation in the face of modern challenges. This effort represents a decisive step toward reviving the physical identity of the Saqanefar of Armich-Kelā and paying homage to the collective memory and the richness of Mazandaran’s vernacular architecture.