Throughout the history, the territory of Azerbaijan interact and intertwining of various religions- especially Zoroastrianism, Judaism, Christianity, and Islam- have turned this territory into a culturally and religiously rich space. Each of these religions has left deep marks on the history, culture, and social life of Azerbaijan, while the region’s geopolitical location has played a significant role in the dissemination and development of these beliefs. The study of multiculturalism and interreligious relations remains a topical issue in modern academic discourse. This research integrates religious, architectural, social, and economic dimensions to present a comprehensive analysis of the Ateshgah temple. It is enriched by references to epigraphic sources, inscriptions on the temple walls, and travel notes by explorers such as Y.Streis, J.Otter, J.Turnefort, S.Gmelin, Berezin, and Bronevski. The main objective of the study is to examine the historical and religious features of the Ateshgah temple, its architectural structure, the syncretic worship practices conducted therein, the system of economic-financial support, and the question of whether the temple can be considered a waqf. The research employs historical, analytical, and comparative methods. For the first time in Azerbaijani historiography, an attempt has been made to analyze the Ateshgah temple not only as a religious and architectural structure, but also as a syncretic worship center, a social institution based on a donor network, and a model of a functional waqf. Moreover, a conceptual comparison between the Hindu concept of dharmadeya and the Islamic institution of waqf is presented at this level for the first time in Azerbaijani scholarship. This article explores the historical background, architectural features, and religious functionality of the Ateshgah temple located in the Surakhani settlement of the Republic of Azerbaijan. The article provides a comparative analysis of the religious-functional significance of the temple, its economic sustainability, and the concept of waqf. Additionally, the study evaluates the donation system related to India and the temple's place in the broader social structure. In conclusion, although the temple does not qualify as a classical Islamic waqf in legal terms, it is argued that it may be interpreted as a functional waqf.
Zahra Islamova (Mon,) studied this question.