See also: Iranian peoples, Ethnicities in Iran, Ethnic groups in the Middle East and Kumzari people.
| Group: | Achomis |
| Native Name: | Larestanis - Khodmoonis |
| Population: | 500,000 ~ 1,000,000 (2024?) |
| Popplace: | Historical homeland: Southern Iran (Irahistan region, Larestan region, Larestan, Bastak). Notable presence in Shiraz, GCC countries (Bahrain, Kuwait, UAE, Qatar, Oman, Saudi Arabia) |
| Pop1: | Around 500,000 (2009) |
| Region2: | GCC |
| Langs: | Achomi, Persian, Arabic |
| Rels: | Majority Sunni Islam, minority Shia Islam |
| Related: | Other Iranic Peoples Ajam of Bahrain • Ajam of Kuwait • Iranians in the UAE • Iranians in Qatar |
Achum people (fa|مردم اَچُمِ,), or simply Acham, also known as Khodmooni (fa|خُودمونی), Lari (fa|لاری), Larestani people (fa|مردم لآرِستَانِی),[1] [2] or Garmsiris, are an Iranic ethnic group who primarily inhabit southern Iran in a region historically known as Irahistan (Persis and Utians), some of them migrated to Shiraz, and the Gulf countries. They are predominantly Sunni Muslims,[3] with a Shia minority.
Achum/Acham people speak the Achomi language. The language has reported eight dialects and it is not intelligible with Farsi (Dari and Iranian Farsi).[4]
The ancient Persians; not to be confused with Farsi speakers who are of diverse origins, were an ancient Iranian people who migrated to the region of Persis (corresponding to the modern-day Iranian province of Fars) by the 9th century BCE.[5] [6] This may explain why the term "Ajam" stuck to the Achums. Although in the Arab Gulf states, this was later used to denote Non-Arabs of a Shia background particularly,[7] similarly to the modern usage of the word "Persian" .[8]
The Achum/Acham people are said to be of Parsi (پارسی) descent.[9] Author Mehran Kokherdi tried to explore the possible roots of the Achums; stating they mainly have their roots in Utians (ancient Iranian group) with possible Pars, Parthian, Jewish, and Indian influences,
Scythians have been suggested, and a possible Dravidian influence has been suggested. There is an ongoing genetic study project for the Achomi people.
In GCC states surrounding the Persian Gulf, Achum/Achams are referred to as Khodmooni'. This translates to "of our own kind".[15] In the UAE and Qatar they are known as Ajam,[16] which is the standard name for GCC citizens of Iranian origin. In Bahrain Sunni Achum/Achams are referred to as "Holi" (not to be confused with the Huwala Arabs).[17] While Shia Achum/Achams are known as Ajam. In Kuwait, they fall under the name 'Ayam which is what Kuwaitis of Iranian origin are called; the Shia Achum/Acham are known as "Tarakma". The most notable Sunni families are Al-Kandari and Al-Awadhi ; they frequently interbreed.
The Achum people speak the Achomi language, sometimes referred to as Lari, or Larestani. The language has reported eight dialects (Bastaki, Evazi, Gerashi, Khonji, Ashkanani, Lari, ...)[18] [19] [20] and is mostly unintelligible with New Persian (Farsi), and is considered a branch of Middle Persian. The UNESCO website indicates that it has around a million speakers, and classifies it as an endangered language, whilst the Ethnologue website indicates it has 10k to 1 Million speakers.[21]
They additionally speak Persian (Farsi) as the official language in Iran. In Gulf GCC countries they speak Gulf Arabic (Bahraini, Kuwaiti, Emirati, etc...) along with Achomi,[22] [23] some of them also speak English fluently.[24] Some Achomis in Bahrain speak a local "Bushehri derived" dialect of Farsi; which was formed by socializing with Bushehris (Lurs/Ajams, and minority Arabs, etc...). Mainly in part due to the fact that the migration from Bushehr, Bander Abbas, Bander Lingah, happened around the same time.
The Achomi langauge is in decline, mainly due to the Farsification process (Imposed Iranian "New Persian" Farsi language and Identity) in Iran,[25] [26] which was a nationalist ideology invented by the Pahlavi regime, influenced by Aryanism, which sought to erase ethnic and linguistic diversity in favour of an exclusivist Persian identity,[27] similarly Arabization (Imposed Arab Identity and Gulf Arabic language) in some of the Arab Gulf states,[28] [29] [30] [31] which in Bahrain was a gradual process initiated by the British Protectorate,[32] With no effort being made by either side to preserve this language beside the national language.
The Achum people were on the Zoroastrian Religion prior to Islam.
A group of people from Achomestan followed Judaism and adhered to the Orthodox tradition. They resided in cities such as Lar, Juyom, Banaruiyeh, and Galehdar but later migrated to Shiraz, Tehran, and Isfahan. Many of them also emigrated—primarily to Israel, and a smaller number to the United States and other Western countries. The Jewish population of Galehdar entirely relocated to Israel at the time of its establishment, while Jews from Juyom, Banaruiyeh, and Lar settled in various locations as mentioned. Some Jewish families in Lar did not emigrate and remain there today. The estimated population of Khodmooni Jews is around 100 families.
Presently they are mainly Sunni Muslims, with a Shia minority.
The historical region of Irahistan consists of several counties in:
Since the 1940s, due to the combination of harsh natural conditions and political factors has compelled the Garmsiris (Achums) to emigrate, to earn a better living, avoid the harsh nature, and to avoid the Iranian central government imposed new import and export taxes. often moving northward to Shiraz, but more commonly heading south toward the coast, and further to India and the Arab shores of the Gulf (UAE, Kuwait, Bahrain, Qatar, and other Arab states of the Persian Gulf). In 1955, the Larestani scholar Ahmad Iqtidari eloquently captured the plight of his homeland in his book Ancient Larestan, to which he dedicated his work:
Some Achums are considered to be sub-groups of Achums:
In the thirteenth century, Lar briefly became a centre of trade and commerce in southern Persia. Laristan (Irahistan) was nearly always an obscure region, never becoming involved in the politics and conflicts of mainstream Persia. This was due to independent rule during the Safavid times, but that has failed due to the British Empire "Anti Piracy Company" and continued to decline due to Reza Shah Pahlavi's centric policies and the Ayatollah policies.
Ibn Battuta entered the city of Khonj in 733 AH and wrote about the piety and asceticism of the people and his meeting with the religious hermitage at the time. He traveled through the Dhofar region (modern Oman) and arrived at the island of Hormuz, entering the Laristan area. He passed through the cities of Minab, Rudan, Kuhoristan, Kookherd, Laro, and Khonj. Here is an excerpt from his travelogue:[38]
Marco Polo described the Hormuz Plain and the Minab River as a lush, fruitful region, diverse in its offerings. Hormuz, an ancient area, was a place of trade between the Persian Gulf merchants and Kish. Marco Polo noted the significance of the port of Hormuz and its trade with Indian merchants, with large ships carrying spices and pearls. This region was popularly known as "Daqyanus City" among the locals, and its ruins are believed to be located in the northern part of Jiroft today. Marco Polo also commented on the shipbuilding industry in Iran at the time, criticizing the lack of tar on the ships, which he believed led to many of them sinking. Another interesting detail he mentioned was the intense, often deadly seasonal winds in the area, known as Teshbada.[39]
Shah Abbas I ruled from 1588 to 1629 CE (995–1038 AH). The capture of Laristan by Shah Abbas and the fall of the independent Achumestan government likely happened in the early 17th century, around 1600 CE (1009 AH).
After the fall of Isfahan to Mahmud Khan of Afghanistan in 1722 CE (1135 AH), the Afghan rule lasted until the rise of Nader Shah, who re-established Persian control in 1736 CE (1149 AH). During this time, Bastak became the center of the region.
Jangiriyeh under Sheikh Ahmad Madani: The Afghan period and the early years of Nader Shah's reign, likely between 1720s to 1740s CE.
Hassan Khan Delar ruled during the mid-18th century, particularly after Nader Shah's death in 1747 CE (1160 AH).
The Bani Abbas family ruled the region during the late 18th century and early 19th century, likely under the Zand dynasty (from the late 1700s until the early 1800s). The rule of the Bani Abbas continued until the land reform era in early 20th century.
In the second half of the 13th century AH (late 19th century CE), the governance of Larestan was entrusted to the Dehbashi family, one of the prominent families of Gerash. This family ruled Larestan for approximately a century, beginning in 1262 AH (1846 CE) under Karbala'i Alireza Dehbashi. During the tenure of his son, Fath Ali Khan Biglarbeigi, Larestan experienced its most prosperous period in both military and economic aspects.[40] Fath Ali Khan established strong ties with the influential Qavam family in Shiraz and maintained favorable relations with the Qajar dynasty in Tehran, which helped him expand and solidify his authority.[41]
After the establishment of the Iranian Constitutional Revolution (early 20th century CE), the Dehbashi family retained their hold on Larestan, navigating alliances with constitutionalists to maintain their rule. However, the dynasty's governance came to an end in 1929 CE (1348 AH) when Reza Shah's army attacked Gerash Castle, marking the conclusion of their reign.The political and security stability achieved during Fath Ali Khan Gerashi's rule brought significant advancements in the scientific and literary domains. Early in his reign, Shaykh 'Ali Rashti, a mujtahid from Najaf, was sent to Gerash by Mirza Shirazi to establish a seminary. This period saw cultural enrichment, including the production of religious and mystical writings by Haj Asadullah, the brother of Fath Ali Khan, and Shaykh 'Ali Rashti. Additionally, Rostam Khan Gerashi, the son of Fath Ali Khan and father of Mohammad Jafar Khan (Sheyda Gerashi), compiled a poetic collection titled Baghestan. Mohammad Jafar Khan later contributed his own collection of poetry, further cementing the literary heritage of the period.Muhammad Ja'far Khan (Sheyda Gerashi) ruled the whole of Larestan and the ports of the Persian Gulf in two periods: first after his father, Rostam Khan, and from 1327 to 1329 AH (1909-1912 CE), after which he was angered by Habibullah Khan Qavam al-Mulk, the ruler of Fars, and lived in exile in Narenjestan Qavam of Shiraz. During this period of his reign, his cousin, Hasan Quli Khan, was his viceroy in Gerash.[42] After the death of Habibullah Khan in 1334/1935 and the accession of his son Ibrahim Khan to the government of Fars province, Muhammad Ja'far Khan was released and returned to Gerash. However, the beginning of his second reign has been mentioned in various books from 1332 or 1333 AH. In this period, which lasted until the end of his life in 1338/1939, he was in charge of the Gerash and its castle as well as the endowments left over from Fath Ali Khan Gerashi after his father, Rostam Khan.[43] After him, and during the period between the two periods of Muhammad Ja'far Khan's rule, the government of Larestan was in the hands of Ali Muhammad Khan Iqtadar al-Sultan.Mohammad Jafar Khan, as the ruler of Gerash, traveled to the Sahra-ye Bagh district at the request of Ebrahim Khan Qavam-al-Molk, the governor of Fars, to mediate conflicts between the Shia Lor-e-Nafar tribes and the Sunni residents of the region. On 12 Rajab 1338 AH (April 19, 1920 CE), near the village of Dideban, he was shot and wounded by Yousef Beyg Nafar, a leader of the Lor-e-Nafar tribe. He survived for two days but ultimately passed away on Sunday, 14 Rajab 1338 AH (April 21, 1920 CE), before reaching the age of 42. As per his will, his body was transported to Gerash and placed in dokhmeh. Thirty-eight years later, his remains were moved to Karbala by a man named Seyed Kazem and buried behind the shrine of Imam Hussein. According to one account, his body was still intact when it was exhumed, to the extent that even the color of the henna from his second marriage ceremony—held just days before his death—was still visible on his hand. During a visit to his grandfather's (Sheyda Gerashi) tomb in 1346 SH (1967 CE), Ahmad Eghtedari described the grave marker as illegible.[44] Mohammad Taqi Khan, son of Mostafa Khan, known as "Solat al-Molk," (born in 1272 AH; 1855 CE) in Bastak served as the ruler of Bastak and Jahangiriyeh for 41 years (1305 AH; 1887 CE - 1346 AH; 1927 CE).[45] [46] Mohammad Taqi Khan died at the age of 74 in 1346 AH (1927 CE), coinciding with the second year of the reign of Reza Shah Pahlavi, in his personal garden in Makhdan Bastak and was buried in Bastak Cemetery. He was succeeded by his son Mohammed Reza-Khan Bastaki (known as "Satout Al-Malik").
Since the 1940s, due to the combination of harsh natural conditions and political factors has compelled the Garmsiris (Achums) to emigrate, often moving northward to Shiraz, but more commonly heading south toward the coast, and further to India and the Arab shores of the Gulf (UAE, Kuwait, Bahrain, Qatar, and other Arab states of the Persian Gulf).
See also: Ajam of Bahrain, 'Ajam of Kuwait, Iranians in the UAE and Iranians in Qatar. Between the 19th and 20th centuries, many Achumi merchants have migrated to GCC Countries, to earn a better living, avoid the harsh nature, and to avoid the Iranian central government imposed new import and export taxes.[47] The introduction of taxes was an effort to reinforce the authority of the Iranian state and draw revenue from affluent peripheral areas like Bandar Lingeh and Bushehr, which were key economic hubs in the Gulf during the late 19th and early 20th centuries. Migrants, familiar with the region, circumvented these restrictions by choosing alternative routes. To escape the heavy taxation, many merchants simply relocated to the other side, a practice that had been common for centuries due to the familiarity of the region, prompting the migration of tens of thousands of people from southern Iran to the opposite shores. Bahrain, and UAE,, Qatar, Oman, and Kuwait, became a primary destination for these migrants, leading to a significant increase in their Iranian population. This period also saw heightened British involvement in Bahrain.
For centuries, transnational Sunni Arab families, as well as Sunni and Shia Persians, have migrated from southern Iran to the Arab coast of the Persian Gulf. Coastal Iranian groups have historically been more closely connected to the United Arab Emirates (UAE) than to Iranian communities further inland (Potter, 2009). These communities have maintained a "dual existence," often owning homes in multiple countries and speaking several languages (Nadjmabadi, 2010). This transnational lifestyle has historically provided economic benefits to both Iran and the UAE, though it has been affected by recent political unrest in the region.Many Iranians and Emirati citizens of Iranian origin residing in Dubai and other UAE cities trace their roots to towns in the Larestan region (shahrestân) and the Hormozgân province of Iran.
The shipping expertise of the Larestani/Achumi people, combined with their access to the lucrative markets of Africa and Asia, significantly influenced the development of Dubai's economy (Davidson, 2008). By the early 1900s, Dubai had established itself as the region's most attractive business hub, drawing skilled migrant entrepreneurs from the unstable Persian coast. This tradition of fostering entrepreneurship in the UAE predates the nation's oil exports (Davidson, 2008). During this period, approximately 30 of the most adaptable immigrant Iranian family businesses in Dubai gradually evolved into global conglomerates (Jaidah, 2008).
When the Bastakis migrated south to Lengeh, they brought the architectural innovation of wind towers with them. Upon settling in Dubai, they carried this technology forward, constructing coral rock homes adorned with these elegant structures. In tribute to their homeland in Iran, they named their district in Dubai Bastakiya.However, there was a challenge: while wind towers are highly effective in dry, hot regions like Yazd, Kashan, and Bastak (and theoretically in places like Arizona) due to the rapid evaporation that facilitates cooling, they are less functional in the humid summer climates of both coasts of the Persian Gulf. While visually striking, the wind towers in such conditions are more decorative than practical.
Beyond architecture, the Bastakis also introduced mahiyawa, a highly pungent sauce made from fermented fish and spices. It is typically enjoyed with fresh Bastaki bread. Though considered a delicacy by many, particularly among khodmooni families in Dubai, mahiyawa is very much an acquired taste. Achums from Dubai often send bottles of it, emphasizing its cultural significance.
In Dubai, the Al-Maktoum rulers welcomed newcomers for their wealth and trading expertise. Many thrived, with some engaging in Dubai's burgeoning “gold trade.” Their success was further bolstered during the 1960s and 1970s by Sheikh Rashid's open-door commercial policies, which avoided favoritism toward Arabs and encouraged economic inclusivity.
The Larestani/Achumi people have generally contributed greatly to the economy of Dubai, and are as such very well respected.
However, not all interactions were positive. In 1904, anti-Persian rioting broke out in the markets of Manama, marking the first recorded instance of local resistance against migrants in Bahrain. The British labeled the incident as "anti-Persian" and subsequently took control over the affairs of Iranian migrants in Bahrain. In response, the Iranian central government requested British assistance to ensure justice for its citizens in Bahrain. According to Lindsay Stephenson, speaker for Ajam Media Collective, this request was a temporary measure rather than an attempt to permanently cede jurisdiction, reflecting the historically fluid and overlapping borders in the Gulf region.
In 1928, violence erupted in Dubai against Iranian-origin merchants after the British intercepted a boat in the Gulf carrying kidnapped women and children from Dubai to Iran. Suspicion fell on the British agent of Iraqi origin for inciting this unrest, necessitating British intervention to restore order. Additional challenges arose during the 1950s and 1960s with tensions fueled by Arab nationalist movements.
In the 1950s the British Protectorate started the gradual process of Arabizing the Persian locals. The imposed Arab Identity, much like the imposed Fars identity in Iran, did not help in preserving the language in which is in decline, but by any means, there still exists a minority of them that are bilingual and sometimes even trilingual Achomis who excell in Achomi, Farsi, Arabic, and sometimes even English. Those who do not speak it still held on to their khodmooni culture in the form of music and foods.
Many Emiratis express discomfort not only with the significant number of foreign residents but also with the diversity within their own population. They often assert, "We are all Arabs," while overlooking the influence of cultural and social currents from Iran and other regions that have shaped their society. However, some, like writer Sultan Saud al-Qasimi, have embraced this diversity. Al-Qasimi advocates for acknowledging the rich cultural tapestry of the UAE, stating, "It is high time that we recognize the contributions of the mosaic that forms this young nation. The Emiratis of Asian, Baluch, Zanzibari, Arab, and Persian origin make this country what it is today."
In 2001, al-Qasimi underscored this appreciation of cultural heritage by naming his Dubai brokerage firm Barjeel (wind tower), a nod to the uniquely Iranian architectural feature that has become a distinctive part of the UAE's landscape.
In Bahrain, they were all known as "Ajam." Today, they are separated by religion. Sunni Achamis have abandoned the term "Ajam" and more commonly use the term "Huwala,"[48] [49] based on the belief that "Ajam" refers to those with Shia roots, which is generally a term denotes "non-Arab" and encompasses a broad range of meanings, Musa Al-Ansari states that this term originally referred to non-Arabs of a Persian-speaking (or derivative; i.e. Achumi) background as they were the only non-Arabic speakers in Bahrain, but due to the increase of other non-Arab/non-Arabic speaking ethnicities and people (such as Asians) he claims to have "reservations" to it due to its wide meaning. Sunnis among them are said to not face any discrimination. "Huwala" is a term used in some Gulf countries to describe people with Sunni ancestry from southern Iran, and it includes a significant population of such individuals. These groups are descendants of Persians and Africans who migrated to the Arab countries of the Persian Gulf in the 19th century. For someone to be recognized as Huwala, they do not need to officially follow the Sunni religion, but must have Sunni background from southern Iran, as their ancestors who migrated to the Gulf Arab countries were Sunni. A person who is Sunni but has Shia ancestry from southern Iran is still recognized as "Ajam." Some Arabs consider this a new identity fabrication for Sunni Persians, as they did not speak Arabic when they first arrived.[50]
Many of the khodemooni express pride in their heritage but noted feeling little connection with "northern" Iranians.[51] This disconnect was not solely due to religious differences. One Dubai merchant explained:
The Achumi calendar is an agricultural calendar; although its oral version has no specific starting point and is primarily used for agricultural purposes, it aligns with the solar calendar.[52] The new year begins in mid-February, and its first month is "Naybahar," with the final month being "Borobar."
See also: Sultaneez and Iranian dance. The people of Irahistan are known for their famous handkerchief dance, known as (Dastmal Bazi), also known as "Se Pah" where mostly the men dance,[53] [54] [55] [56] the Bastaki variation being the most common,[57] even in Dubai,[58] [59] and is similar to Bakhtiari dance, however, Lamerdi women have their own dance.[60] In an addition to that, the stick dance (Tarka bazi or Chob Bazi) is also common. These dances are also popular among the Turks and Lurs in western Iran, though each ethnic group has its unique way of performing them. Additionally, certain musical instruments are renowned in the region, such as the reed (Nay), bagpipe (Haban), tambourine (Daf), and lute (Oud). The Daf holds a special role in ceremonies celebrating births or weddings.
The Achums have many local folkloric songs which have been sung by Yousif Hadi Bastaki, the Bahraini-Iranian Sultanies band, Arvin Bastaki, and other bands, some of their iconic ethnic songs include:
Kashk o Bademjan, Miyeh, Meheh Roghan, Khoresh Gousht, Damikht, Polow Barj, Kideh, Reshk, Omeh, Awpiya, Ilim, Kleh Sar, Khak, Bi Pakh, Cheshgadeh, Doogh, Dowlat, Khazak Bad, Lchavo, Jarjat, Ardeh, Pashmak.
Mofalek, Kelmbarankineh Bantoolech, Doogh, Mast Haosorakh, Miyaveh May Brashtahkuli Khaskpoduni Ba Kuli, Poduni Ba Pao Rahoduni Bakashkh, Kashkh Khaskh, Mandah, Sorjosh Dadeh, Nan Tamshinan Dasti, Nan Liheh, Nan Khomeri, Nan Rakhteh, Nan Krosi, Nan Shekri (Setayari), Chinkal, Halva Narkil, Halva Turk, Halvashooli Berenj Dishobereng Sheleh, Hard Berenj.
Achums have a varied range of clothes; the higher class men have their own outfits,[80] and the regular class outfit (presented in Shmd Lawry; شمد لاوری film).[81] [82]
The outfits are similar to Arab and Indian outfits in the Bandars (ports), with southern variants identical to Zoroastrian outfits.
Women have what is known as "Rakht Goshad" in Evaz[83] with Bastaki,[84] Khonji, Lamerdi, Galedarie and Bandari variants.
See main article: Nowruz. The Achums are naturally devout people, and they celebrate the two Islamic Eids—Eid al-Fitr and Eid al-Adha. This sets them somewhat apart from other peoples in Iran, who celebrate the ancient Persian festivals due to the emergence of the national movement in Iran after Islam as a natural reaction to Arabization policies. However, the Achums were not significantly influenced by this movement and remained adherent to Islamic traditions. Yet, they cherish Persian heritage and its festivals, such as Nowruz, in their poetry, though they only celebrate it within a limited scope. The Achums have a rich tradition of poetry and songs related to spring season - Nowruz,[85] [86] [87] which includes music too.[88] [89]
From the poetry of Seyed Mohammad Seyed Ibrahim Dehtali, who passed away in 1344 AH, found in the book Bet va Deirashna (), edited by Seyed Kamel:
Translation of the verses:
Some local beliefs in the region include the tradition of raising green flags when someone returns from Hajj or military service. Some people also have a custom of visiting on Wednesdays. There is a belief that it is necessary to perfume children's toys to ward off the evil eye. In the south, during wedding celebrations, the custom of the "hajlah" (a colorful wedding room decorated with mirrors) is common. This tradition is shared among the Gulf countries, southern Iran, and parts of India.
In the popular Achomi song “Dokht Qatari” (Qatari Girl) the song references buying a chador from Bander Abbas,[90] likely referring to Achomi people of Bander Abbas and Hormozgan in Qatar, the Achomi people of Bandar Abbas use “Khash” instead of “Khoob” (Farsi);[91] meaning “good” and “Dokht” instead of “Dokhtar” (Farsi) meaning “Girl” as well as “Chuk” instead of “Pesar” (Boy in Farsi) as in Sahar’s Bander Abbasi song.[92]
Emirati actress Huda Al-Khatib who herself is of Achomi ancestry has appeared in the Kuwaiti TV comedy drama serial "Al-Da'la" (الدعلة) where she speaks broken Arabic, and mixes it with Persian/Achomi, she brings up “bringing her giddu (گِدو; old traditional Iranian hookah) to fix her mood she is shown raging out in Achomi and Farsi,[93] [94] the show has a full scene in the 24th Episode in which the character she plays is shown learning the Arabic language and sings the Laristani/Achomi/Khudmuni/Bastaki song of Yousif Hadi Bastaki "Ghalyon ma teshn, ghori ma chai, yar nazanin, jaye to khali" (My hookah has no fire, my teapot has no tea, my beloved, your place is empty),[95] likely referencing the Achomi migrants’ cultural identity and their challenges in adapting to Arabic-speaking environments, while also highlighting their efforts to preserve their linguistic and musical heritage despite assimilation pressures.
| Castle of Gerash (Homayoun Doj) | Pre-Islamic | 25-10-2003 | 10502 | Gerash, Fars Province, Iran | |||
| Tangab Dam (Gerash) | 224–651 CE - Sassanid period | 2001 | Gerash, Fars Province, Iran | ||||
| Doulab Castle | 224–651 CE - Sassanid period | Bastak County | |||||
| Tamb Talar | 224–651 CE - Sassanid period | Bastak County | |||||
| Tamb Pergan | 224–651 CE - Sassanid period | Bastak County | |||||
| Gachvayeh Bridge | 224–651 CE - Sassanid period | Bastak County | |||||
| Ashgaft Muneh Castle | 224–651 CE - Sassanid period | Bastak County | |||||
| Dahmeh Cemetery | 224–651 CE - Sassanid period | Bastak County | |||||
| Bandu Dam | 224–651 CE - Sassanid period | Asaluyeh County | |||||
| Castle of Siba (fa|قلعه سیبه) | 224–651 CE - Sassanid period | Kukherd District, Bastak County, Hormozgan Province in south Iran | |||||
| Castle of Aamaj (fa|قلعه آماج) | 224–651 CE - Sassanid period | Kukherd District, Bastak County, Hormozgan Province in south Iran | |||||
| Castle of Tawseelah (fa|قلعه توصیله) | 224–651 CE - Sassanid period | Kukherd District, Bastak County, Hormozgan Province in south Iran | |||||
| Azhdeha Peykar Castle (fa|قلعه اژدهاپیکر) | 224–651 CE - Sassanid period | Larestan County, in south Iran | |||||
| Parvizeh Evaz Castle (fa|قلعه پرویزه اِوَز) | 224–651 CE - Sassanid period | Evaz County, in south Iran | |||||
| Shah Neshin Castle (fa|قلعه شاهنشین) | 224–651 CE - Sassanid period | Larestan County, in south Iran. | |||||
| Grave of Sh. Abdulsalam Abbas (known as Abdulsalam Khonji) | Abbasid Caliphate | Khonj, Fars Province, Iran | He was the reason for many Zoroastrians and Jews of Lar region to convert to Islam. | ||||
| Al-Fath Khan Caravanserai | Safavid-Qajar | 27-11-2013 | 10926 | Central part, 15 km northeast of Bastak, Bastak road, Lar, Fatuyeh village | |||
| Caravanserai Pond | Safavid-Qajar | 24-12-2014 | 15366 | Bastak city, Moalem Square, east side of Caravansara Street, west of Caravansara | |||
| Tomb of Sayyid Taj al-Din Mansur | Safavid | 03-17-2015 | 15392 | Bastak city, Mashouri, Imam Khomeini St., behind Melli Bank Central Branch | |||
| Kazem Gavchah | Safavid-Pahlavi | 24-12-2014 | 15365 | Bastak city, Caravansara Street, below the Caravansara, next to Sheikh Yusuf pond | |||
| The grave of Sheikh Abdul Qadir Bastaki | Zand dynasty | Gachoyeh village of Bastak city, Iran Tomb of Sheikh Abdul Qader Bastaki | |||||
| Agha Ahmad Bastak Pond (Ab anbar) | Zand to Pahlavi | 24-12-2014 | 15363 | Bastak city, Mostafavieh St., at the end of Khawanin neighborhood, next to Bibi Latifa Mosque | |||
| Bastak Bazaar | Qajar | 1379-08-16 | 2828 | Inside the city of Bastak, Imam St | |||
| Bestak Jame Mosque | Qajar | 07-07-2013 | 6107 | Bastak, Masjid Jame St | |||
| Khan Bastak Castle | Qajar | 07-07-2013 | 6110 | Bastak, east side of Defence Square, next to Mostafavieh school | |||
| Sheikh Bastak Pond (Ab anbar) | Qajar | 24-12-2014 | 15360 | Bastak city, Moalem Square, south side of Moalem Square, end of Caravansara Street | |||
| Shaykh Muhammad Shaykh Abdul Hadi Pond | Qajar | 24-12-2014 | 15370 | Bastak city, Belt Street, University Street, in front of Shoaib Aluminum Factory | |||
| Sheikh Yusuf pond | Qajar | 24-12-2014 | 15371 | Bastak city, southeast side of Moalem Square, east side of Caravansara St., south of Caravansara | |||
| Sheikh Mohammad Khan pond | Qajar | 24-12-2014 | 15372 | Bastak, Mustafa Street, behind the gas station, behind the old post office | |||
| Kazem Bastak's House | Qajar | 03-17-2015 | 15400 | Bastak city, east side of Imam Khomeini St., Uziha neighborhood, in front of the elementary school and middle school for girls of Nebubot | |||
| Hamam Khan Bastak (Bastak House Bath) | Qajar | 22-02-1999 | 2211 | Bastak city in front of Mustafavieh primary school27.19788°N 54.37141°E | |||
| Bastak Caravanserai | Qajar | 23-03-1999 | 2233 | Northeast of Bastak near the city | |||
| Mustafaviyeh School | Qajar - Early Pahlavi | 07-07-2013 | 6108 | Bastak, the intersection of Imam Khomeini St. and Mostafavieh St | |||
| The Keriki Water Mill | Qajar - Early Pahlavi | 24-12-2014 | 15357 | ||||
| Kariki Bastak Pond (Ab anbar) | Qajar - Pahlavi | 24-12-2014 | 15358 | Central part, 3 km west of Bastak, Kiriki district, next to Kiriki bungalow | |||
| Haji Mohammad Rashid Pond (Ab anbar) | Qajar - Pahlavi | 24-12-2014 | 15367 | Bastak city, Moalem Square, behind the Agricultural Jihad office | |||
| Bungalow Kariki (Kariki Mansion) | Qajar - Early Pahlavi | 03-17-2015 | 15391 | Bastak city, near the main road from Bestak to Lange, Karaki region, about 3 kilometers west of Bestak | |||
| Badgir in Khonj | Khonj, Fars Province, Iran | ||||||
| Gate of Khonj | Khonj, Fars Province, Iran | ||||||
| Bathhouse of Khonj | Qajar | Khonj, Fars Province, Iran | |||||
| Dasht Khonj Pond (Ab anbar) | Dasht, Khonj, Fars Province, Iran | ||||||
| Pond of Kal (Ganj al-Bahr) | Qajar | 15-03-2001 | 3292 | Gerash, Fars Province, Iran | |||
| Dehbashi Bath | 2012 | 30910 | Gerash, Fars Province, Iran[96] | ||||
| Haj Asadollah Pond (Kashkool Pond) | 2001 | Gerash, Fars Province, Iran | |||||
| The Seven Ponds of Gerash (Haft Berkeh Gerash) | 26-12-1976 | 1327 | Gerash, Fars Province, Iran | ||||
| Minaret of Daniel Khonji | 975 | Khonj, Fars Province, Iran | |||||
| Dome of Kokherd | 10924 | Kukherd | |||||
| Seyyed Muzafar Kokhard's tomb | 10925 | Kukherd |
The Shrine of Sheikh Afifuddin, The Lighthouse of Daniyal, The Grand Mosque of Kofeh Lake, The Shrine of Haj Sheikh Mohammad Abunajm, The Tomb of Kaka Raldin, Kohpayeh Park, Medina Park, Jahreh Cemetery Hill, Qara Aqaj Canal and the Seljuq era Ibrahim Dam, Nark Strait, Bar Bara o Bala, Al-Miyah Ahara (Alchaksama), Awnar, Bikhuyah Strait, Charkho Khonj, Bar Chel Gazi, Khan Baghi between Kaz Youz and Baghan, Rocks and Historic Khonj Troops from Different Eras, Koluqi Castle, Magellan Castle, Khelvat Castle, Shahnashin Castle, Senk Farsh Road from the Final Era, Talah Tavangran from the Sassanian Era, Mahmal Castle, Chireh Ghar, Bikhuyah Sadeh, Maz Qanats, Adkhama Nal Kuri Talah Shahmakh in the village of Jenkio (Mako Road to Khonj), The Big Talah near the village of Baghan and Haftwan Road.
Naderi Castle, Portuguese Castle, Water Reservoirs, Dome-shaped Dome, Historical Cemetery dating back to over a thousand years, Hormuz Castle, Old Laft, Koyal Khan or Hall for Hospitality, Church.
Ancient Pre-Islamic Sites:
Mithraic Rock Remains (Izadmehr Anahita), Water Reservoirs of Laft from Pre-Islamic Eras, Laft Port and Harbor, Khorbas Water Reservoirs, Khorbas Ruins, Adkhamah Khorbas, Souq, Talah Kolgan, Sadda Tal Balaw Pipasht.
The Badgir (wind-catcher): A style of traditional old architecture, which is found in most regions of Iran in various forms, such as in Kerman, Fars, Mazandaran, and Khorasan. The Achums are said to have brought the wind-catchers (badgirs), to the GCC Countries.