سید علی اکبر عباسپور

The Ghaznavids (1206-962 AD), a Turkic dynasty that ruled vast parts of eastern Iran, are named after their capital and the formation of their state in Ghazna (Ghaznin/Ghazni, located in present-day Afghanistan). After Sebüktigin (ruled 996-977 AD), the primary founder of the Ghaznavid state, his son Mahmud (ruled 1030-997 AD), who, by defeating the last Samanid ruler and conquering Sistan, Turkestan, Khwarazm, Makran, Sistan, and Kerman, elevated the state to its peak of glory. The Abbasid caliph al-Qadir (caliphate 1031-991 AD) confirmed his rule and granted him the title "Yamin al-Dawla." Mahmud’s victorious campaigns in India brought him immense wealth, power, and prestige and contributed to the spread of Islam and the flourishing of the Persian language in the Indian subcontinent. Due to factors such as the Ghaznavid rulers' religious zeal, the dominance of Sunni schools of thought—particularly the Hanafi school—and the prevalence of Ash'ari thought, along with the patronage of the Abbasid caliphate and the flourishing of Sufism, Islamic sciences such as jurisprudence, Hadith studies, Qur'anic knowledge, and literary sciences experienced significant growth. In the religious sphere, non-Sunni sects and religions, such as the Shiites, did not enjoy favorable conditions. Architecture and arts such as goldsmithing, inlaying, and the production of exquisite metalware, as well as industries like textile weaving and carpet making, saw remarkable progress during the Ghaznavid era

ZaydÊ thought and government appeared in Gīlān and Ṭabaristān from the third century AH. Although this phenomenon became the origin of fundamental changes in the Islamic world, it did not last long and soon external and internal challenges surrounded it and caused its weakness and decline. Few researches have been studied the causes of this decline. There are some ambiguities and lack of comprehensiveness regarding those causes, which justifies the necessity of conducting a new research. This article seeks to explain the factors of the decline of religion and the Zaidian government in northern Iran. It seems that in addition to the causes presented in the previous researches, discriminatory behavior of the ZaydÊ rulers and imams; division and competition between the people of Gīlān and Daylamān, divergence of the new generations of Alavids from Islam and its customs; and regaining of power by Bāvandiya and their support for Twelvers, preaching of Twelver scholars, the lethal challenge of the Ismāʿīliyya devotees with the Zaydis; the emergence of the Muṭarrifiyya sect in Yemen, and the desire of the Zaydis of northern Iran to migrate to Yemen in order to counter it, could be  added to the list of reasons for decline

Educational investment and spending a lot of money to establish educational institutions and, above all, the establishment of schools for children and adolescents has been a special concern in the intellectual system of national and local leaders of the Baha'i sect. In this regard, the focus of its leaders was on classical and school education and due to the great impact on the community of children and adolescents. Therefore, the construction and expansion of schools, attracting material and spiritual support of the Baha'i community and even government elements, attracting efficient teachers, preparing lessons and trainings related to the Baha'i religion has been a special concern in order to propagate and scientific enhancement of its followers against suspicions or propaganda of dissidents . Now, the research with the help of written and oral documents, in a descriptive-analytical method and with the basic question of what the reasons and political-religious contexts for the establishment and development of Bahai schools are in the contemporary history of Iran, Found that The Bahaism as a religious and political organization for various reasons such as the advice of cult leaders, propagation of religion, intellectual alignment of Iranian society, generational education of the Bahai community, protection of religious and political thought of Baha'i adolescents and youth, creating or strengthening unity and solidarity among thinkers And Baha'i teachers, attracting non-Baha'is from teachers to students, political propaganda by highlighting the role of Baha'is in the reform process, especially in modern education in Iran, and finally countering the anti-Baha'i vision, has put the establishment and development of schools his agenda. In addition, interactions with governments and foreign support have been effective in this regard

Metaphor is like an imaginary act which unifies two existences in the poet's conscious mind and merges the qualities which are required for creating a poem and weaving imageries. Metaphor has long been studied by the literary critics and Muslim rhetoricians many of whom have had Iranian origin. These Iranian scientists, who had first learned Arabic language, later became prominent Muslim rhetoricians and managed to reach the unprecedented peaks in literary studies. One of these figures is Abdulqāhir al-Jurjānī (d. 471 AH). This article aims to discuss about one of the finest and most artistic kind of metaphors which has received the most controversial rhetorical studies, i.e. the metaphor of Makniyeh and Takhliiyeh from the perspective of Abdulqāhir al-Jurjānī and later famous rhetoricians: Zamakhshari, Khatīb Ghazvīvnī and Taftāzānī.

During the fourth century (AH), many families in the area of the Abbasid Caliphate, declared independence and Abbasid territory grew smaller and tightened. Among these families of rulers were the rulers of Bani Marwan, in the late fourth century (AH) in Diyarbakir, who was rising. Abu- Ali Hasan Ibn i- Marwan, attributed to the clan, the Bani Marwan was a powerful revival. The founders of the state of war with Rome’s fighters were Bad Ibn i- Doustak. He consolidated his scattered forces in Upper Mesopotamia, in that little time he had captured Diyarbakir, Mousil, Island, and Awasim and had even briefly captured Mousil for a short period of time. After that, frequent Bad clashes with Buwayhid, its allies were winning in the battle field; “Tour Abdin” was killed by Buwayhid against the military alliance with Bani Hamdan in 380 AH. His nephew, Abu- Ali Hasan Ibn i-Marwan, revived and gained strength and he could go out on conquests from the base of Bad, then capture castles and cities.After him, a dynasty of the rulers of Ale-i Marwan in Diyarbakir had seized power that in most of them was Al-iNasr; they had close to one hundred years in one of the most devastating hitting power of governance agreement and withstood the Abbasid Caliphate. Bani Marwan was finally destroyed by Seljuks in Diyarbakir. Then, Princes Shafi’i sect had good relations with their neighbors.This paper is to investigate the political and military strategies of the three contemporary Great Seljuk kings of Bani Marwan, Tughrul Beyg, Alp- Arsalan and Malik Shah against the Kurds Bani Marwan pay. In this study, I have tried examine the political and military strategies that can be based on the historical pattern of Ibn i- Khaldoun.