محسن معصومی

Parallel merge generates a structure that contains a double symmetric relation, in which the shared object has two mother nodes. Naturally, the Linearization of multidominant structures derived from parallel merge will face challenges. The purpose of this study was to analyze and dissect the algorithms that have been proposed in the relevant literature to address the challenge of the linearization of multidominant structures. Specifically, in this research, the content of the proposed algorithms regarding linearization of multidominant structure was qualitatively examined using graph and set notations. The empirical and computational quantitative approaches, in relation to the existence of this type of structure, showed that multidominant structure was the natural result of the function of merge in the workspace rather than the consequences of parallel merge. To shed light on the performance of merge in the workspace, putting order into set merge was raised. Hence, part of the linearization took place in narrow syntax.

Mohiyals are a branch of Brahmins who are divided into seven clans. One of the Mohyal clans is the Dett, who are famous among the Shiites because of the popular stories about the presence of their ancestors in the Karbala. This clan of Brahmins believe that one of their ancestors, named Sidh Datt Rai ir Rahib, participated in the Battle of Karbala with with seven of his sons. Rahib returned to Punjab after seven of his sons were killed during the uprising. From that time until now, the descendants of Rahib, in order to honor her and also the mourning of Imam Hussain, mourn together with the Shiites during the days of Muharram. Therefore, this group of Brahmins have been known as Hosseini Brahmins since the 19th century. In this article, the accuracy of this claim of the Hosseini Brahmins and the compatibility of the narratives in their history with the sources of Islamic history have been examined. Also, the reasons for the greater popularity of these Brahmins from the 19th century onwards have been investigated

Although Iran has never been formally colonized, the anti-colonial ideology was disseminated there. The root of Iranian anti-colonial thoughts, often, has been studied in the context of the history of the relations between Iran and European powers such as Britain and Russia. The current research suggests a new opinion and assumes that Iranian used the experience of British colonial in India to form and propagate the anti-colonial discourse. Since the second half of 19th century, a variety of texts concerning British rule in India has written in Persian. A content analysis of these works and the social conditions in which they were embedded indicate that the anti-colonial discourse in Iran was because of fear of loss of national and religious identity and so, they tried to use the British colonial adventures in India for publicizing the anti-colonial ideology.

After the arrival of Islam to Iran, Zoroastrians converted to Islam with different political, social, religious and economic motivations. This research intends to study the effect of Zoroastrian economic motives in converting to Islam by using descriptive-analytical method and benefitting from historical sources. This is a topic that has not been much paid attention by the researchers. The result of this study shows that in the first century AH, in addition to political, social and religious motivations, Zoroastrians converted to Islam due to various economic motives, such as sharing booties (G̲h̲anīmat), receiving a pension from the Court of Atta (Dīwān-iʿaṭāʾ), attainment of government positions, exemption from paying per capita tax (Djizya), and reduction of tribute (Kharāj).

The present study investigates across the board wh-movement in Sanandaji Kurdish language, based on parallel merge approach of Citko (2005) in multidominant structure. The evidence in the data indicates that, wh-arguments in the object position of the transitive verb (inside vp), which contain essential information, do not move to the scope position of wh-phrase and behave in-situ and remain in their base generated position, in this case we can say that, ATB-movement cannot affect wh-questions in the object position. Also, the data showed that, wh-arguments can be preposed to the left periphery of the structure, if they are shared between two conjuncts. On the other hand, data containing conjuncts with a single pair reading does not impair the absolute assumption of wh-in-situ in Sanandaji Kurdish and in this sense, it cannot be claimed that the wh-questions exhibit mixed behavior. Likewise, in Sanandaji Kurdish, the ATB-movement of the wh – adjuncts to the left periphery is the result of topicalization and focusing, which often occupies the specifier position within a Focus phrase. In addition, the data showed that the movement of the wh-adjuncts, in the coordinate configuration in Sanandaji Kurdish is optional and is conducted in the logical form (LF) and receives information focus.

The Lodi dynasty (855-932 AH/1451-1526 AD) and Sur dynasty (947-963 AH/1540-1556) ruled Delhi and parts of the Indian subcontinent in the 9/10 centuries AH (15/16 centuries AD). India, like other eras, was very religiously diverse during the reigns of these dynasties, and it was not easy for the Afghan sultans to govern it. Moreover, the Muslims of India belonged to various religious groups and sects, and these groups sometimes challenged the authority of the Lodi and Sur rulers. These rulers also had to treat with the Hindus, who constituted the majority of the Hindus, in a way that would not cause them widespread dissatisfaction and revolt. The present paper intends to examine the religious policy of the Lodi and Sur sultans in a descriptive and analytical manner and to answer the question of what policy the Afghan rulers adopted towards the Sunni Muslims, Shiites, Sufis, Mahdavia and Hindus. According to the findings of this study, the policy of the Afghan rulers towards different religious groups was more dependent on the political interests and ethnic interests of the kings and the ruling class than on the religion of these groups. In this way, the supporters of the government benefited from the tolerance of the kings regardless of their religion, however the opponents were persecuted

The present study investigates and explains the derivation of Right node raising based on Coordinate constructions in Sanandajy Kurdish in the framework of Minimalist Program and its theoretical underpinnings. The data in this study were taken from the daily conversations of native speakers in Sanandaj. Observation of constructs containing Right node raising indicated that Right node raising in Sanandajy variety was not the product of a single process; rather, this construction is in fact the result of two processes, Multidomination and Ellipsis. It means that multidominance structure and elimination cause two different types of syntactic structures but their phonetic output is a similar superstructure representation. In addition, empirical evidence suggested that Right node raising in Sanandajy Kurdish followed Right Edge Restriction and constituents and non-constituents could be the target of Right node raising and their counterparts in the first paragraph lacked phonetic manifestation. Correspondingly, the right node raising in the Linguistic species of interest did not follow the constraint of the complex NP-islands.

After the eighth century AD., following the Arab conquest of Iran and the decline of local stability, some the Iranians rose against the Arab rulers. According to some scholars, the purpose of the leaders was to achieve Iranian independence and restore the Zoroastrian religion. If these uprisings were nationally motivated and patriotic, how would the clerics, who were the custodians of the Zoroastrian religion and Iranian culture and customs in the absence of the Shah, react to these uprisings? This study shows that the Iranian movements had more social and economic aspects; their founders and participants were mostly the followers of Zoroastrian sects such as Beh Afridiyeh and Khorramdini (Nomzdakian). They sometimes had eclectic beliefs that their clerics considered heretical and dangerous for the Zoroastrian community. The clerics considered these beliefs as heresy, which destroys Zoroastrian unity and cohesion, so they didn't support and even opposed these movements.

There are various views on the way of advent of Islam in Iran and the way of Iranians confronting with the conquerors, the why and how of their tendency toward Islam and its reflection on the national identity of Iranians. Dr. Zarrinkub, an intellectual and nationalist historian and Motahhari, a religionist scholar, have investigated this issue. Regardless of the intellectual development of Dr. Zarrinkub during the decades after writing the book “Two Centuries of Silence”, if this very book is considered as the basis, it could be deemed that Zarrinkub has considered invasion of Iran by Arabs as an aggressive action and their change of religion as a compulsory issue while he has evaluated Islam as the element effective on the exaltation of Iranian culture as he has regarded an Islamic- Iranian identity for the Iranian.  Nevertheless, Motahhari, in his book named “Mutual Service of Islam and Iran”, with the denial of opposition between national identity and Islamism, has regarded the entrance of Muslims toward Iran as a liberal movement, the tendency of the Iranian toward Islam as a willing action and Islam as the savor for the Iranian community

Limitation of water resources is one of the crucial factors that contributes to the decline in agricultural productivity (Zhang et al., 2012). Intercropping plays a pivotal role for increasing biodiversity, land use efficiency, nutrient and water use efficiencies, and enhanced ecological services. Intercropping could be one of the alternatives to address some of the associated obstacles with modern agriculture, including low yield, pest and pathogen infection, soil degradation and environmental deterioration, thereby promoting sustainable and productive agriculture. Naked-seeded pumpkin (Cucurbita pepo L.) is an herbaceous, monoecious, annual plant of the Cucurbitaceae family (Lewis et al. 1997). The plant is economically and nutritionally important and cultivated for oil and medical purposes all over the globe. Several studies have reported the chemical composition and oil characteristics of the pumpkin seed from different origins and varieties (Kostalova et al., 2009). Summer squash is used for treating Helminth and reducing bad cholesterol. There is no official data about summer squash cultivation in Iran, but many Iranian farmers cultivate summer squash in marginal lands.Due to the importance of two species of naked-seeded pumpkin and sunflower and the lack of sufficient and documented information on intercropping of these two plants under drought stress, the present experiment was conducted to measure the potential of intercropping of these two plants and investigate their response to drought stress.

In order to evaluate the effect of different levels of irrigation and planting pattern on yield quantity and quality and water use efficiency (WUE) intercropped of pumpkin and sunflower, an experiment was conducted as the split-plot based on a randomized complete block design with three replications at experiment station of the Agricultural Faculty of Bardsir, Shahid Bahonar University of Kerman in 2019. The experimental treatments were irrigation levels (90, 60 and 30% of field capacity; FC) assigned to the main plot and planting patterns (sole cropping of pumpkin, sole cropping of sunflower, additive intercropping of 100% of pumpkin + 50% of sunflower on ridge and additive intercropping of 100% of pumpkin + 50% of sunflower in furrow) as the subplot.

The results showed that the highest fruit number, single fruit weight, fruit, seed and oil yields of pumpkin were obtained in additive intercropping of 100% of pumpkin + 50% of sunflower in furrow. With increasing drought stress level, the superiority of the furrow planting pattern relative to sole cropping was more evident for pumpkin. The largest head diameter (33 cm) and highest seed per head (1640) was found for additive intercropping of 100% of pumpkin + 50% of sunflower in furrow when irrigated with 90% of FC. In all irrigation levels, sunflower seed yield in sole cropping was significantly higher than both intercropping pattern due to its higher plant density. The maximum proline content for pumpkin (1.52 μmol g-1 FW) and sunflower (2.63 μmol g-1 FW) were observed at the two species sole cropping in severe drought stress condition. Land equivalent ratio (LER) was higher than one in all the irrigation levels and planting patterns. The highest value of WUE (0.64 kg m-3) was related to additive intercropping of 100% of pumpkin + 50% of sunflower in furrow when irrigated with 60% of FC.

The results of this study illustrated that pumpkin is a sensitive plant to drought stress, and deviation of water availability from the field capacity significantly declines the yield. The addition of sunflower in the middle of the furrow between the two rows of pumpkin could reduce the negative effects of drought stress on the plant. This planting pattern could also significantly improve the fruit and seed yields of pumpkin in both moderate and severe stress conditions. However, the addition of sunflower on the ridge and between pumpkin plants had no significant positive effect on improving pumpkin yield under drought stress, due to increased interspecific competition. Therefore, pumpkin intercropping with high height plants such as sunflower, which causes a shading effect on pumpkin and reduces evapotranspiration, can be a useful strategy under drought.

The Zoroastrians converted to Islam about four centuries. They needed their conversion to be demonstrated and accepted. This article aims to study the acceptable proofs that historically were presented by Zoroastrian for conversion to Islam. The result shows that even not explicitly mentioned in historical sources; we have a list of actions for proving the conversion: performing some religious rituals and practices such as the shahada (the Muslim declaration of faith), salah (prayers), paying zakat and khums, circumcision, adopting an Arabic name, and even speaking in Arabic; also some modifications in their lifestyle such as a change in the foods, clothing, and occupation.

Following the decline of the Mongol dynasty in Transoxiana, the relationship between the rulers and the Såfi sheikhs entered a new phase, so that during the TimårÊds period, NaqshbandÊ Såfis enjoyed considerable influence in the society, the b§z§§r and the court as well.  Although NaqshbandÊyya suffered a severe blow with the rise of Mohammad Kh§n Sheib§nÊ and the fall of the TimårÊds, especially in Samarqand, they not only remained in the Transoxiana politics, but also were able to play an important role in the power equations during this period, while establishing a continuous and extensive relations with the court of the Sheib§nÊds. The question of present study is why this relationship continued. According to the findings, both the emergence of the SafavÊd ShÊÊte rule in Ir§n and the initial coalation of the TimårÊds' remnants with it necessitated the relations of the Sheib§nÊds with the SunnÊ NaqshbandÊ sheikhs. Moreover, conflicts within the NaqshbandÊ houses as well as their local and economic interests, led sheikhs to establish greater contacts with the Sheib§nÊds. The internal struggles of the Abu al-Khairkhan’s descendants for power, especially after the death of 'Ubaidullah Khan, was effective in the entry of influential NaqshbandÊ sheikhs into politics.

When British came to the India in the 19th century, Muslim has been faced with West and their accomplishments as well. Sultan Jahan Begum, the last Begum of Bhopal, was one of the most significant and influential Muslim who had a well-connected and close relationship with British in this time. she not only considered the education of Muslim women necessary, but also attached more importance to their education than men, and believed that if women were properly educated, the family and, consequently, society would prosper. Therefore, she spent an important part of her life in educating Indian Muslim girls and women. In this research, Which is compiled in the library method, after a brief introduction to Sultan Jahan Begum, her activities on the education of Muslim girls and women are described. Findings declare that Sultan jahan begum has taken various practical and theoretical measures to advance her educational aims

The purpose of writing this article is to study the Mugals school of painting with the formation of the work of Hamza-namah, in the creation of which Iranian artists had an important role. In this research, we seek to: What are the effective factors in the formation of the Mugals school of painting? The structure of this school of art is derived from which schools? What effect has Iranian painting had on this school? As a finding of this research, it can be stated that the presence of Iranian artists in the second period of Homayoun Mughl’s reign(962-963AH/1553-1554AD) in India caused the influence of Iranian art on Indian art and the core of Mugals school of painting emerged in which subsequently the attitude And there are significant approaches that need to be explored and pondered. . Moghal’s coincidence with the Safavids led to babur to become acquainted with artists such as Behzad, and the Behzad Art School was welcomed at the Moghal court before Iranian artists immigrated to India It should be noted at first, this school was derived from schools such as Herat and Tabriz, but later an eclectic method consisting of Iranian, Indian and European elements emerged, Which later influenced Indian and Iranian painting. But what is known as the Mughal School of Painting was influenced by Iranian painting and schools of painting were established in the Indian states. The presence of these artists, their cooperation and efforts with the Mughal court, created a huge illustrated version such as Hamza-nama and this great work can be considered the beginning of the formation of this school and known as one of the best examples of painting in the Moghal school and the Islamic book designing of India. The existence of some plant, animal and celestial elements has created realistic or, conversely, imaginative scenes that have been very similarly depicted in Safavid schools of painting. One of the important features of Hamza-nama paintings is the abundance of characters in each scene, the painter of which, unlike the usual paintings of the era, completely defines the different moods of the characters. Iranian artists have taken every step in this school None of this was based on coincide and they have used Iranian painting using the method of colors. The story of Hamza-nama is one of the prolific Iranian folk epics in the biography of Amir Hamza, the Prophet’s (pbuh) uncle and his battles, and a mythological description and legend of his heroism and bravery in the face of infidelity, evil and sin, which was admired by the Moghal kings. Various sources have numbered one thousand two hundred and two thousand and four hundred of these paintings, of which one hundred fifty two are left, which were curated by Mir seyyd Ali-e Tabrizi(D.975AH/ 1566AD) and Abdul samad Shirazi(969AH,1560AD). After Hamza-nama, other large illustrated versions such as Babar-nama, Akbar-nama and large Albumes such as Golshan and Golestan were formed, which are very important in their place.Finally, as a result, it should be said that the interests and desires of the Mugals sultans on the other hand, and the lack of a suitable bed and space for painting in parts of the Safavid court on the other hand caused many artists to migrate to the Mugals court. This migration became the main factor in the formation of the Mugals school of painting, and according to that, the meaning and concept of space in the art of painting changed according to the Mugals.The method of this research is descriptive-analytical and with a historical approach, it seeks to re-read the important factor in creating the Gurkanian school of painting and the first valuable work in it. Scientific data has been collected in a library style among historical and artistic works in Islamic civilization.

The present study attempts to apply Bakhtin’s theories of voice to Virginia Woolf's Mrs. Dalloway and Zoya Pirzad’s I Turn off the Lights which is translated into English under a new title: Things We Left Unsaid. In the light of Bakhtinian reading, this paper carries out a comparative study of these two novels in order to specify the differences between the voices existing in the novels written by two women writers from two different cultures. For that purpose Bakhtin’s conceptualizations and theories on Heteroglossia and Polyphony are focused upon. Although these two novels have been analyzed by variety of frameworks related to different critics, the study on the characters identity in the light of Bakhtinian theoretical concepts seems new and the comparativeness side of the research adds to the importance of the present work. By comparing these two works, some cultural differences and similarities regarding both women writers are being revealed. It seems that the authorial intentions towards the role of the characters stem from the similar viewpoints although they have been created in different social and cultural discourses. In the novels written by two writers, the process of identity creation of each character which is the product of various existing voices that are linked to one another through the social nature of language, is examined and observed in the light of Bakhtinian theory.

The present investigation was carried out to evaluate the application of Cloisite 30B organoclay (C30B) on the rheological, structural, electrical, and thermal characteristics of poly (methyl methacrylate)/multiwalled carbon nanotubes nanocomposites (PMMA/MWCNTs) fabricated by the simultaneous melt mixing. The microstructure and the state of nanofllers dispersion wereassessed by melt linear viscoelastic experiments, X-ray diffraction (XRD), and electron microscopy. The obtained results illustrated that the applied C30B nanofller considerably altered the pattern of MWCNTs dispersion and reaggregation. The study of electrical properties of single fller and hybrid nanocomposites also showed that the percolation threshold almost remained intact with the addition of C30B (φc ~0.18%), but an effective decrease in volume resistivity was observed at high MWCNTs loading levels. Finally, thermal analyses, employed as complementary experiments, confrmed that the MWCNTs dispersion was improved by the incorporation of C30B nanofllers.Upon the incorporation of nanofllers, a decrease in tanδ peak height and a small increase in Tg were observed. The Td,5%, Td,70%, and Tmax of the neat PMMA were 308, 342.9 and 335.2 °C, respectively while for the PMMA- 0.5%MWCNTs-3%C30B, they stood at 314.7, 380.3 and 369.2 °C, respectively.

The origin of the Naqshbandi order can be traced to the Sufi tradition of Khojagan in Transoxiana. This order has continued to live as an active and universal one. In spite of the apolitical approach of the Khajagan, Naqshbandi's Sheikhs gradually entered into politics during the Timurid era. The aim of the present research is to find out why and how Naqshbandi's sheikhs has entered into politics during this period. According to the findings of this study, the close connection of Baha'addin Naqshband, the eponym of the order, with influential religious scholars, opened the line of Naqshbandi's sheikhs to politics. Moreover, the struggles of the Timurid princes over power after Shahrokh's death, increased the activity for the growing order of Naqshbandiyah, especially since Ahrar, the active Naqshbandi Sheikh at that time, was an influential figure among the Timurid.

J. K. Choksy evaluated the relationship between Zoroastrians and Muslims in Conflict and Cooperation; Zoroastrian Subalterns and Muslim Elites in Medieval Iranian Society. In this paper, we tried to critically review Choksy's book and clarify its position in Islamic and Iranian studies. It seems that his work suffers from major weaknesses in terms of historical insight and methodology because he is primarily a scholar of religions, not a historian. However, his work is admirable for using Zoroastrian resources, its evaluating end of time literature and overviewing the mutual influences of Zoroastrian and Islamic texts from each other in writing the life conducts of Prophet Muhammad (PBUH) and Zoroaster. Nevertheless, Choksy's sympathy for Zoroastrians, low proficiency in Arabic, weakness of historical methodology and recognition of resources as well as of his sometimes false historical views and analyses are of the most important shortcomings of Conflict and Cooperation.

The emigration of Iranian Shias to Deccan has been considerably increased in the middle of eighths century and reached to its utmost point in the tenth and eleventh centuries. Despite the power of the Safavids in the year 907AH and the declaration of Shi'ism as the official religion of Iran by Shah Isma'il I (r. 907 - 930 AH) Shiites found abundant power, a lot of scholars, politicians, poets, intellectuals, and Shiite Iranian elites immigrated to Deccan.  The present study intends to study the implications of these migrations. Using library resources and descriptive-analytical method, this research shows that these emigrations caused expanding Shia religion and Persian language; influencing India architectures by Iranian architectures; extending political relations between Iran and Deccan; and prevalence of Iranian culture and civilization in Deccan.

The military training texts and works (Ȃdȃb al-Ḥarbs), have not yet been amongst the investigations related to the history of war and violence in the Islamic Middle Ages. In addition to the especial data about wars, those texts contain of the valuable information about the war peripheral issues. So, they are highly fruitful for the historical studies on the ethics of war. By considering this category, one can also study the ethics of war and warfare in Islamic civilization. Nowadays, at least since the last decades, some theoretical attempts have been made to justify and explain how and why the wars have taken place. The birth of the theories such as “just war theory” is the result of those efforts. In this article, focusing on Adab al-Harb texts, while introducing the “just war theory”, its compatibility with the moral dilemmas of the war from the perspective of the writers of those texts have been examined. According to this historical survey, it seems that the just war has had Islamic backgrounds as well. In addition, this research has been dealt with some aspects of the ethics of war in Islamic military training texts which are addressed to commanders and fighters in the form of moral advices.

The arrival of the Arabs on the Sassanidʼs regality was confronted with the reaction of various groups of Iranian society. One of Iran's major minorities was Christians, who had a particular confrontation with the Arab conquerors. These reactions, which were often interactive and contradictory, occurred in different parts of Sassanid Iran. The interaction of Christians in the western regions of Iran and Iraq was due to their ethnicity and Arabic language and rivalry with the Christians in the inner regions of Iran. But the approach of Christians in the inner regions of Iran due to the existence of ethnic and linguistic differences with the conquerors, were often supported by Muslim protesters such as Khawarij to confront and oppose Arab conquerors. This article explains how Christians of Iran reacted to the arrival of Muslim conquerors in the first century AH.

The history of Persian historiography in Deccan dates back to the Bahmanid Sultanate and to their successors then to the Asefjahid time. One of the most significant characteristics in Persian historiography at that time had been a great concern about the narrations on typical lives. The question is about the credibility and significance of Deccan’s Persian historiography in terms of various data existed at those kinds of narratives. This article introduces four groups of data namely religious rituals and customs, religious and non-religious ceremonies, entertainments and adventures, food and clothing which are being recognized all over Deccan’s historiography. In addition, the Shiite rituals as a typical interest of Deccan kings have also been observed in the narratives

The formation of Shiite Navab Awadeh rule in north India in the twelfth century AD has led to the spread of Shi'ism in the area. Spending a lot of money and expenses, Nawab promotee and encouraged Hindus to participate in the rituals of Muharram, and as a result, the Shiite culture and customs, especially the ritual of mourning of Imam Hossein become a general culture and expanded in the vast area of the North India and gradually Sunni Muslims and Hindus also participated in the ceremony. Their participation gradually took it under the effect of local customs and traditions. This article aims to survey the reasons and motives of Hindus participation in Muharram ceremony and its consequences from the formation of Shiite Nawab Awadeh rule up to British domination in this area.

The quick conquest of Persia by the Arabs, which took place in many cities and regions, at least after the defeat of Nahavand, without serious and organized resistance, is one of the the most interesting issues in the history of Iran and Islam. Meanwhile, the study of the motivations that made Iranians compromise Muslim conquerors in many cities is of a high significance. Searching in treaties and peace agreements that were concluded between Iranians and Arabs in the first century A. H. would be very useful for achieving these motives. The study of these treaties shows that the incentive to obtain economic benefits or to repatriate material losses, as well as efforts to achieve Life and financial security, has had the largest share in the Iranian desire for reconciliation with the Arabs. As in most treaties, the maintenance of the benefits and the dispossession of material property was the first and most compelling demand of Iranians, and the preservation of Zoroastrian religions and beliefs had a smaller share. This article, by examining the existing treaties between Iranians and Arabs in the first half of the first century A. H., aims to study the contribution of each of the Iranian economic and religious motives to compromise them, and ultimately provide the reader with the possibility of comparing these two types of motivation.