pourya esmaeili

Islamic civilization is based on Sharia law and all its components are similar; Religion, ethics, science and justice are in accordance with the Holy Qur'an and the Sunnah of the Messenger of Allah and the Shia imams, and it is monotheistic in general. On the other hand, Mahdism is one of the concepts that has always been a way to escape from tyranny and oppression and to realize social justice throughout the history of Islam and many centuries. Therefore, adopting such an approach to the concept of Mahdism is effective in the coherence of the Islamic Revolution and the formation of the great Islamic civilization. Therefore, the purpose of this research is to answer the question of how Mahdism can play a role in the realization of Islamic civilization? Therefore, in this article, an attempt is made to describe and analyze the different dimensions and angles of this issue by using the library research method. The findings show that Mahdism is the ultimate goal and the main goal of the Islamic Revolution of Iran, but to achieve it and the emergence and preservation of Islamic civilization, issues such as continuous attention to the teachings and thoughts of Mahdism, Jihad explanation for guidance The people and the foundation of the emergence is a central expectation in the Islamic lifestyle at all levels, as well as the education of pious and learned people, so that in this way, the obstacles are removed and the society moves towards progress and excellence.

This article compares the political and military approaches of the Seljuks of Iran and the Fatimids of Egypt in the way of handing over the military fiefdoms and exploitation to the amirs of those two governments. Through the comparative method based on description and analysis, the article has reached the findings that the Seljuks and Fatimids - who were thinking of expanding their influence - in a similar behavior in the field of land tenure system based on fiefdoms, used lands to increase motivation and the pure obedience of the military commanders. But over time, this approach led to the authority of military commanders and the decline of these governments. Fatimids, unlike the Selajqahs, who only granted the vassalage to military amirs, also gave the bureaucrats the benefit of this type of vassalage.

This article describes the actions and practices of The Saljuqids in the irrigation system of agricultural and garden lands. The land of Iran is of great importance due to the vastness and diversity of climates among Islamic lands, The southern half and some eastern regions of Iran due to lack of rainfall and tropical climate have always created problems for farmers throughout history that The Saljuqid rulers were no exception to this rule and given that the income from agriculture was vital for them; so they were looking for solution In this regard, The question arises how The Saljuqids performed in the management of the irrigation system? The resulting hypothesis is that The Saljuqids managed the issue of water shortage due to climatic conditions as well as prioritizing water-scarce areas that were economically important. This article examines the dimensions and angles of the subject using historical research method based on description and analysis. This article examines the dimensions and angles of the subject using historical research method based on description and analysis according to Wittfogel theory. The findings of the research show that most of the time, especially in the era of decadence, Saljuqids dug wells and built aqueducts only in places where they cultivated special and rare products such as some tropical fruits, because the sale of such products made So that more incomes will enter The Saljuqids sultan's treasury and compensate the liquidity deficit to some extent. However, the huge cost of land irrigation equipment was borne by the farmers, which caused them dissatisfaction.

This article to the comparative study of the historiography method Pigulevskaya Famous writer Russian with Marc Bloch, of the pioneers of the French Annales School of about system of the feudalism. Marc Bloch examined Feudalism in Europe, but Pigulevskaya with a more Marxist viewpoint, noticed the Orient, especially Iran. The question therefore arises as to why Pigulevskaya used the word "feudal" in spite of its difference with the economic structure of Iran? It is hypothesized that she like Marxists with a holistic view her considered the stage of evolution and linear trajectory of Marx's thought to be everywhere in the world, including Iran, and thus generalized it against the Annales School. This paper uses the method of research in historiography description and analysis based examines the dimensions and angles of the subject. Findings show, Marc Bloch, in view of the prevailing thinking over the Annales School, has used the structure and all the evidence in explaining an event, but Pigulevskayaby following Soviet historians, has considered the same economic and Marxist tought infrastructure.

The present inquiry is an attempt to examine critical-structural theorems through the views of Ibn Khaldun, the philosohoer, historiographer, and the theoretician of civil sciences. As a prominent critic, he has put forth a number of theories with respect to literary criticism. In his book, Muqaddimah (Prolegomena), he points out certain criticism criteria not as a philosopher, but as a critic; his comments and opinions can be explored in brief across these criteria. Ibn Khaldun has addressed, expressed and interpreted a number of critical and rhetorical criteria which demonstrated his inspiration from former philosophers of Andalusia. Critical criteria in his book, Muqaddimah, include the poetic queen, words and meanings, style, poetic style, prose, and the Holy Quran; accordingly, the following question can be posed: What are the criteria set by Ibn Khaldun in his critical theories? Given the hypothesis of the study, Ibn Khaldun has been able to formulate new theories and present new ideas in areas of defining poetry, explaining the concept of words and meanings, and differences between poetic devices, natural words, and artificial words, similar to the old critics. Subsequently, the purpose of this study is to examine Ibn Khaldun’s literary approaches and opinions in order to explain critical-structural theories through his point of view. As a part of the Arabic literature history, it appears necessary to address the critical perspective of this well-known author in the area of literary criticism.

Review of Literature:

The only available text on the criticism of Ibn Khaldun’s views written in Persian is titled, “Ibn Khaldun and Literary Criticism” which includes a short inquiry translated by Abbas, published in Keyhan Newspaper. In a paper titled, “al-Dhouq kima yarah Ibn Khaldun”, the author defines the concept of taste among critics and rhetoricians whilst pointing out Ibn Khaldun’s ideas in this regard. In the second section of another article titled, “Qira’ah fi Muqaddimah Ibn Khaldun an al-Adab va Naqdah”, the author writes about the concept of literature and its criticism from the perspective of Ibn Khaldun; being similar to another paper titled, “Ibn Khaldun Adiban Naqidan”, the author addresses the concept of literature and defines literary techniques such as poetry and prose as well as examining Arabic poetry and its conventions in different historical periods. In the fourth chapter, the author investigates Arabic poetry during various historical periods and then discusses Ibn Khaldun’s definitions on poetry. In a thesis titled, “Ibn Khaldun Naqidan”, the author presents a biography of Ibn Khaldun; in the third chapter, he addresses Ibn Khaldun’s views on the criticism and Arabic language sciences which involve syntax, linguistics, rhetoric, and literature. In another thesis titled, “al-Qazaya al-Naqdiyah ind filasifah al-Andelus”, the author ultimately addresses Ibn Khaldun’s critical-philosophical comments. Following the study of related literature and focusing on the most important points in similar research, the present study attempts to examine critical theorems of the old critics and their definitions in this context; next, Ibn Khaldun’s opinions are examined and the differences between the ideas of other critics before him are discussed. The approach adopted in this study is a comparative approach between Ibn Khaldun and other contemporary and former critics; subsequently, the present inquiry involves a set of comprehensive discussions.

In this study, it is attempted to describe and analyze Ibn Khaldun’s views on the areas of literature and criticism and study discussions related to the criticism of the Andalusia period with respect to the ideas of this 8th century (A.H.) prominent writer and critic, using credible literary and historical research. The conduct of the study through said approach can yield valid results which could be beneficial for other scholars in the area of literature.

According to the results of the study, in addition to areas such as history, civil sciences, and philosophy, Ibn Khaldun was also an expert in literature; he is an advocate of prioritizing words over meaning and has special insights around the definition of taste and style as criticism criteria as well as the styles of poetry, prose, and Quran. Examination efforts into Ibn Khaldun’s set of critical approaches and the accumulation of his views can offer a relatively comprehensive account of his literary-critical character.

Ibn Khaldun has drawn boundaries for each type of rhetorical and spoken techniques (poetry, prose, and Quran); according to his descriptions, each technique involves its own special styles. One of the innovative ideas of Ibn Khaldun in criticism is his rejection of a gift that most believe is granted to a writer or a poet. He uses the word “queen” as a replacement for this word.
Regarding the subject of words and meanings, Ibn Khaldun believes that verbal structures, whether in prose or in poetry, lie within words rather than meanings; subsequently, meaning is a function of words and the latter becomes the primary aspect. This shows his preference of words over meaning. Ibn Khaldun believes that as a criticism criterion, taste is not an inherent virtue to measure beauty and enjoyment; rather, taste is an acquired value for humans. He also believes that style is not created unless language compositions are completed; according to Ibn Khaldun, style is similar to a social phenomenon and he expresses its social aspects in poetic examples such as the beginning of ode with crying over homeland, whining, questioning and also poetic elements such as metaphor, similes, examples and descriptions. As for the relation between poetry and religion, he believes that there are very few, if any, imaginations in divine poetry; he expresses their meanings as common and clear in which no technique is used. The reason behind such an observation is that there is no need for poetic rules such as fantasies.

Intertextuality is a theory that deals with the relationship between literary texts and it considers each literary text as absorption and transformation of the various old and contemporary texts. Accordingly, literary commerce exists in different forms in the literature of nations, and less literature can be found that moves finely. A glance at Arabic poems of Khorasanian poets in the fourth and fifth centuries, shows the influence of the poetry of Pre-Islamic lyrics, especially Mu'allaqat-el Ashre on them. So the present research tries to review the causes of this impressibility by a comparative –analytic method to describe rate of this impressibility and intertextual relationship between Arabic poems of Khorasanian poets and Moalleghat-el Ashre. the research results indicated that for various reasons including rise of Islam and the necessity of being familiar with the Arabic language ,support of kings and philosophers from poets and literary men and a tendency towards entering state system and administrative affairs forced the Khorassanian poets to engage in composing Arabic poems and in consequence an intertextual relationship was made between them and Pre -Islamic lyrics and in all core elements of poetry, including the words, themes and structure and poetic style, established an elegance intertextual relationship with Moalleghat. There are all three itertextual rules as partial negation, total negation and monotonic negation in these two texts and the most of them includes monotonic negation which its sufficiency is regarded extensively in this research.

Technical prose in the Sassanian era (262-652AD) includes a variety of topics that include Pahlavi religious texts. In fact, the structure of the Sassanian rule, based on the Zoroastrian jurisprudence, caused the major resources of that period to be devoted to religious issues. With the collapse of the Sassanid state, Zoroastrianism was in isolation and so Zoroastrian clergy continued to write books to prevent it from being destroyed in order to maintain the identity and culture of Iran against Islam, especially during the time of the Abbasid caliphate, and with the establishment of the Beit alhakmah, the Persians had the opportunity to translate it in addition to the writing of the book, in some way on the political and social space of the first era of the Abbasid Caliphate (132-232AH) are effective. This paper examines the dimensions of this issue using a historical research based on description and analysis. The main findings of the research show that the compilation of Pahlavi religious texts has caused the Iranian traditions to spread in Islamic society and, on the other hand, followers of other religions can not have much influence in the court of the Abbasid, just like Zoroastrians and in view of the geographical and demographic location of Iran and the newly Muslim people of this land that were closer to the Arab people, unlike Christians who still favored the Byzantine Empire, they had to resort to cultural measures Resurrect the memory of the Sasanians and thus preserve their civilization.

This article examines the historiography style of Hamzeh Esfahani, the historian of thefourth century AH. His book is Sanni al-Muluk and al-arz al-Anbia, which was writtento Arabic in 350 AH. There are ten episodes that have been dedicated in several chapterto the history of the kings of Iran, Rome, Greece, the Copts, the Israelites, the Qassani,and Quraysh. The author was heavily patriotic and influenced by Shubia movement,which is very clear in the content of the book. This question arises, what was the basis ofthe insight and method of historiography of Hamzeh Esfahani? The hypothesis is asfollows, his vision is universal and is based on divine appreciation, because it deals withthe history of the various tribes according to divine providence and his methodology isbased on the historiography of the dynasties, which is based on the tradition of Iranianhistoriography. This article with use the method of historical research is based on thedescription and analize, examines the dimensions and angles of the subject gives. Themain findings of the research show, which Hamzeh Esfahani, influenced by SassanidPahlavi texts such as, Xvatai-Namag, as well as with awareness of governments, tribesand various religions, named as the book History of the Prophets and the Kings, So thisway Link and matched between the two and with a clever to draw the attention of thepeople to his book, which is interesting in this regard.

In this research, the impact of the natural and human geography of Kermanshahan on theevents of the First World War is examined. with the onset of First World War in 1914/1332AH, with the formation of the interim government in Kermanshah and the support of theUnited States from them and also the existence of Kurdish tribes in the early years of thewar, the Russian and British armies in western Iran were under pressure, this was due tothe fact that the Kurdish tribes curtailed them by familiarizing themselves with thehighways and mountainous areas, especially the Germans and the Ottoman forces. Thisarticle uses historical research method, based on the description and analysis of the variousaspects of the subject. The main findings indicate that this ancient area is due to certainclimatic conditions such as mountainous climate variation, the existence of tidal rivers,vast plains, ethnic diversity, and the Mesopotamian - Khorasan high way, has played asignificant role in the political transformations of World War I in western Iran.

Colonialism is a phenomenon that has always been alongside human beings during the course of history. Primarily, the word was used to describe the notion of a government’s dominance on another land. Now, such dominance incorporates the entire political, economic, cultural and social dimensions. As a result, since colonialism has been in fact alongside human beings during the entire course of history, its origins must be explored within human beings themselves rather than searching through the nature of governments and systems of the present age. The main principles concerning the presence of colonialism in human history can be found in the humans’ talents for a number of traits such as rebelliousness, enslavement, selfishness, and the exploitation of others in order to reach their goals. The main feature of colonialism lies within the fact that the colonialists can use the power and assets of their colonies to their own favor in order to reach their own purposes, while the colonized would remain deprived of any benefits. In other words, the phenomenon of colonialism is a win-lose game.
2. Theoretical Framework
During the 19th and 20th centuries, the Arab world in general and Iraq in particular, have been witnessing numerous ups and downs in political and social fields. Even after enduring the injustices of the Ottoman Sultans, this land fell to the hands of Western colonialists and was forced to live through oppression, invasion, distress, and degradation, whilst dreaming of their ancestors’ greatness. Consequently, not only the literature of this country was susceptible to such crises, but also was heavily influenced by them. In this regard and as one of the strongest and liveliest literary movements of the cotemporary Arab world and Iraq in particular, political poetry was formed as a response to the increasing cruelty and tyranny of colonialist governments with the ultimate purpose of struggle and resistance against colonialism. These poems are reflective of the pains and sufferings, battles, stability, and freedom of people in different human societies; many poets such as Rusafi are considered as the real advocates of this cause. Through his ideology and poetry, Rusafi began his fight against the tyrant governments of his age, criticizing the weakness and humility of people against tyrannical rulers and encouraging them to stand against domestic authorities as well as foreign colonialists. Through the fire and fury of his poetry, he attempted to burn down the destructive corruption of colonialism and strived to abolish the dreams of the advocates of injustice and discrimination.
3. By any means, Rusafi attempted to transfer poetry that was born of a certain, particular culture and environment to the lives of people and used it as a way of expressing the problems and difficulties of the time. Interestingly, his stance in poetry regarding political and national issues inspired a sense of patriotism in Iraq as well as other Arab countries.
The purpose of conducting the present study is to describe and analyze the views in Rusafi’s poetry concerning Iraq’s struggle against oppression and political crisis after World War I using the literary-historical research method; in this way, the role of this famous poet in awakening Iraqi people to fight against colonialism can be indicated.
The results of the study show that by writing political and social poems, Rusafi attempted to unite the people of his country by influencing their minds; furthermore, he strived to stand against domestic and foreign tyrants through culture. Consequently, he attempted to strengthen the sense of patriotism which is of considerable importance.
4. Ultimately, Rusafi lived in an era during which many political developments were taking place in the society. He experienced three political periods in his life time. The first stage of his literary life was influenced by the Ottoman Empire, consisting of the authorities’ cruel tyranny upon people. In the second stage of his life, Arab countries became separated from the governance of the Ottoman Empire following World War I along with the U.K.’s occupation of Iraq. In the third stage, Iraq was acknowledged by the League of Nations mandate by the U.K. which brought about a sense of liberalism and independence among the Iraqi people.
5. Meanwhile, Rusafi had had ventured beyond the small circle of Arabic and Islamic lands; as if he was deeply concerned with the oppressed nations and their people, suffering from tyranny. For instance, as the leader of India, Muhammad Ali, arrived in Baghdad in 1928, Rusafi expressed his deep sorrow for the fate and suffering imposed by the U.K. on Iraq. Then, he wrote the poem Elephant and lamb (Al-fil va alhamal) and spoke of the common pains of both countries in the east, which demonstrated his vast scope of thinking. Consequently, he was a poet with the spirit of advocacy of the East against the West, calling them to rise against Westerners.
In conclusion, the themes in his poems are very extensive and do not solely include the dire social situation of Iraq at that time. His intention was to unite all Muslims with the Iraqi people in order to restore safety and independence to Islamic lands. In this regard, Maruf al-Rusafi’s poems were, to some extent, a valuable cultural struggle.