The discussion of the Appearance has a history as long as Islam itself, as the belief in the Mahdi has been intertwined with Islam from the very beginning. The Abbasid Revolution is a chapter in the history of the Appearance, and titles such as Saffah and Mansur were part of this narrative. This trend continued, as detailed in many historical sources, which I have also explored in my work on False Mahdis. The intriguing practice of some individuals, particularly Sufis and mystics with a penchant for cryptic texts, attempting to deduce the date of the Appearance has historical precedents. The current example revolves around a text titled  Nafaḥāt al-Rayāḥīn , written in 1179 AH in Ottoman lands. The author of this text endeavors to decipher the date of the Appearance by interpreting certain poems of Ibn Arabi and passages from Futūḥāt al-Makkiyah. In this article, along with a report on that treatise, the text has also been critically edited and presented as much as possible.

There is no doubt that islamic mysticism commenced from Iran, and first great mystics who have gained globel reputation, were from Iran. The time, the mysticism entered Islam, though Baghdad was the centre of Islamic caliphate, but it was not separate from Iran. All mystic order chiefs were gathered there. After a complemental duration, the mysticism got its exceeding way to sub-continent particular during the raid of mangols.Although all the mystic orders reached sub-continent at the same time, however, two of them, i.e. chishti and sohrwardi went earlier there. All sufis and mystics were peace seeker, peace lovers and peace minded and they lived together peacefully. Sheikh Jalaladdin Tabrizi was one of those thousands of the century hijra who remained unacquainted among Iranians uptil now, but he is well known and celebrated figure in Bengladesh. He was the first sufi who reaches et Bengal via north India. He became the disciple of Bakhtiyar kaki oshi (d. 633 A.H) in Delhi. Najmaddin Soghra was chief justice of Delhi at that time. He had some differences with sheikh J alaladdin Tabrizi. So after solving that differences Sheikh Jalal went to Bangal and preached Islam, There. He turned many hindus to Islam. Sheikh Jalal died in 642 A.H at there and his tomb is situated in Pandvah, named "Dargahe Bozorg" near Tabriz abad. His anniversary is observed on his tomb every year on 21, 22th Rajab. He was a high rank mystic in worship and devotion to God. He had chest and divinely character and behaviour.

"Baol" means charmed and ecstasied, and its root is "bayn" from Sanskrit "vayu" It is applied to a group of delivered dervishes who ignore the material world and its bonds. "Baol" dervishes are the result of composing Sophist and Oppanishad teachings and Buddhist thoughts A call of sincerity and unity of religions is the essence of their beliefs. "Rend" has been repeated in the Work of Hafez about 80 times. Hafez’s "Rend" is a collection and a multi-dimensional paradox; a perfect man plus a cynical calendar free from bonds who makes love by dancing and capering."Rend" in Baol of Bangal, particularly in re-creation of Tagore (1861-1941),is rejuvenated. The most remarkable common aspect between "Rend" and "Baol" is the issue of love. Another point homogeneity of the heterogeneity, i.e. reconciliation of the concepts which are considered contradictory by others. Another point is rebellion against the mundane bonds. There also exists attention to the heart.

This study examines the plant root up as one of the most important factors of vegetation degradation, on the basis of which three assumptions of the present study are identified. These assumptions are :(1) the need of tribal population for the pasture and range land plants as the livestock feed, (2) the need for fuel and (3) the lack of appropriate law and regulation for preventig vegetation degradation. In this study summer range lands of northern Semnan have been studied, in which the nomadic tribes of Sangesari, Chashmi, Hiekoee, Mostaghel paravari and Shelly tribes spend their summer grazing period. According to the available statistics the number of these tribes amount to 656 households or 3854 persons. For the purpose of this study and with regard to the main characteristics of these tribes such as migration route, average income, the form of migration and the number of population, these tribes are divided into three categories which are: Sangesari tribes, Mostaghel-parvari and Chashemi, Heikoee, Deh-soofian and Shelly tribes. Samples were selected from each category by using proportional stratified random sampling. These samples were 69 persons for Sangesari, 70 persons for Mostaghel- parvari and 68 for Chashemi, Heikoee, Deh-Soofian and Shelly tribes. Required data were collected through filling out questionnaire forms. The study obtained the following results: 1. The need of the tribes for the pasture plant is one of the reasons of vegetation degradation of the region. 2. Difficulties for providing fuel is another reason for rooting up the bushes and shrubs. 3. Lack of appropriate law and regulation for the prevention of vegetation degradation. 4. The results of study also revealed that total amount of bushes and shrubes that were rooted up during the summer period amounted to about 2350.8 tons in the region.