The advent of ABBASIDs resulted in fundamental changes in government. The development of knowledge and thought accelerated in a new background which was formed by ABBASIDs, and its manifestation was "translation movement". Therefore, philosophy and theology as the important indicators of thought experienced important changes due to the new situation.In this article, the attitude of first ABBASID Caliphs to philosophy and theology; their motivations in challenging with them; their influence on the development of these knowledges; the interaction of theological sects and theologian with caliphate; and the process of these interactionsin the development of philosophy and theology, are considered.

The ABBASID Era has been the period of florescence of the Islamic culture and civilization. Literature was of great contention in this era.The present article studies the relationship between translation and literary criticism which resulted in changes in the basic theories of literary criticism by critics.

Drawing on a range of historical texts and evidence, as well as his own research, Rajabi’s article represents the most important Iranian movements in the‘ABBASID period with respect to the role of the Shi‘ite Iranians in their formation.In this part of the article, the movements of Khurram-Dinan and Babak-i Khurram-Din, and the insurrection of Maziyar are dealt with. Regarding each movement, its leader’s doctorine and status along with its social-historical emergence are discussed.

This part of the article deals with some of the most important Iranian movements in the time of the ‘ABBASIDs and the rest are studied in the next part. The movements mentioned here are those of Behafarid, Sunbad Muq, Ishagh-i Turk, Ravandiyah, Ustadsis Badghisi and Al-Muqanna‘. Each of these movements is examined in detail while its leader’s opinions and characteristics as well as its social-historical background are discussed.

Traditional celebrations and religious cults are among the main characteristics of every civilization and culture. In Iran, the case has been even more interesting. Pre-Islamic Iranian culture treated celebrations and ceremonials with a special regard. There were several monthly celebrations most of them related with religion and agriculture. After converting Iranian people to Islam, a good number of these celebrations, particularly Nawruz and Mehrgan survived and continued to being performed at due dates. ABBASID caliphs in contrary to their Umayyad predecessors, who used to maintain a strong bias for Arab race and culture, were interested in Persian culture and ceremonials. Their affecting by Persian mirror for princes as well as the influential presence of Iranian viziers like Ibn Muqaffa', the Barmakides, etc. in ABBASID court has contributed to this cultural survival. This study has touched upon the situation of Iranian celebrations during early ABBASID period as a subject which needs more investigation. In this way, it mainly relied on sparse textual materials which are mostly gleaned from different library sources. It proceeded through an analytical method in order to compose these textual materials into an explanative narration. The results show that the primary purpose of the ABBASID caliphs' tolerance for Iranian celebration was of political and expedient nature. Nawruz, Mehrgan and Sedeh were more customary celebrations which their holding was of financial importance.

As the most of Muslim sultans, Delhi sultans had been loyal to the ABBASID caliphate for being legitimate. Symbolic acts such as minting caliphs name on the coins and bringing caliphs name in the sermon by most Delhi sultans that their official religion was Hanafi reveals the fact that they theoretically were faithful to the caliphate system. Some of these sultans according to the political conditions in their time and to excel upon their rivals and attract support the Indian subcontinents Muslims that were mostly Hanafi or Shafei, established relation with the ABBASID caliphate of Baghdad and Cairo and received the permission of ruling from them. In this article, the relationship between the sultans and ABBASID caliphs of Bagdad and Cairo and their motivations and reasons for the establishment of these relations have been studied.

After the defeat of last resistance, of Sasanid dependent territories by Arabs, Iran became a part of eastern section of caliphate territory. In order to govern the section, at the beginnings, some agents who were plenipotentiaries, were sent there by khalifa.After Taherid era some chang took place in relationship between those governers and khalifa.From taherid period some semi-independent governer took shape which taheryan was one of them. In Yagub leyth period Emyrat of Estekfa chang to Istilae. In this kind of governer ship, the governer got much power and even the could interfere in khalifa appointment or euendismissing them.Since ale Buyid era, the made up a god relationship with caliphate and they recognized caliphate, and vice versa. Those relations improved in Slajugh period, so that khalifa and sultan would compel monetarily.In current research it has been tried to illustrate the relations between Malek shah Seljuk, the gratest Seljuk sultan who got the throne with the assistance khajeh Nezamalmulk, with khalifa almgtdy.Since this the relations have not been mention has not been cited clearly in historical books. I have tried to examine it through other related sources.

The ABBASID rulership which was the result of a revolutionary and idealistic movement, adopted a rough method against Umayyad survivors in the first stage of its establishment. It was no longer that the ABBASID Caliphs’ perception was changed and some Umayyad functionaries were summoned for the military, bureaucratic and judicial services.The metamorphosis of the ABBASID behavior, is a main question which the current study tries to explain it-under a descriptive and analytic method- and show that the ABBASID caliphate – after the course of the unstable chair of politics which, some Umayyad survivors were demolished- adopted an extensive policy in order to collect the Umayyad agents from the northern and southern Arab tribes under their extensive umbrella. This policy wanted to prevent the regeneration of ancient competition between them by recalling the Umayyad functionaries for the military, bureaucratic and judicial services.

The Umayyad and ABBASID came to power and ruled at different times and under different conditions. Despite this, their political systems have many similarities. This article seeks to answer the question of why, despite these differences, the Umayyad and ABBASID have many similarities in terms of authority and political performance? This is important as it shows how the source of authority of two seemingly different caliphates can influence their political process and performance. The research method used is comparative using the theoretical framework of systemic analysis and threefold authority. The findings of the research show that the origin of the authority of the Umayyad and ABBASID governments was mainly due to the four common factors of traditional authority, which are: the traditional authority of Quraysh aristocracy and tribal supremacy, the use of personality cult, the divine nature of the government, and the emphasis on the status of the Caliph of God (Khalifat Allah).