In the latter half of the fifth century AH, the emergence of political and economic crises in Fatimid government and the Fatimids’ struggles with Saljuqids in Syria led to the establishment of local governments in that region. One of the most prominent local governments was the Twelver Shiite State of BANI AMMAR in Tripoli. BANI AMMAR dynasty made a lot of efforts to start economic development and cultural advancement in that city, and the establishment of a Science House (Dar al-Ilm) in Tripoli by that dynasty had a great role in diffusing Islamic culture and civilization and transferring that culture to Europe. The Science House was one of the most affluent libraries of Islamic world in fifth century. Under that dynasty, due to the scientific attraction of Tripoli, the scientists and scholars would travel to that region from different parts of the world, serving the rulers of BANI AMMAR dynasty. The founders of that Science House, inspired by other Shiite governments, were influential in prosperity and dynamism of Shiism in Syria region. Ensuing the fall of that dynasty by Crusaders in the early sixth century, the library of the Science House was put on fire. The present study was conducted using the library sources, and deals with the cultural conditions of Tripoli and the formation of Science House of that city, using the primary sources.

AMMAR was a fiery spirit in Alavi body (Hazrat Ali Follower) who had an honourable position among truth belivers, respectfulmen and Muslems. The aim of this research is to study the literary homilies and beautiful poetries of AMMAR Yasser that have been remained from him. These poetries are few but original, simple and unornament. The concept of all poetries. is to protect the Alavi"s velayat (the government of Hazrat Ali A.S. the son - in - law of prophet) and Mohammadans, but they have good and strong structure. The poetry and homilies of AMMAR Yasser have not been considered from literary point of view by the literary crities because of fewness and simplicity.

AMMAR b. Yasir is among the greatest Companions and earliest in embracing Islam.After the holy prophet (p.b.u.h) he was a true Shiite known as one of the Shiite authorities. A lot of works have been published concerning AMMAR. However, his character in terms of Hadith and Quranic commentary has not been dealt with up to now. Since AMMAR is an authoritative narrator according to Shiite and Sunni schools both, there has been left a considerable heritage of Hadith from him in the Shiite and Sunni Hadith collections. However, the number of Hadiths handed down from AMMAR in the Shiite collections is fewer than those in Sunni ones. Indicating the sources of AMMAR’s traditions, the present article deals with the causes of further interest and concern of earlier Sunni scholars in his Hadiths comparing to Shiite traditionists. Furthermore, the contents of AMMAR’s traditions are analyzed. The main contents of AMMAR’s traditions can be categorized as follows: the life and biographical reports of the holy prophet (p.b.u.h), virtues of Ahl al-Bayt (p.b.u.t), history of Ahl al-Bayt, prophecies of battles and seditions of the End of Time, signs of the reappearance of Imam Mahdi, exegesis of the Quran and Jurisprudential issues.

In this article the image of woman is examined in works of Rakhshan BANI Etemad, one of important female directors of Iranian cinema. The examination of the role of director's gender in representation of women and their issues is one of this article's aspects which can throw some light on studies of women representation in media.In this article, taking the theoretical framework of feminist media studies, the movies made by this director are analysed using content analysis and semiotics. Moreover, in order to examine the effect of gender on the representation of women, a brief scetch is made on the representation of women in Iranian cinema in general, for which documentary method is used.The movies examined in this article are those released for public. In this study, in contrast to the previous ones, gender is examined as a factor which along with social conditions affects the way social groups, like women are represented. This shows that women can be a more effective factor in proposing women issues which regardless of social conditions, will closely represent women in order to state their issues and demands.

One of the hidden aspects of the differences between BANI Hashem and the Umayyads is the difference in the attitude of these two dynasties to the details of power, including the ‘distance of power’. Power distance, which is of interest to anthropologists, analyzes the distribution and accumulation of political power and the relationship between people and those in power. Hofstede’s cultural dimensions theory has listed this component as one of the six axes of the cultural difference of societies. Emphasizing the issue of power distance, the present study examines historical statements about the behavior of the power of the two Quraysh dynasties and presents an analysis of the role of the dominant viewpoint in each of these two dynasties. According to this research, the desire to be seen as generous, the emphasis on the display of power, ethnocentrism, trying to maintain economic superiority, unconventional and purposeful generosity, and the utilitarian view of others and public property, are the issues that show that BANI Umayyah believed in a great power distance. On the other hand, simple living, a noble view of others and public property, humility, kindness to subordinates, and avoiding tribalism are some of the evidence that show BANI Hashem's emphasis on low power distance. Based on this, it should be said that the difference of opinion about the power distance was the main source of the difference in the attitude of the Umayyad and Hashem families towards the economy, society, and politics.

In the second half of the fifth century AH, The political and economic crises in the Fatimid Khalifat and their conflicts with the Seljuks in Sham led to the establishment of local governments in the region. The most prominent of these governments was the Banu AMMAR state government in Tripoli. Banu AMMAR governors whose policies were more efficient than the Fatimids' and the Seljuks' managed to maintain their independency and establish their self-government. Banu AMMAR's ten-year resistance to the Crusaders was achieved by virtue of their tolerant policies. Finally, the lack of Muslim governments' support for Banu AMMAR, along with internal rebellions in Tripoli led to the fall of the city against the Crusaders. This study by applying the library method and making use of original sources deals with this government's attitudes towards and its political relations with the Seljuks, Fatimids and the Crusaders.

After BANI Omayyids achived caliphate in 620 AD and transfered capital from Kufeh to Damascus in order to extent the territory and also domination of trading and business west to east roads conttinued Islamic conquests which had begun at the time of second caliph and as Jihad with blasphemers, not only achieve religious legimitation but also extent territory and by this announcey itself Islam protector and developers of religion among Muslimsy and eliminate their illegitimate acts which were against the Islamic principles, and sunna criticized by many of Islamic leaders. Muslems and Roman merchants have come and gone to each others countries. and in fact they where considered as relation between west and east.In this essay by using the descriptive–analystic methods and references and resources is tried to inspect this communication. and it was used to reveal the political and economical goals of BANI Omayyids that they achieved some of them under the name of religion.

After the death of Hakam al-Mustansir _the last powerful emir of the Umayyad caliphate _ the Islamic Al-Andalus started to become defenseless until the time of Hisham al-Moayyed that the Umayyad caliphate began to decline. Although in the west of Al-Andalus, Umayyad had the same ability and authority to the eastern caliphate of Abbasids, but suddenly Umayyad caliphate collapsed and the sovereigns of Umayyad at Al-Andalus started to gain independence. Each of these sovereigns was supported by feudal or was in the penetration and ability of an eastern or western Arabian or Berber tribe. One of the tribe was BANI-Ibad that established a dominant emirate. Although this emirate was so powerful, but as history shows, it couldn’t save the greatness of Umayyad caliphate and had the most leading role itself to break up the Islamic union of Al-Andalus.

Ammā r ibn Yā sir was one of the companions of the Prophet (pbuh), who during the time of the secretly invitation converted to Islam. Yasir's family also became Muslims. When Polytheists of Mecca knew of the conversion of Yasir's family to Islam, torture them hardly. So, AMMAR's parents were martyred. AMMAR's heart was full of belief so that the Prophet (pbuh) believed AMMAR was full of faith from the crown of his head to the sole of his foot. AMMAR had a profound knowledge of Islam. His full knowledge and insight towards Islam, enabled him to recognize the seditions well and to take a steady position in the sensitive historical conditions at the time of the Prophet to his martyrdom in battle of Siffin. Thus, AMMAR has a great influence on the social and cultural changes of Islam. The research method in this article is an analytical descriptive and a method for collecting materials in a library using the first-rate sources of Islamic historiography. The hypothesis of the article is that AMMAR Ibn Yasir was very influential in the social and cultural transformations of Islam and the establishment of the position and theory of divine Imam of the Ahl al-Bayt.

4 up to 8 of noble verses and also 104 verse of al-isra Sura with emphasized tune represents the previous announcement of Sobhan God about Israel two corruptions and following that its punishment. After Israel regime establishment in 1948 A. D some Muslim scientists found out that the relations of these verses with this corruption so that different comparisons about the text of this divine declaration announcement was offered. It is clear that for assessment of proposed adaptations and achieving the correct and exact adaptation of noble verses first the deep plan in points, signs and witty of these verses is needed. It can be said that two mentioned corruptions in Israel report card is totally indicator and with tense of arrogance and apparently in two Quds regions and with the aim of the government establishment and in both Israel will dominate “ ا􀑧 ادا لن 􀑧 عب and two corruption punishment will be achieved by this group that have divine motive and worship excellent God. second corruption of Israel is their last one and will be tangled with second punishment of corruptors life scroll as a group possessing customs and formal establishment and they will be dominated by ا “ 􀑧 ادا لن 􀑧 عب ” until resurrection. Ultimately it will be clear that these noble verses is observing the challenges between Muslims and Israel in Quds region.