By trying to achieve political power, the Shiite Mushasha'ids were able to form a local government in the marshes of southwestern Iran in the middle of the 9th century. However, Shah Ismail, who founded the Safavid state at the beginning of the 10th century, had claimed a national government. Obviously, this led to conflict between them. This study, using a descriptive-analytical approach, seeks to answer the question of why and how the Safavid Shah Ismail invaded the Mushasha'ids and took control of their territory. The findings show that Shah Ismail invaded Hoveyzeh from Baghdad at the end of Rajab 914 AH. Taking advantage of their internal disputes of the Mushasha'ids he crushed them in a one-day battle. He ended the Mushasha'id rule through killing the leaders of the Mushasha'ids, appointing one of the Qizilbash emirs in Hoveyzeh, and overthrowing the Ra'anashi Family in northern Khuzestan. Yet, due to the rebellion of the Arabs in the region, and expelling of the Qizilbash garrison from Hoveyzeh, Shah Ismail was forced to maintain the Mushasha'i dynasty by appointing Fallah ibn Mohsen as the first Safavid governor in western Khuzestan, after considering conditions such as the climate of the region, its geographical position, and the deep conjunction between the Mushasha'ids and the tribes in the region.

Ismail bin Abī-Zīād Sakkūnī Shaīrī is one of the narrators whose narrations quoted several times in different books that resulted in his significance in narrative and juridical sources. He has described “weak” and “Sunnite” in juridical and Rijali sources for several reasons: lack of sheikh Sadūq’s fatwa about his exclusive narrations (Monfaredāt), explicit view of several jurisprudents and Shiite Rijali scholars about his weakness, being Sunni, and even his heresy, and joint path with Sunnis. In this essay after clarification of mentioned reasons and evidences, these statements has been rethink critically in order to discover their validity in proving the mentioned view about Ismail’s weakness and being Sunni. The result was that regarding to the reasons and evidences, some effective documents about his weakness or credibility have not been considered or the mentioned view is exclusively based on reference to Rijali sources. Lack of attention on his credibility and belonging to Īmāmīeh such as his narration’s content, lack of Ahl-Bayt (pbut)’s reservation for saying narration to him, his narrations’ acceptance, quotation of narration of him by consensus’s companions, and numerous quotation of narration of him by scholars are other defects of this viewpoint. Thus, Ismail will be accepted among Shiite narrators and even among credible Shias.

Dental School from 1969 to 1971. 2 He retired after more than four decades but continued his scientific and social activities until the end of his fruitful life. 3In summary, he played various effective academic, administrative and social roles. Added to treatment of patients and performing maxillofacial operations, he taught many dentistry students and residents, and wrote over 60 scientific articles in domestic and international journals. The Journal of Oral Pathology and Oral Surgery was founded in 1965 by Professor Yazdi. . . .

The scientific movement of Islamization of Knowledge, which has been started since two centuries ago, has some serious supporters in some Islamic and Arabic nations. Ismail Raji Al Faruqi and his adherents are those of Muslim thinkers that have paid more attention to this subject and theorized for its actualization and did some practical steps. They have theoretically emphasized on some actions such as: rereading of Islamic scientific heritage, recognition the causes of contemporary Muslims declining, establishing of Islamic methodology which inspired by the Quran, producing of Islamic English literature and reforming of contemporary educational system of Islamic nations, and practically have taken actions in establishing of some Islamic institutes and universities. They, totally, have succeeded to introduce the literature of Islamization of Knowledge in the Muslim World. Their sectarian and maybe Salafism tendencies, however, and unreal methodological expectations of the Quran for taking their theories, have caused to some failures. In this paper, by reviewing of viewpoints of Al Faruqi and his adherents in Islamization of knowledge, it is tries to analysis the positive and negative aspects of their theoretical and practical achievements, in order to use their experiences in Islamization of Knowledge in the contemporary age.

The Shiite Infallible Imams hadiths reported by the Sunni reporters and their authenticity are of the most important issues which are discussed by hadith scholars in the field of diraya (hadith scholarship) and fiqh (jurisprudence). Generally speaking, we can divide the Shilte hadith scholars into two groups: those who are against the reliability of authenticated hadith and those who are for. Ismai Bn Abi Ziyyad Sukuni is one of the Sunni reporters who has transmitted many reports from Imam Sadiq, peace be upon him, especially in the field of fiqh (jurisprudence).the more we have information about this reporter, the better we can verify reliability of his reports which are found in the Shiite hadith sources. In light of Sukuni's reliability which has been confirmed by the Shiite thinkers and his reports which are practiced by jurisprudents, it is wise to conclude that the reports transmitted by him are reliable and trustworthy.

Dear Editor, Recently an article entitled “, A Contemplation of the Geographical Origin of Seyyed Ismaʼ, il Jurjani”,(Golshani, and Esmaili, 2021, pp. 137-46) has been published in the Journal of Research on History of Medicine, in which the authors have put forward a controversial idea on the birthplace of Seyyed Ismail Jorjani, one of the most prominent physicians in Persian medicine of the late eleven and early twelfth centuries in Iran. Persian medicine is an assortment of Iranian scientists’,medical knowledge at the Gondishapur Hospital and University, exported to Islamic civilization (Mahlooji, and Abdoli, 2021, pp. 199-202). This transfer was mediated by the House of Wisdom, or Beit al-Hikma, a major government Institute under the super vision of caliphs (Mahlooji, and Abdoli, 2018, pp. 209-16). The authors of the article, first, give reference to some Iranian and European historians and writers. All of these scholars agree that Jorjani was born in Gorgan or Jorjan, between Tabarestan and Khorasan...

Ismail Shahroudi is one of the capable and community-oriented poets of new Persian poetry. His poetry often takes on the color of social symbolism. He is a humanist poet whose works are full of passion and social excitement, politics, struggle, and human emotions. The purpose of this research, was analysis of Ismail Shahroudi's poetry in terms of the qualities of symbols and their rhetorical and artistic roles in suspending meaning, providing semantic multiplicity, and explaining social and critical issues through a descriptive-analytical method. The research results showed that the use of symbolic images in his poetry based on his thoughts was a way to express and propose the topics and themes that he could not represent directly and clearly. It was a way to enter the problems and demonstrate the pains that the atmosphere of the society and authoritarians did not allow to approach. Shahroudi considered the symbolic approach as a window to seriously and humanely look at social and political issues, plan and explain them, and rebel, protest, and shout against adversity and disorder. He used all kinds of symbols like literary, natural, and historical symbols, etc. He also put them beautifully and consciously at the service of social and political issues. Despite the conventional usage of symbols in many cases to express his critical and protesting thoughts, Shahroudi achieved innovation in creating symbols. Introduction Social poetry is regarded as one of the most important and penetrating ways of expressing ideas and a person’s inner desires. By thinking about and tending to soulful social elements, it prepares the ground for its presence in the society By this means, it is guided from selfishness towards the pure source of love and altruism, which provides an escape from the society and the desire for autocracy that destroys one's human personality and falls to the lowest point of existence. Shahroudi considers the symbolic approach as a different point of view to look deeply and humanely at social and political issues, expressing them, and rebel, protest, and shout against adversity and disorder. He has used all kinds of symbols like literary, natural, and historical symbols, etc. Also, he has put them beautifully and consciously at the service of social and political issues. He has expressed his ideas symbolically and used literary allegories in an attempt to make his texts beautiful and polished. The attractiveness of this positive pulse gently and cleverly makes a connection between the meanings and the readers. Symbolism or symbolic language is a method that has long been known among humans as one of the effective ways of conveying messages and communicating. The awareness and recognition of the value and importance of this symbolic language in different ages have caused reflection of symbols in the literary and artistic works in human societies in such a way that it has led to the appearance of a literary school called symbolism in the societies like Europe. Symbols are one of the tools of cognition and the most fundamental way of expression. In contemporary literature and new poetry, poets turn to symbolic poetry for two reasons: political and social conditions of the society and tyranny and severe suffocation ruling its atmosphere. Detailed research method This article was carried out via an analytical-descriptive method and the use of library sources to analyze the aesthetics of symbols in Ismail Shahroudi's poems at the content level and their connections with the social conditions of his time. Discussion and review Symbolism was an artistic movement in reaction to realism and imperialism movements. Poets, musicians, artists, and writers used symbols to express their concepts indirectly. Symbolism means the use of symbols and symbolic concepts. It is a method in poetry that arose in France between 1870 and 1900 in response to extreme realism. The tendency of Nima and his followers toward symbolic language has not been unaffected by their acquaintance with the European School of Symbolism, especially since Nima as the leader of this movement was familiar with French language and literature and its literary schools. This new form of language that Nima created is not unrelated to his knowledge of French language, culture, and literature, especially his familiarity with the methods of romanticism and symbolism appeared in Rimbaud, Verlaine, and Stephen Mallarmé’s poetries. Apparently, Nima gave a new life to Persian poetry. It was a tradition that made it fruitful by knowing about the revolution that had occurred in French poetry. Nima's dealing with symbolic language, which was noticed and imitated by other young poets after him, was the result of the interaction of several things. On the one hand, the poets of this trend felt a sense of commitment towards social-political issues and considered it their mission to deal with the people, their pains, ideals, and wishes and on the other hand, due to the society atmosphere of suffocation and fear, they could not fulfill their social and political commitments and missions and be safe from its consequences and damage at the same time, therefore, they had to resort to an indirect and interpretable language, i. e., a code and sign language, for addressing social and political issues. Apart from this, the poets of this movement were well aware that the direct and raw expressions of social and political issues would empty their poems of the elements of literature and poetry. Therefore, they had to look for a method that not only saved the literary and artistic elements, but also did not make their poems devoid of social and political elements. This method was the same method of using symbolic expressions. The poets described the political events of the 28th Mordad Coup by using symbols and symbolic language indirectly in their socialist-symbolistic poems. Symbolism in Persian poetry was one of the emerging phenomena that started with Nima Yoshij as the founder and actual representative of this poetic trend. Influenced by French symbolism and literary works, he introduced some distinctive features of European symbolism into his poetry and Persian literature. After him, we can mention some poets, such as Shamlou, Akhawan, Forough Farrokhzad, Siavosh Kasraei, Manouchehr Atashi, Shafii Kadkani, Hoshang Ebtahaj, Ismail Shahroudi, etc., who brought the poetry of social symbolism to its peak in the 30s and 40s. Ismail Shahroudi was one of the first poets, who followed Nima's style and turned to this new poetry. He was a poet whose poems had a social flavor. His social poetry is popular among people all over the world since it is not indifferent to the social and popular events around it and these events played a prominent role in its formation. Unlike political poetry, it focuses on human relations more than what is dedicated to political discourses and ideological propositions. in the poetry of contemporary poets can be examined in different categories. However, this article just analyzed some terms that had symbolic aspects and each of them were classified according to the word concepts. Among these classifications were natural phenomena, human phenomena, colors, numbers, names of characters or human symbols, mythological elements, special symbols, and religious and historical symbols. Conclusion One of the most important approaches of contemporary Persian poetry towards political and social themes is symbolism or social symbolism. By creating images and poetic expressions and using symbolic thinking and language, Ismail Shahroudi was able to find a privileged place among contemporary poets, especially those of the 30s and 40s. By looking at the events surrounding his life and the political and social atmosphere of the time and based on his commitment and sense of social responsibility, Shahroudi described and explained the incidents of the society indirectly through symbolism and symbolic language. He had a vital influence on the social trends of the future. From the coup of 1954 to the revolution of 1979, it influenced on the minds and the society. The source of most of Shahroudi's symbols was nature and its diverse landscapes, i. e., forests, mountains, seas, rivers, etc. In addition to nature, it dealt with human phenomena and everything made by human hands, such as houses, walls, objects, etc. These symbolic terms had a high frequency in his poetry, therefore, symbols of natural phenomena and human phenomena could be seen abundantly in his poems. Additionally, he sometimes used mythological elements, names of characters, and human symbols, etc., to express certain concepts as symbols. Sometimes these symbols had an innovative aspect, such as Yankee and Jumna, etc., which were symbols of various social issues. Relying on the concept of the symbols, the poet showed the darkness and blackness of his times, the suffocating situation, the feeling of deep despair, and hopelessness towards the social situation in all the symbolic terms of his poems. Unlike other poets of Shahroudi's age, whose poems were filled with despair and hopelessness, the existence of the symbols of brightness, such as windows and lights, was a sign of hope for a bright future in his poetry. Therefore, by examining the symbols of Shahroudi's poetry, we could gain more knowledge about the social situation of his day.

 doubt, it is impossible, or perhaps very difficult, to have an exact and correct understanding of the theme of social theories without knowing their intellectual and philosophical principles. The theory of feminism is a trend-social theory whose thoughts depend on its intellectual and philosophical principles. The present paper tries to analyze feministic methodology by focusing on the radical and post-modern feminists and the challenges facing this theory. Using a descriptive- explanatory method, this paper answers the following questions: What is feministic methodology? What are its epistemological, ontological, and anthropological principles? What, according to the realism of Sadraian philosophy, are the defects of feministic methodology? The research findings show that wisdom and rationality are human indexes and that the gender of knowing agent does not have any role in human knowledge. Due to their negligence of man's rational identity, feminists consider knowledge as a gender-related phenomenon ensnared in relativism, which leads to skepticism.

Among the various subcategories of Islamic art, Islamic architecture specifically Islamic ornamentation is of excessive significance. The remaining artworks of Islamic ornamentation from mosques and tombs of pious men behold a unique and profound characteristic of visual art. Qom, a city in central Iran, has become a treasure for Islamic architectural decoration; mainly for the holy presence of Hazrat-e-Masoumeh and the many Imamzadeh shrines. Among them, Imamzadeh Ismail known as "Seyed Sarbakhsh" will be the focus of this paper. The tomb which dates back to the fourteenth/eight century during the reign of the Ilkhanid era is embellished with exquisite and remarkable ornamentation. The current study is based on the introduction and exploration of the ornamentations of the shrine and features outlining explicit decorations such as curved arabesques, geometric shapes and decorative inscriptions.Aims of this research1- Understanding the elements and decorative features of the shrine of Imamzadeh Ismail.2- Categorizing the embellishments into related groups.Research Questions:1- What are the main decorative characteristics of the mentioned shrine?2- What are the significant motifs of the plaster work decoration applied in this shrine?

It seems that every political thought in itself, contains an ideal political society. This ideal society can be apparent, such as Farabi' utopia or the hidden and latent, Such as Sohrevardi' ideal society. Theorizing About political ideal is result of social and political crisis. One of the most turbulent periods in the history of Iran is Qajar era, which is faced with different crisis such as absolute power and colonialism. This crisis led to contemplate the many thinkers and each according self- effort to have a response to this crisis. One of the thinkers is Sheikh Mohammed Ismail Mahallati that his political thought is less considered. It seems that he answers to this crisis and his political ideal is different from other thinkers in this era. Accordingly, the central question of this paper is that: What is the Mahallati specific reply to crisis of constitutionalism era? And how is his ideal political society? What are its features? And Finally, What relationship exists between justice and public interest in his ideal society.