One of the most important indigenous structures in Iran, which is directly related to the agricultural economy, is the so-called pigeon house. Isfahan province is one of the regions that has played an important role in the background and construction of pigeon houses in the local history of Iran. Since Gavart pigeon houses have not been carefully studied historically and archaeologically, the present study tries to clarify the importance of these buildings in this cultural area in terms of political, economic and geographical relations. The method used, in addition to studying historical sources, is archeological field activity. In order to achieve the mentioned goals, Mirza Ahmad Pigeon House has been studied as the main pigeon house. The results show that this pigeon house is related to the Safavid period according to the surviving documents, which was also used in the Qajar period. This building has two floors and its plan is cylindrical and made of clay. Like other pigeon houses in other parts of Iran, the main purpose of building these pigeon houses was to produce fertilizer to strengthen agricultural lands, but industrial uses, pest eradication and even the possibility of temperature and rainfall changes should be considered. The architecture and structure of this building have a relatively single pattern and seem very simple in appearance, but the advanced engineering in their construction shows the taste, art and engineering knowledge of Iranian architects.This building has two floors and its plan is cylindrical and made of clay. Like other pigeon houses in other parts of Iran, the main purpose of building these pigeon houses was to produce fertilizer to strengthen agricultural lands, but industrial uses, pest eradication and even the possibility of temperature and rainfall changes should be considered. The architecture and structure of this building have a relatively single pattern and seem very simple in appearance, but the advanced engineering in their construction shows the taste, art and engineering knowledge of Iranian architects.

Introduction: The subject of " Qaza and Qadar" (Predestination) is one of the most challenging theological topics that is sporadically reflected in all periods of Persian poetry. But in the Safavid period, this theological issue became the center of several diversified stories (poems) creation In a way that from the beginning of Safavid to Qajar, a stream of Composing Qaza and Qadar" (Predestination) was formed in Persian poetry. Most of these Masnavi are scattered in the form of manuscripts in between the corpus and manuscripts. According to a research project, about 45 cases of Masnavi Qaza and Qadr have been identified so far, of which only 4 have been published. One of these poems is "The Poem of Qada and Qadr or Atash khane e ghayb" by Mirza Ahmad Sand, which has been mistakenly recorded in the manuscript lists as "Bukharai Sarhandi". In this research, it will be proved that this poem originally belongs to Mirza Ahmad Sind, one of the talented poets of the twelfth century. Then this poet and his poem will be introduced. literature review, objectives and Research Method: Zolfaghari (1374) in an article, has introduced and studied the Masnavi "Chah Vesal Lily and Majnoon" by Mirza Ahmad Sand. Also, he has collected 5 cases of Masnavi of this poet and has published them along with an Introduction: about the poet and specifically his "Masnavi Chah Vesal "in a book entitled Chah Vesal (1375). Apart from these two works, no book or article has been published about this poet. Ahmad Sand is one of the beaux esprits but lesser-known poets of the Safavid period, who is also composed Qada and Qadr poem and his Masnavi of Qada and Qadr, entitled " Atash khane e ghayb ", is one of the different Masnavi in this field, in terms of intellectual content, narration and rhetorical aspects. On the other hand, in the list of manuscripts, Masnavi Qaza and Qadr have been mistakenly attributed to "Ahmad Bukharai Sarhandi". Therefore, the purpose of this research is: revival and Introduction: of one of the manuscripts of the Safavid period which is placed in the general form of Qada and Qadar poems; Content analysis of the work, Introduction: of Ahmad Sind, the lesser known poet of this poem. This research is a fundamental research that has been done by library method. Discussion: One of the diversified stories (poems) whose poet's name is incorrectly registered in the lists of manuscripts is the poem " Atash khane e ghayb " which is in the list of Dena and Fankha called "Ahmad Bukharai Sarhandi". There are two copies of this poem, one of which is kept in the center of the Islamic Encyclopedia (No. 3/519, 13th century) and the other in the Center of "Ehyay e Torac e Eslami" (No. 1287/7, 14th century). According to this research, the attribution of this work to Ahmad Bukharai Sarhandi is rejected. Some of the reasons for this claim are: Like other Masnavi of Ahmad Sind, the poet's pseudonym-Sind-is mentioned in the last verse of Masnavi. All the Ahmad Sind' Masnavi have a title, on the other hand, among the Masnavis of Qada and Qadr, only this Masnavi has name: " Atash khane e ghayb ". This is the only poem that has been written based on a moral principle (chastity and purity in love) among Masnavis of Qadha and Qadr, and this is the Ahmad Sind' style in all his poems. Numerous inscriptions about "Ahmad Bukharaee Sarhandi" of the Safavid era were carefully examined and his biography was not found in any of them. The Masnavi: " Atash khane e ghayb " (version of ehyay e torac) consisting of 460 verses, has been composed in the bahre hazaj. This poem is the story of a pious young man who is subjected to the test of God, and the reward of his greatness is answering his' prayers (halal wealth and a beautiful girl) in this difficult test. The main theme of this Masnavi is based on the principle “ The heart wish must be forgotten, Because in the end it's good” This diversified storie (poem) is generally similar to other poems of Qada and Qadar in terms of form and observing some characteristics. But it also has many differences with other poems of ‘ Qada and Qadar’ , For example, one of the main elements of rhetoric in the poems of Qada and Qadr is simile, but in this text the frequency of simile is low. The defining rhetorical elements in this text are expansion, irony and contradiction. Expansion is based on the battle between the two forces of soul and intellect. From the view of narration, this Masnavi has a different plot from other poems of Qada and Qadr, and its characterization is much more complex than other Masnavi in this field. The main theme of poems of Qada and Qadr (the dominance of destiny over tact) is not repeated in this text; The main theme of this text is the victory of purity and wisdom over impurity and carnal desires, while, it shows the audience the victory of human will and tact. poems of Qada and Qadr are generally event-oriented and Generally, the Qada and Qadr, s poems are event-oriented and have a improbable and tragic ending, but the verisimilitude of this text has no general weakness and the end of the story is not surprising and improbable. Conclusion: One of the Masnavi of Qada and Qadr of the Safavid period is the Masnavi " Atash khane e ghayb " by Mirza Ahmad Sind, which is Unintentionally registered in the lists of manuscripts as Bukharai Sarhandi. In this research, the attribution of this Masnavi to Bukharai Sarhandi is rejected. Mirza Ahmad Sind is one of the unknown poets from Kashan in the twelfth century. Among the biographies of the Safavid era, only Nasrabadi's and sobh e Golshan's biography contain brief information about this poet. Based on this research, 9 Masnavi were identified from him: Chah Vesal, Negarestan Chin, Nakhl Sib (or Nakhl and Sib), Pand Darvish be Majnoon, govahi e do kabk, " Atash khane e ghayb " (Qada and Qadr), mokafat nameh e sind, An anecdote in satire and a work entitled "Ode of Sayyid Muhammad Sind alias Kashani" which is in fact in the form of Masnavi and belongs to Ahmad Sind but is recorded in the name of Mohammad Sind based on the scribes’ mistake. This poet has also tested his poetic talent in composing the poem of Qada and Qadr and has created a different work in this field. His Masnavi is one of the poems of Qadha and Qadr in terms of observing some formal and linguistic features, but it is different from other Qadha and Qadr in terms of intellectual content, narration and rhetorical aspects.

The perception of architectural spaces is influenced by several factors, including gender, culture, and social background. This study, with the aim of investigating the impact of gender differences on the perception of architecture, has selected the Mirza Kouchak Museum House in Rasht as a case study. This house, which is considered an outstanding example of traditional Gilan architecture, provides an opportunity to analyze the behaviors and perceptual reactions of women and men when encountering architectural space. The research method includes questionnaires, observation, interviews, and analysis of visitor behavior. The data were analyzed using descriptive and analytical techniques in the field note format of observations in the course of the article. The results show that women pay more attention to decorative details and sensory elements of the environment, while men focus on general aspects and spatial function. Also, open spaces and verandas of the house are more attractive to men, and interior spaces with decorations and lighting are more meaningful to women. This study suggests that architectural design should consider gender differences in perception in order to provide a more balanced and effective experience for all users. Especially in historical and cultural spaces, the use of indigenous elements and designs that are appropriate for gender perceptions can strengthen visitors' sense of belonging and connection to the environment. The findings of this research can help architects and designers create balanced and effective architectural spaces for both genders.

Iranian’s immigration to India in Mongol kingdom is one of the events that had several cultural and social effects. Among the effects we can indicate the growth of some men of science and the creation of significant historical and literary works.Mirza Nizam-al-Din Ahmad Heravi, the author of Tabaghat Akbari was among the effective characters of that period.In this essay his biogrophy and personality will be described and various aspects of Tabaghat Akbari will also be considered as an authentic historical referance.

Coexisting with humans since olden times, pigeons played a notable role in most human societies. Thus, one can examine their status and function as a social component. The current article looks at pigeons from a social perspective and scrutinizes literary texts (stories, literary pieces in prose, poets’ writings) and religious and historical ones to study their roles, functions, and uses in human communities. To this end, the study initially investigated pigeons’ images in the Koran and religious texts. The study found that pigeons enjoyed reverence and sanctity in such a way that religious rules were established for their slaughtering and hunting. Also, scrutinizing literary and historical texts indicated that pigeons were one of the common pastimes in past eras and pigeon flying was a popular hobby among ordinary folks and even kings. Contrary to the common belief that falcons were the favorite birds of kings, pigeons, according to this study, had special importance for kings. Furthermore, based on this research findings, Iranians held pigeons sacred. They also used them for entertainment and medical and agricultural purposes. Finally, pigeons’ sociability explains their strong presence among humans.

one of the important islamic issues is jihad which is among the branches of religion. a peaceful religious movement between islam and christianity was formed, in 1889A. D in the indian state of punjab. founder of the movement, mirza ghulam ahmad qadiany, claimed he was the messiah simultaneously. one of his remarks was to cancel the edict of jihad on muslims. in his view, jihad, which is in islam, means reasonable argument, not jihad. the main question in this research is why ghulam ahmad decided to cancel jihad on muslims? the claim is, in 1803A. D, when abd-al – aziz dehlavi called the indian minister of jihad and issued the edict of jihad against britain, which led to an extensive repercussions in the islamic movement following him, as britain forced the unity and intensity of the operation of muslims to create qadianyyah and support ghulam ahmad qadiany in order to cancel jihad and legitimize its sovereignty over punjab. the research method is descriptive-analytical and library method. the results of this research, relying on the early sources and the works written by ghulam ahmad, is that he was able to prevent many of the uprisings against the british, so that he continued to dominate the british during 100 year (1849-1947) of the british rule. Introduction one of the most important issues of Islam is jihad, which is include one of the subsidiaries of religion. The concept of jihad, was influence by reforming of reformers opinion and their leader’s worldview, in the middle of 19th century. So, jihad was adapted with these changes. Most of the reformers begin their words by invitation to Islam, and link it to concept of jihad, because in their point of view, making people familiar with Islam and invite them to argument, is the beginning of Islamic jihad and its source of different branches of jihad. One those reformers is Mirza Ghulam Ahmad Qadiany, who is founder of the Qadianyyah sect. One of his most important comments was the cancellation of jihad with the sword sentence (military jihad) for Muslims. It should be notice that in 19th century, we can name this era, the ages of Muslims confusion in India, because they were in minority. But in some states, despite ethnic diversity, including the Sikh and other faiths, the population was predominantly Muslim. Punjabi, that most of its population were Muslims, was not out of this rule. During 19th century we can study Indian Muslim's leaders’ attitude and view in two periods, before and after the revolt 1857. Before that revolt, military jihad was the main and prevailing strategy of Islamic movements against Britain and also other religious groups such as Sikh and Marata. After that there was disagreement surrounding the discussion of dar-al-harb or dar-al-islam between scholars and thinkers. In this qualification, the Brittan began supporting Qadianyyah, for eradicating of Islamic jihad thought against itself. The aim of this research is to investigate and analyze the position of jihad in the thoughts of Mirza Ghulam Ahmad Qadiany. According to British military domination over Punjab and cancellation of jihad sentences against Britain at this era of 19th century, analyzing of the relationship between Britain and Ghulam Ahmed, who introduced himself as a re-century, is one of the most important goals of this research. Therefore, the following research answers two fundamental questions: which factors were effective on Mirza Ghulam Ahmad Qadiany's thoughts formation? What was the effect of jihad cancellation by Mirza Ghulam Ahmed Qadiany on Muslims approach than Britain Research methodology The following research has been conducted in descriptive-analytical method. The method of gathering information has been library studies. Ahmad Qadiany's interpretation of jihad with using of Quran verses and anecdotes was our research base. And we were trying to analyze his interpretation's effect on Muslims thought in the India. Discussion In 1849, Punjab was attached to the British government. (Singh, 2012: 157) After Britain hegemony on Punjab the issue of colonialism was added to the other problems of this area. So, the ways for other social groups uprising opened. Within there Some of the Muslim's cultural and political actors, due to their economic and social base and influence on the society, presented new interpretation of religious beliefs and new ways for interaction with them by changes religious rules and absolute protection from Britain. This method was drawn in to the western thought and not acceptable for most Muslims population and also it had disagreement with religious intellectuals's point of view. One of those characters was Mirza Ghulam Ahmed Qadiany, who was dependent on a wealthy family from Qadian village. Conclusion Jihad is a matter that Islam emphasizes it. After resurrection's verses in Quran, jihad has the biggest quota of verses. It confirms Jihad importance in the Islam. The concept of jihad during the history had many changes. One the most important part of these variations was reformers thought evolutions from middle of 19th century up to the end of the colonialization age. Jihad was impressed by reforming of reformers opinion and their leader's worldview, and it was adapted with these changes. One of the most important concepts of jihad is the concept of invitation which stresses the peaceful invitation and its lack of absolute necessity. One of the most important characters who located his invitation on this type of jihad was Mirza Ghulam Ahmad Qadiany, founder of the Qadianyyah sect. Better understanding of Qadianyyah sect thoughts has close relationship with India's changes in 19th and 20th centuries. In 19th century India was under domination of Britain, so these ages were internal revolts era in the India's history. Especially after the 1857 revolt and Muslims defeat, Britain sent missionary to the India for promoting Christian religion. the Punjab region (Qadianyyah birthplace) was a favorable place for the emergence of intellectual and disturbances. It was in this era that Mirza Ghulam Ahmed Qadiany wrote his book as Barahin Ahmadyyeh and he presented himself as defender of Islam and then proceeded to express his opinions and thoughts. At this time Britain recognized him as a good nut to achieve Britain's goals, so he approved the policy and plans of Ghulam Ahmad, and helped him to print his works. Reciprocally Ghulam Ahmed, he ordered the cancellation of military jihad against the British. In this regard, according to the verses of the Quran, for example he interpreted the fourth verse of Mohammad's sura in a way that made the British rule legitimate. In this way he relied on words and rhetoric, and he said that jihad had to be done without violence and through rational reasoning because Muslims are under the British government domination now and they should not revolt against Britain. this issue has been discussed in the books of ghulam Ahmad and Qadianyyah writing letters. In the book Tohfe-Gheysarie they avow that he was able to prevent many of the uprising against Britain. Altogether, it should be noted that the cancellation of military jihad was very useful at this period of time so that it was continued up to the India's independence (1947). It should be mentioned that two factors contributed to Mirza Ghulam Ahmad in this regard. First one was Punjab's people unfamiliarity to Arabic language and the second one was this ability of Quran that everybody can catch their own opinion and meaning from its verses. (as 77th letter of Nahj-Albalaghe said)

Being appointed as the Chancellor, Haji Mirza Aqasi appointed many of his associates and friends in Yerevan and Maku, who, like him, had no experience in governing, to major positions. They also were submitted important military responsibilities. His goal was to eliminate the opposition and form an affiliate to consolidate his position. The present study seeks to explore the role of the Bayat Makuei House during Hajji Mirza Aqasichr('39')s chancellorship, using library resources and descriptive-analytic methods. The findings show that during his chancellorship, the Bayat Makuei House was one of the most powerful families in Iran and took over many military and administrative officials and used this opportunity to increase its political, military and economic power. But since its new position was due to the relationship with Aqasi, with the fall of the Chancellor, Maku Khanates lost their positions.

The human-pigeon relationship that has met human's different demands has a very long history. But nowadays pigeons are considered as an entertainment. This paper examines a group of pigeon fanciers who breed and fly pigeons from their rooftops in Tehran. This research, by focusing on a specific group of pigeon flyers of Tehran and their annual ceremonies and competitions known as "GERO", tries to document and analyze changes of fanciers' social life and jargons along with an ethnographic documentation of the event and its relations. During these changes, the number of pigeons and costs of breeding impact on their social status and relationships. As the costs have been increasing during recent years, the social status has been under the shadow of the number of pigeons he keeps and the expenses he spends for breeding and feeding them. Consequently the symbolic capital among their society is replaced with economic capital and therefore, this new capital has become a determinant of the position of the men in their social relations.

Chlamydia psittaci (C. psittaci) is an important zoonotic pathogen in birds and has been reported from urban pigeons (Columba livia) and house sparrows (Passer domesticus) worldwide. Some public areas in Iran, such as parks, have a high density of these birds; thus, they may be regarded as a zoonotic threat to humans. The current study aimed at performing the prevalence assessment as well as the phylogenetic analysis of C. psittaci in cloacal swab samples from these birds. To this aim, a total of 75 specimens of urban pigeon, 75 specimens of the house sparrow, and 30 pharyngeal swabs of humans who work in pet-markets were collected from six different zones of Chaharmal-va-Bakhtiari, a Southwestern Province of Iran. The prevalence of C. psittaci was 25. 3% (19 out of 75), 18. 6% (14 out of 75), and 10% (3 out of 3)amongthe pigeon, sparrow and thehumansamples, respectively. The prevalence of C. psittaci was considerably high in urban pigeons. To determine the genotype of C. psittaci, OmpA gene fragments in positive samples were amplified and sequenced. Phylogenetic analysis revealed that strains from the pigeon and sparrow positive samples belonged to the genotypes B and A, while genotyping was unsuccessful for the positive human samples. Our findings suggest that the prevalence of C. psittaci in pigeons and sparrows is high in Chahrmahal-va-Bakhtiari posing as a potential infection risk to susceptible individuals in public places and parks. Therefore, it is essential to take effective measures for the implementation of proper control programs to prevent the possible infection of people with C. psittaci.