Under Qajar dynasty, Azerbaijan state was a princedom. It had a small governmental system, similar to Tehran government house (Darol-khalafe), which was a kingdom and was called royal house (Darol-saltaneh). The entourages of the crown prince comprised of other princes or the people possessed high positions in the government. Under the crown princedom of Mozafaredin Mirza, among whom, who processed high positions, Hamze Mirza Heshmatoldoleh, Naseredin Shah’s uncle, and prince Malek Qasem Mirza, the 70th son of FathAli Shah, could be named. Due to being in the neighborhood of the great governments of the time, Russia and Osmani, the capital city of Azerbaijan state, that was Tabriz royal house, had grave importance. Such was this importance that, while in other important cities the foreign countries consuls were employed, in Tabriz general consuls pursuit the benefits of their own countries.A glance at the lives of these privileged high position people, who seated at royal house, as well as other government agents, clarifies the interesting point that they were usually under the debt of foreigner citizens, who resided in Azerbaijan. They borrowed money from them, gave them the receipt and, as they were unable to pay their debt back on due time, the discount rate would add to the amount of the money they had borrowed and would increase their debt. It’s also notable that, in the case that the obligor high position person died or was called to some other city, according to the treaties the government had concluded with those countries, the tax office (divankhane), which was responsible to gather the taxes and to manage the country budget and financial affairs, was obliged to pay back the debts to foreigner citizens.Following, I have presented three documents belonging to those days, so that the readers can judge for themselves.

Simorgh is a mythical bird that has spread its wings in the field of Iranian thought, civilization, culture and thought from the distant past until now and has shown itself in various forms. The oldest text containing the myth of Simorgh is Avesta and in the field of Persian language and literature, Shahnameh is one of the most important occasions for the emergence of Simorgh. In the sixth century, Simorgh also appeared in the field of mystical literature. This mythical bird has emerged in each period with a role and color appropriate to that time. Indian style is a method of creating themes with the ideas of the past and Saeb Tabrizi is one of the greatest poets of this style who has paid much attention to mystical themes during the period of mysticism. In this article, which has been done in a descriptive-analytical manner, we want to study the emergence of mythical-epic Simorgh and mystical Simorgh in Saeb's poetry. Therefore, the question is: considering Saeb's various efforts to oppose and create themes in various fields, how did he use Simorgh to make themes, and in what field and to express what concepts did he use this mythical bird? Research shows that Saeb, in addition to using the story of the mythical Simorgh in Shahnameh, has also used the mystical Simorgh in " Attar's book" and the grandeur and glory of Simorgh is an element taken from both epic and mystical areas that is beautiful in Saeb's poetry has been used.

There is no doubt that most of post-Islamic Iranian ancient literature, either in Persian or Arabic, is still in the form of manuscripts which have not been corrected. Even those corrected and translated into Arabic have not yet been translated into Persian. Hence an Iranian reader who is unfamiliar with Arabic will not have the opportunity to enjoy this legacy of literature. One of these works, whose correction dates back to more than half a century ago and reflects the thoughts of a great Iranian figure, Sahib ibn Abbad, is Rooznamejeh. This book is of immense value because, firstly, the writer seems to be one of the first people to use this word in its current sense and secondly, it reflects the attitudes and beliefs of Sahib when he was aged around twenty and had not yet entered the Ministry. This paper firstly focuses on the use of the word “ rooznamejeh” in ancient Arabic texts and the reason for Sahib’ s presence in Baghdad where he wrote daily notes for his teacher Ibn al-Amid. As there is no other written text about Rooznamejeh except for Mohammed Hassan al-Yassin’ s brief introduction, the paper then studies al-Yassin’ s correction of this book and the parts he has not included in his correction. To do so it is necessary to answer two questions: Has al-Yassin referred to all the written accounts, books, etc. on Rooznamejeh in his correction? What groups and circles had Sahib mostly met on his journey to Baghdad, and why? Due to his interest in Mu’ tazila and scientific and literary debates and circles, Sahib mostly met the fuqahā and Sufis of Baghdad. Since the book’ s author seems to have travelled to Baghdad only once, we can conclude that all the accounts of his meetings with the people of Baghdad are the lost parts of his Rooznamejeh.

One of the harms of narrations is the phenomenon of misprinting in the text. In the face of this damage, the author of the Javaher al-Kalam had a method that is useful for  identifying,  modeling, etc;  Therefore, it  is  necessary to answer these questions from the point of view of the owner of the Javaher al-Kalam: Is the primary principle based on the misprinting in the text of the narration or not? What are the sources of misprinting in the text of narration, its consequences, applications, and its evidence signs? The results of this article with the descriptive-analytical method are: First, the primary principle is not to accept misprinting. Second, the origins of misprinting go back to the author, speech, writing and jurisprudential correction of the narrators. Thirdly, the consequences of misprinting are in three parts: the meaning of the narration, its authenticity, and the conflict with other narrations. Fourthly, its applications are in finding and making maximum use of the reasons for the traditions and in gathering between versions and reasons. One of the most important evidences for identifying a misprinted narration is the opposition to the procedure, incompatibility with syntactical rules, and the multiplicity of narrations.

Sahib al-Zanj revolted against the Abbasid caliphate in 255 AH around Basra and near Khuzestan with the slogan of rescuing slaves. He started his uprising by proposing some justiceoriented ideals and relying on violence, and resisted the caliphate for 15 years; during this period, Khuzestan was also constantly exposed to his activities. The main question of the present study is "what were the consequences of the Zangian uprising, carried out with justice-oriented slogans, on the security and social order of Khuzestan"? This research was a historical research using descriptiveanalytical method. The findings of the present study indicate that despite the design of some religious slogans, the rescue of Zangi slaves, the implementation of justice and the overthrow of the Abbasid caliphate by Sahib al-Zanj, but his main approach after the beginning of the uprising and initial success, he impose his demands by looting and the brutal killing of people, especially city dwellers; In the meantime, the villages and towns of Khuzestan were repeatedly brutally attacked by the Zangians, people's property was looted, many of them were killed, some were enslaved and others fled their homes for fear; Of course, in some cases, they escaped the massacre by surrendering and paying a ransom. The result of Zangian's activity in Khuzestan was the trampling of the lives and property of the people of Khuzestan and the destruction of security and social order in this area; In addition, with their presence, other rival powers also attacked Khuzestan to fight the Zangians and increased insecurity in the region.

Sahib Abad collection that its remainder has been known as Sahibolamr collection is on of the historical and precious collections of Iran. According to inspections this collection had been the capital of the Iran government and the seat of the commanding of kings like jahan king" uzun hasan" Esmail king and Tahmasb king" but nowadays only remained the name and membrane of this collection and changing of the usage of the collection has resulted decreasing of magnificence and eminency of the collection. Initiation of the construction of the collection goes back to Abagakhan eraduring the time of Sheikh mohammed Javini's chancellorship, his great minister. With construction of the collection the expanding process of the Tabriz city stretched to north part of Mehran River, and takes governmental for. Later on during the Jahan king era Darolhokume has been transferred to this collection from Sheshglan. Metraqchi while description the city of Tabriz Safavid era he also prepared design of the city. Tabriz city which are the oldest and archaic available pictorial documents about Tabriz city, in on part of these designs the  garden and square of the Sahib Abad have been distinguished.      

Divine revelation is one of the main sources of the different religions of the world. Sikhism also emphasizes on this issue and talks about the revelation based on the idea of Shabad. A review of revelation in the Holy Qur’an shows that there are some similarities and differences between the Holy Qur’an and Shabad in Guru Granth Sahib. Shabad is by no means comparable with the divine revelation in Islam and principally with the prophecy of Mohammad (pbuh). The simplest idea about the revelation which is clearly evident in the Qur’an is others’ inability to compose something like it (revelation) as well as God’s promise about preserving the Holy Qur’an from alteration, which is a basic difference between the two beliefs.

Sahib Az Zaman Mountain is located 8 km North East of the Kerman city. Study area is part of Central Iran structural zone and Orumiyeh Dokhtar volcanic arc. In this area several young intrusions with intermediate composition intruded into Cretaceous limestone. According to stratigraphic evidence, these granitoids have Cenozoic age and produced thin skarnic halo. Based on mineralogical properties and whole rock geochemical analyses, Sahib Az Zaman skarn is a calc-silicate skarn. Based on this study, migration of silicon, magnesium, iron and trace elements from igneous intrusions towards calcareous host rock and the reverse migration of calcium and magnesium occurred from carbonate host rocks. Major minerals of igneous rocks include plagioclase, alkali feldspar, clinopyroxene, and amphibole. In the boundary of igneous rock body (endoskarn), monticellite is observed. In the skarns, garnet, clinopyroxene, idocrase, epidote and calcite are major minerals. Based on geochemical studies, garnets include grossular-andradite, clinopyroxenes are diopside and wollastonite is also present. Comparison of geochemical composition between skarns and igneous rocks, illustrated that emplacement of igneous body in the beginning, metasomatism affected the host rock fluids and after replacement and crystallization of the main intrusive body had the major role in providing fluids derived from the intrusive body.

Jurisprudential hadiths, as a treasury of divine words, have suffered from various damages including difference between the narrated texts of the same hadith. Sahib Javaher is among those jurists who have paid special attention to such hadiths. In order to know Sahib Javaher's approach to this issue, it is necessary to find his answers to the following questions: is there a principle under which there is difference between the narrated texts of the same jurisprudential hadith? What are the causes of difference in the narrated texts of the same hadith? What are the stages of the examination of a hadith narrated with different texts? What are the consequences and applications and reasons of preferring a report of a hadith with different narrated texts? The present paper, using a descriptive-analytical method, has concluded that: first, from the viewpoint of Sahib Javaher, principally, the text of a jurisprudential hadith is unique. Second, the mistake of narrators and scribes are two main causes of such a difference. Third, Sahib Javaher has treated a hadith with different narrated texts in four stages: identification of difference between the narrated texts of the same hadith, differentiation between the different narrations of the same hadith, in the form of affirmative particular proposition and affirmative universal proposition, preferring one of the reports, abandonment or the probability of option in case of the application of the narrations related to the resolution of contradiction between proofs; fourth, the consequences of difference between the narrated texts of the same hadith may be studied in three fields i.e. the signification of hadith, its authority in case of its contradiction with other proofs and its effects on the jurists' fatwas. Finally, Sahib Javaher refers to fourteen supporting factors for preferring a report of the hadith with different narrated texts over other reports including being more accurate, fame and Idjma (consensus) either narrated or acquired through comprehensive research, opposition to the context and not being mentioned in hadith books or the original version.

The constructive role of historical narratives in shaping the identity of Muslims has urged historians to the ideological emplotment of the events of Islamic history. The Zangian movement is one of those events that not only became the subject of ideological narration by Muslim historians, but also was discarded as an abnormal part from the discoursal order of the Islamic world. Considering the damage that this narrative rejection has in our understanding of the nature of Islamic historiography and by using narratology and recognizing the discoursal order of the third century, the author tried to rethink Tabari's account of the Zangian movement and investigated the role Tabari's theological perspectives played in shaping his narrative of the battle of Sahib al-Zanj and Al-Muwaffaq Billah Abbasi. The application of this method led us to the conclusion that the weakness of the Abbasid caliphate, Turkish domination of power relations, religious and social conflicts, and the formation of independent governments were the most important components of the discoursal order that forced Tabari to introduce the Abbasid caliph as the foundation of Muslim unity and the return to its golden past. Thus, Tabari's traditionalist perspective and the application of techniques such as intervening narrator, elimination of Zangian's achievements, highlighting Al-Muwaffaq Billah's achievements, direct and value-judgmental description of Sahib al-Zanj's personality, and indirect and positive characterization of Al-Muwaffaq provided the ground for the consideration of Zangian movement as an abnormal event in the discoursal order of the Islamic world.