The beginning of studies on Sasanian numismatics goes back to the 18th century. Since then Sasanian numismatics has experienced different periods and schools and remarkably advanced by new approaches and methods. Today, many questions of Sasanian history and archaeology find numismatic answers. The present paper is arranged in three general parts, which, respectively, provide an introduction to the history of Sasanian numismatics from the 18th century up to now, major collections of Sasanian coins in the world, and new methodological bases and approaches of modern studies on Sasanian numismatics.

Certainly one the of most famous character in Iranian-Islamic Mysticism is Bayazid Bastami who have had a distinctive sublime and respectable status and position due to his type of viewpoint, moods, and excellent dignities and had always special respect and kindness from Sufis and brilliant mystical characters which is proven by the existence of mass volume of quotations, anecdotes, and words in Sufi texts.However, among all of these respects and dignities, we sometimes see other types of approach toward Bayazid and his personality which are all reflectible and considerable; one of them is the varied and unique viewpoint of Shams Tabrizi. Shams saw himself involved with the existential dilemma of Bayazid from the very beginning of his appearance in cultural-mystical history of Persian Language (i.e. Meeting with Molavi) and had not forgotten it until the very end of his absence and never accepted the dominant discourse toward Bayazid; he reviewed and criticized his words, actions, and character in a brief period with precision and strong intensity and finally challenged his status heavily and disrespected it.This article is to illuminate and categorize and analyze Shams Tabrizi's views about Bayazid Bastami emphasizing on this point that Molana- despite his amorously regards to Shams Tabrizi- is not a disciple of Shams Tabrizi.

In this article twenty Turkish words from Shams’ ESSAYS have been introduced and their etymologies studied. This is a small step towards the linguistics of comparative literature and also proof that Turkish language and literature have influenced Persian language and literature. It will probably be of use to those interested in mystical texts as well.

The civilization backwardness is meant Ummah's getting away from participation or sharing, in pushing the human movement on the way of development, creativeness, richness, and prosperity in all the fields and aspects of human life.In fact, the Islamic Ummah has been? the pioneer in these advanced fields through the prosperous civilizatory centuries. Yet, it has very quickly passed through the way of this prosperity after practicing the Islamic experience. Then many factors have occurred, which led to the deterioration of the civilization and decline since the seventh century. The Muslim Ummah's civilization has declined after the age of colonialism. Then it has no longerany good status in these fields. But, in order to be acquainted with the relationship of the state of civilizatory backwardness. With the sectarianism in our Islamic world we will shed light first on some views and opinions which analyzed this backwardness, and demonstrated its backgrounds and its basic factors. Then we try to clarify and delineate its results, especially, that is connected with the state of sectarianism.Nevertheless, Shar'i denominationalism is the manifestation خf the civilization which is encouraged and spread by Islam, and it has educated the Ummah on it, it has called for contemplation, thinking, and ijtihad as well as viewing. But sectarianism is really produced by the civilization backwardness in the society.Hence, the process of taqrib (rapprochement) does not separate from the process of recommencement of the march of the Islamic civilization. lt is maintained that all those who have called for taqrib (rapprochement) have also called for the return of the Ummah to the arena of active life, and the civilizatory movement.

Although grammatical range and accuracy have been widely explored in EFL learners’,expository ESSAYS, texture, which is realized through linguistic resources related to cohesion, has remained relatively unexplored. Guided by Halliday and Hassan’, s (1976) model, this study aimed at exploring the frequency and use of these resources by analyzing a random sample of ESSAYS written by MA TEFL students at Shahrood University of Technology. Analyses revealed that the participants overused common forms of lexical cohesion, such as repetition and synonymy, but rarely did they use grammatical cohesive ties such as ellipsis and comparative references,hence, the analyzed ESSAYS were found to be underdeveloped as far as texture is concerned. The findings of this study have clear implications for materials developers, language teachers, and educators who are involved in second language writing instruction.

This paper seeks to explore the ideas of as the author of “The Four ESSAYS” and extracts the principles and basics of authorship from his words. These ideas could be considered as the conventional theory of authorship which used to be the benchmark of writing and correspondence and later authorship. In addition, an analogy will be drawn between the ideas of Nezami and other authors and finally the application of the principles of authorship in some Persian texts would be analyzed.

The contemporary unity address in the area of the Ummah is faced with a number of serious challenges, some of which are:First: The bad consequences of the state of dissension and discord, and the policies of discrimination, the conflicts of differences and violent seditions, for we see that in the actual state of the political and social systems or regimes of most of our Islamic states do not establish justice and equality among their citizens according to the teachings of the Islamic Shari‘ah, or the conception of citizenship, or charters of the human rights. Thus ,there is discrimination between the citizens in rights and the chances of taking part in power, government, and wealth, because of their difference of their ethnical and sectarian relationship or belonging This, of course, has led to the eruption or waging of bloody wars in some of the Islamic countries, as it has happened in the south of Sudan, and Darfur (in W.Sudan), in the eastern part of Sudan, in the north of lraq, and in Eastern Turkey.Some of the religious minorities, whether a Sunnite sect in a Shi‘i surroundings, or a Shi‘i section in a Sunnite surroundings, complain about the policies of discrimination which make up the grounds for seditions and dissension, and create situations of conflicts, and disturbance.The product of such disorder in many situations will weaken the credibility of the unity address in the arena of the Ummah masses, and it will turn in the sight of those burned by the fire of discrimination and dispossession into mere wide title and bright motto.Secondly: The wide spreading and publishing of the address of mobilization and sectarian encouragement, which has not become mere a sermon or a talk in a mosque or Husayniyyah, nor a mere published book, but it has become mass media which go across the continents and on the sattelite channels, the websites of computer, and the mobile-phone services. Certainly, the producers of the media of sectarian encouragement compete with one another in kindling and stirring up the sensations, and arousing the hostility, enmity, rancour and hatred, so as to win a wider area of spectators, viewers, and recipients. They search, in the depth of history for the events of sectarian difference and variance of sectarian clashes and conflicts, and investigate the places of insult, and mischief in the books of old tradition, magnifying what is judged here and there, or rather fabricating events which have never occurred.This kind of sectarian address has become the highest sound, for it has been meant to arouse the feelings and sensations amongst the public. It has mostly depended on raising the violent seditions and renewed provoked passions. As a matter of fact, it has encircled the address of unity and coexistence, and fill it up with many fears and marks of questioning, among most of the environments of the masses of the Ummah. Rather, the effect of the sectarian address has extended and infilterated among some of the pioneers of the address of unity, and the leaders of moderation and temperateness in the Ummah, under the justification of refuting the objection and interaction of sectarian attitudes of the other party.Hence, this is the most regrettable affair, for it forms harmful decline and damage to the efforts of unity and taqarub (raprochement), besides it presents the best award and gains to the callers for sedition, dissension ad discord.Thirdly: the weakness of the response of the unity address to the necessaries of revival and development. Moreover most of it suffers stagnation, and inactivity in the contents which it adopts, and the styles and modes it employs, and at the level of activity and the credibility of effectiveness.This humble paper attempts to turn the attention to the necessity of renovation and development in the unity address, by means of raising a number of fruitful questions, notes and notices.

As a matter of fact, the religious antipathy is one of the strongest and most serious types of hatred to the feelings and emotions. And this is generally relating to the nature of every affair related to the religion in various historical, traditional, exegetic and interpretational dimensions. This is so, because religion has an extensive relationship with the history, for religion is the oldest one which has begun in history and continued accompanying it. The human heritage has been affected by it in all its old and modern periods and ages, and in all its variety and difference of its identity, and nature. The human being has had communication and contact with it, and he has interacted with it, in a way which is linked and connected with most of his sides and aspects of his life, and mostly its daily particular details. The religion still preserves its effect, which should be carried on without stoppage or cessation.

This study aimed at investigating the probable effect of teaching three divergent creative thinking techniques on both EFL students' creative thinking skill and syntactic complexity of their ESSAYS. For the purpose of this quasi-experimental study, 54 female undergraduates of English literature were selected from two intact writing classes at Alzahra University in Tehran. In addition to the regular writing class, the experimental group was taught three techniques, namely brainstorming, synectics and SCAMPER and the comparison group practiced process writing activities through an online tool named padlet. Abedi's creativity test (1996) coupled with two topics from the writing topics of TOEFL (Lougheed, 2004) were administered as pretests and posttests. Furthermore, syntactic complexity of ESSAYS was measured through Syntactic Complexity Analyzer (Lu, 2010). The result showed that practicing these techniques had a significant effect on improving EFL students' creative thinking skill and the syntactic complexity of their ESSAYS over time. Thus, material developers and teachers could benefit from the suggestions of this study.