Designation of a certain place as the capital has always been related to the numerous political and geographical factors. In fourth century AH in Islamic world, there were many capitals belonged to various dynasties had selected their capitals due to specific reasons. After the conquest of Syria by SAYF AL-DAWLAH HAMDANI in 333 AH (912), Halab was selected as the capital. The results of this study have indicated that the factors such as the history of settlement of Bani Taghleb the ancestor of HAMDANIds in Halab, the importance of Halab as the ethnic origins and cultural mainstay for SAYF AL-DAWLAH, the ecological and geographical situations such as the access to domestic and international transport ways, the strategic and defensive location of Halab and especially the strategies of Naser AL-DAWLAH Hamadani -the governor of the branch of HAMDANIds in Mosul- to protect his government and possessions in Jazireh have been effective in locating the Halab as a capital. The total allocations and facilities in this city, as the capital, led to flourish the sciences and literature at the time of HAMDANIds especially in SAYF AL-DAWLAH reign.

The political development of HAMDANIan’s dynasty is explorable from the third century onward. The name of this dynasty in Halab is associated with the appearance of an ample of excellences. They left a great deal of literary and scientific heritage due to their widespread endeavors to the extent that even today they enjoy a high position. It was due to the existence of great scholars that such a cultural revolution took place in SAYF-al-Dowleh’s time. The present article is an attempt to study briefly the excellence of this dynasty and the manner of their assumption of power.

Investigating the sources of the history of Islam is among the interesting topics by the orientalists. However, some of them have ignore this and refer to and exaggerate some fake reports from falsifiers such as SAYF ibn Umar and try to portray a fake and unreal illustration from the Shiite. The main research question here is that what position do SAYF ibn Umar's reports have taken in the westerners' Shiite studies? This writing has investigated and evaluated some orientalists' research and their citations to SAYF ibn Umar reports. It is proven that these research are in contradiction with each other in using SAYF ibn Umar's reports and the influential factors on his historical directions. Thus, orientalists have not acted the same in citing SAYF ibn Umar's reports. They have been doubtful some times and have denied these reports in whiles or have approved them on some occasions. However, they have deemed valid SAYF ibn Umar's reports on the advent of Shiite and accordingly have believed that Shiite ideology has been the cause of division and sedition in the Islamic community. Likewise, they have introduced it as the result of religious change of thought which is affected by the environmental and cultural factors of Iraq.

This study seeks to understand the relationship between historical sources and the identityoriented approach of some Islamic historians. To conduct this research, the views of SAYF ibn ‘ Umar al-Tamimi, are examined who is one of the earliest and most referential Akhbã ris and conquerors. SAYF, like some other writers, is consistent in emphasizing the role of the ‘ Arabs in the conquest and events of Islamic history; but he came to this conclusion with a different premise and exaggerated in this regard. This is the main question of the article: What environmental factors and social conditions led to the creation of an identity-oriented approach in SAYF, what goals did SAYF pursue in his historiography, and how did he find a way to achieve it? In this research, these questions have been answered; using a historical research method based on data description and analysis. Important variables were effective in SAYF’ s view; Such as: the element of ‘ Arab nervousness and tribal system, the positions of the Sassanids towards the ‘ Arabs, the Islamic conquest, the policy of the Umayyad caliphate and the role of the Iranians in the ‘ Abbasid caliphate. According to SAYF, the ‘ Arabs had a continuous history. When Islam emerged among the ‘ Arabs; ‘ Arabic thought identified the basic concepts of the religion. As a result, ethnic nervousness, tribal identity, and ‘ Arab ideals led to the advancement of Islam and the formation of Islamic civilization. SAYF lived in a time when the widespread presence of Iranians in the organization of the ‘ Abbasid Caliphate and Muslim civilization threatened and humiliated the dignity and status of the ‘ Arabs. In order to unite and revive the ‘ Arabs; He took advantage of the Ayyam al-’ Arab (Arab days), myths, mental structures, historical facts, the surrounding society, and his ideal fantasies. According to this research, SAYF was the representative of the revival of ‘ Arab identity against the Iranians.

Background There are many ancient Persian works. We need to respect these works and study them to discover the hidden aspects. Objective The present study aims to review the medical poems in the old manuscript “Masnavi Sadriyeh” by Ali Akbar Hamadani. Methods In this review study, a search was first conducted in Google Scholar, Noor Mags, MagIran, Scientific Information Database (SID), Gisoom and ViraScience websites using the related keywords to collect information. Among the found articles, 52 articles were selected and reviewed. Then, the medical poems in the manuscript “Masnavi Sadriyeh” related to their findings were reported. Results Of 2766 verses in the poems, about 79 were related to medicine. Most of them were about the function of body organs such as eyes, eyelashes, teeth, throat, nose, brain, larynx, five senses, liver, lungs, etc. Conclusion The old manuscript Masnavi Sadriyeh favorably reflects the connection between historical, religious, and medical topics

In this research, Mir Seyyed Ali HAMDANI's obituary opinions have been analyzed from the aspect of typology,In this way, after a general look at the concept of death, the issue of death from the point of view of Seyyed Ali HAMDANI is presented in a brief way, and in the following, the view of this great mystic on the typology of death is examined. The results of this research show that in Seyyed Ali Hamadani's view, death is the release of a believer from the prison of the world, and it does not mean nothingness and destruction, but rather survival and immortality, and a seeker who is determined to walk,Until it becomes mortal, it will not be burdened with the status of survival. In the intellectual system and the field of view of this mystic, there are two types of death,formal and spiritual (optional and nonoptional). Formal and apparent death means the disconnection of the soul from the body and the transfer of the human soul or soul from the ecstasy of the world to the ecstasy of Purgatory,True death is called "spiritual death" and upon achieving it, a person no longer thinks about his virtues and vices. In this state, a person is so immersed in the sea of monotheism that the essence and the names and attributes of the truth are manifested in him, and nothing but divine actions and works are issued from him. The key word of Mir Seyed Ali Hamadani's discourses on death-thinking is based on the emphasis of "voluntary and real death" and the scope of the discourse of voluntary death casts a shadow over his works. True death has been used in two negative and positive meanings,In the sense that, on the one hand, he considered real death as a negative and negative meaning and attributed it to the negligent people because although they are not apparently dead, they are spiritually and spiritually dead and are truly dead. A person calls anyone who does not see the presence of truth in the system of existence as an ignorant person and considers him to have true death. On the other hand, true and spiritual death has a positive meaning,It has been considered unique by some people of mysticism, as a result of which, they did not attribute the attributes of dhimima and moral virtue and even their own existence to themselves, and the Almighty God appeared in their existence. Another thing is that Mir Seyyed Ali HAMDANI, like a mystic like Kaysari, considered voluntary death to mean the observation of the truth in all areas of existence and the death of a servant in the truth.

In the fourth century AD, the Islamic world is faced with a multiplicity of capitals that each of them plays an important role in political and cultural areas. The vast geography, the need for survival of independent and semi-independent Islamic governments and increased political, economic, military and even religious competition resulted in being changed some different cities into particular capitals in the Islamic world. Among the capitals of the same levels, two Shiite capitals of the Islamic world, Shiraz as the capital of Buyehian and Halab as the capital of the HAMDANIds were examined in this study due to their considerable similarities and differences. The temporal coincidence, and the coincidence ofthe religious views, similar cultural activities, and great fame of Azad od-Dowleh-ye Buyehi and Seyf od-Dowleh-ye HAMDANI, as rulers of these capitals, are considered as their common similarities among other concurrent governments of the fourth century. Another important aspect of similarities and differences between these two capitals is factors affecting their locating and the important roles of these capitals in the Islamic civilization of the fourth century. Therefore, in this study, the author aims to investigate the factors affecting the locating of capital of Azad od-Dowleh-ye Deylami in Shiraz in detail using descriptive method. Then, through using comparative method, we compare the factors affecting the locating of capital of Seyf od-dowleh-ye HAMDANI in the city of Halab with these factors. This article investigates the similarities and differences of Shiraz and Halab as the capitals of Azad od-Dowleh-ye Deylami and Seyf od-dowleh-ye HAMDANI. This article concluded that although the reasons for the selection of these two capitals are similar in many of the cases, role and importance of each of the capitals were different in the fourth century.

Bani Abbas "caliphs got power over Muslems territories in 132 (A.H.) by use of a slogan the government of prophet"s family (p.b.u.t)". Then, when they authorized and strengthened their government began to kill the familyies of prophet (p.b.u.!) in all parts of the world. Abu Faras, The poet, hinted to these crimes briefly through an elegy about sixty verses. in order to give comfort to the Shietts. That is why this elegy is called "Shafieh" (comfort). In this article the whole elegy is translated and all verses are explained and all events are hinted

Amir Saif al-Dawla HAMDANI (916-967 AD; reign 945-967) is the founder of the HAMDANI government in Aleppo whose court was a gathering place for poets and writers. This research, done in a descriptive-analytical method and study of historical and literary sources, with the aim of analyzing the manner and consequences of the interaction and relationship of poets with Saif al-Dawla, seeks to answer the following questions: what factors have been effective in the gathering of poets in Aleppo and the court of Amir HAMDANI and what are the consequences of this presence and interaction in the field of science and intellectual development. During the weak and recess periods of the Abbasid Caliphate, the flourishing of Islamic culture and civilization continued with the dynamism of independent and semiindependent governments, including the HAMDANIans. Unparalleled forgiveness, freedom of speech, financial and spiritual support from Saif al-Dawlapaved the way for the presence of many poets in his court. In addition to the praise of the Emir by poets, this presence has led to the creation of scientific and literary works, strengthening the epic spirit and resistance to Roman invasion, promoting Shiite beliefs and expressing the legitimacy of the Ahl al-Bayt and criticizing the Umayyad and Abbasid caliphates.