Suchergebnisse

1.: A - Afrasta. - 1377 h.s. = 1999. - 509 S. : Ill. - ISBN 964-90155-9-0.; 2.: Afrahi - Baihudi. - 1377 h.s. = 1999. - 544 S. : Ill. - ISBN 964-6798-01-2

Following the transfer of oil extraction and exploitation concessions to William Knox Darcy, and after five years of exploration, our country and, of course, the Middle East, on May 26, 1901, witnessed the eruption of the first well. The black substance that took the title of black gold, after many years and passing through the stages of historical transition and developments that took place in Iran and the Middle East, never lost any of its value and its impact on the developments of the societies involved has not diminished. On the other hand, it moved the train of development and progress of Iran, which had been in a deep sleep for several years, quickly, and it was once again proved to everyone that Iran, especially in the south, was the birthplace and fertility of the first in The world and the Middle East. The exploration of oil in Masjed-e-Soliman made this city the first oil city of Iran and the capital of oil in the ancient land of Iran and the Middle East, so that this important, new and brilliant season in the south and in line with Iran's progress.

Rashīd al-Dīn Hamadānī's (d. 718/1319) Jāmiʿ al-tawārīkh has been described by many as the first world history ever. Composed in Persian for the Mongol Il-khans Ghāzān (r. 1295-1304) and Öljeitü (Uljāytu, r. 1304-16), its aim was to set out the history and condition of the Mongol people, conquerors of the world (part one), followed by a description of the other peoples and nations of the world and their histories (part two). Given its unprecedented scope, Rashīd, vizier to both rulers, mobilized a whole team of specialists, informants, and collaborators to assist him in his task. Making use of written and oral sources, the part on the Mongols is a key source on the emergence and organisation of the Mongol empire, while the second part constitutes the first attempt ever at writing a history of the world. The section published here describes the history of the Salgharids of Fārs

Rashīd al-Dīn Hamadānīʾs (d. 718/1319) Jāmiʿ al-tawārīkh has been described by many as the first world history ever. Composed in Persian for the Mongol Il-khans Ghāzān (r. 1295-1304) and Öljeitü (Uljāytu, r. 1304-16), its aim was to set out the history and condition of the Mongol people, conquerors of the world (part one), followed by a description of the other peoples and nations of the world and their histories (part two). Given its unprecedented scope, Rashīd, vizier to both rulers, mobilized a whole team of specialists, informants, and collaborators to assist him in his task. Making use of written and oral sources, the part on the Mongols is a key source on the emergence and organisation of the Mongol empire, while the second part constitutes the first attempt ever at writing a history of the world. The section published here describes the history of the Jews

Rashīd al-Dīn Hamadānī's (d. 718/1319) Jāmiʿ al-tawārīkh has been described by many as the first world history ever. Composed in Persian for the Mongol Il-khans Ghāzān (r. 1295-1304) and Öljeitü (Uljāytu, r. 1304-16), its aim was to set out the history and condition of the Mongol people, conquerors of the world (part one), followed by a description of the other peoples and nations of the world and their histories (part two). Given its unprecedented scope, Rashīd, vizier to both rulers, mobilized a whole team of specialists, informants, and collaborators to assist him in his task. Making use of written and oral sources, the part on the Mongols is a key source on the emergence and organisation of the Mongol empire, while the second part constitutes the first attempt ever at writing a history of the world. The four volumes published here contain the history of the Mongols up until Ghāzān. Section: Mongols; 4 vols; volume. 4

?One Word ? Yak Kaleme? is one of the first treatises in the Middle East to demonstrate that Islam is compatible with modern western forms of government, and specifically that sharia principles can be incorporated in a codified law comparable to that found in Europe. Unlike many fellow Oriental travellers, the author observed that European dominance is not derived from a few technological advances, but primarily from the organization of society. In ?One Word?, the author argues that the principles underlying constitutional government can be found in Islamic sources. ?One Word? is a significant text during the Iranian Constitutional Revolution of 1906, but its message is relevant today

History of The constitutional movement to constitutional government in Afghanistan, 20th century

Translation of the book " Silent soldier" of Brigadier Mohammad Yousaf on General Akhtar, his superior at ISI, who was killed in an aircraft crash in 1988, along with President Zia ; ʿAbdurraḥmān, Ak̲h̲tar, -- 1924-1988 ; Afghanistan -- History -- Soviet occupation, 1979-1989. ; Generals -- Pakistan -- Biography

The Ottoman biographer, historian and former career military officer Kātib Çelebi (d. 1067/1657), better known as Ḥājjī Khalīfa, completed his Taqwīm al-tawārīkh in Istanbul in 1058/1648. Begun as an excerpt of his earlier history Fadhlakat aqwāl al-akhyār , he expanded it to cover personalities and events up to the days in which it was written. Composed in a mixture of Ottoman Turkish and Persian, it became a popular 'desk reference' that received various upgrades by different eighteenth-century authors. The work was printed for the first time in Istanbul by İbrahim Müteferriqa in 1146/1733. The Taqwīm al-tawārīkh was translated into Latin, Italian and French, besides the anonymous Persian translation contained in this volume, completed in 1075/1664, well before any of the other translations. It is one of the rare historical works in Persian to have the form of a chronology, most of them being histories of dynasties or general histories

In the history of Islam, Muslim-Jewish polemics have been documented from the earliest times and studies on this subject abound. The present work is a case in point. In the spring of the year 1211/1796, the famous Shīʿī scholar Sayyid Muḥammad Mahdī al-Ḥusaynī al-Ṭabāṭabāʾī (d. 1212/1797) was on his way from Mashhad to visit the holy shrine of Imam Ḥusayn in Karbala, accompanied by a flock of his senior students. When they reached the town of al-Kifl, less than 20 km north of Najaf and home to a community of over 3.000 Jews, a delegation of the latter came to see Ṭabāṭabāʾī in the caravanserai where was staying, wishing to engage in a debate with him. The text presented here is an account of Ṭabāṭabāʾīʾs detailed listing of the contradictions and errors in Judaism as seen by him, a listing that remained largely unanswered. Arabic text, with a Persian translation from before 1238/1822-3

Ibn al-Fāriḍ (d. 632/1235) is arguably the greatest mystical poet in the history of Arabic literature. Born in Cairo and a student of Shāfiʿī law and ḥadīth in his younger years, he turned to mysticism, living a solitary existence on Cairoʾs Muqaṭṭam hills, in the desert, and in the Hijaz. After his return to Cairo, people worshipped him as a saint and even today, admirers still visit his tomb in that city. ʿAbd al-Raḥmān Jāmī (d. 898/1492) is one of Persiaʾs great medieval poets. As a young man, he joined the followers of Saʿd al-Dīn Kāshgharī (d. 860/1456), leader of the mystical Naqshbandiyya order in Herat. His combined output in poetry (39.000 lines of verse) and prose (over 30 works) is quite overwhelming. Besides a commentary on Ibn al-Fāriḍʾs Khamriyya mīmiyya , he also made the first and only Persian translation of his seminal al-Tāʾiyya al-kubrā , published here for the very first time