The Iranian women’s football pro league is held with 12 teams. in This match Zobahan club(Isfahan) defeated Azakhsh(Tehan) with 8 goals on 18th week.

• 

• 

• 

• 

• 

• 

• 

• 

• 

Most attention is paid to the Lightworld, which teaches that in the world above the supreme First Life lives and the true home lies above in the light. The supreme First Life is also known as the King of Greatness or the King of Light.

Historical Background
Mandaeans are also known as Sabian (in the Qur`an) and Subbi/Sobbi (in Arabic). Iranian Mandaeans speak Persian (Farsi) in addition to a localized Arabic dialect similar to the Arabic spoken in the southern region of Iraq.

Early scholars of the 1920s (M.J. Lagrange, R. Bultmann, Dane V. Schou-Pedersen, E. Yamauchi) debate the origin of Mandaeans, proposing them to be Jewish baptizing sects, Christian, or Babylonian – all in the Jordan area. More recently, Jacobsen Buckley argues that “…a consensus, based on linguistic and historical research, puts Mandaeism back into its original, “heretical” Jewish baptist milieu.” This argument is based on the linguist specialists’ argument based on the language used in their religious texts and the time and religious environment of John’s gospel. Jorunn Jacobsen Buckley firmly believes that Mandaeism never had a Christian stage. Popular legends describe Mandaean migrations. Buckley states that Mandaeans moved from their homeland under the protection of Ardban the Parthian King in the first century of CE, perhaps during the time of Ardban III.

Currently, Mandaeans live next to the Tigris and Euphrates rivers in Iraq as well as the Karoon River in the southern region of Iran (Khozestan), in the cities of Khorramshahr, Abadan, Ahvaz, Shushtar, Dezful, Shush, Chogha Zambil, and Howeizeh.

• 

• 

• 

• 

• 

• 

• 

• 

• 

• 

• 

• 

Mandaean Religious Beliefs
The religion is mostly classified with Gnosticism with certain elements such as yarna (running water), Kushta (truth), and Manda (knowledge) are directly connected to the religion’s Western origins. Mandaeans believe in Yahya, which is the prophet, John the Baptist. “Early on, the religion clearly experiences more or less hostile contacts with various forms of Christianity and becomes acquainted with Babylonian remnants, Zoroastrianism, Manichaeism, and other religions.” These influences and contacts with various religions that existed at the time of the Mandaean migration to Iranian regions are evident through direct borrowing of Manichaean hymns that are translated from Mandaean poetry. They believe that Miriai (Mary, mother of Jesus) becomes pregnant by witchcraft or by another man who is not her husband. The Jewess Miriai is
a Mandaean. Mandaeans believe that they are former Jews, and the language in the Talmud is the language of Babylonia that is very close to classical Mandaic (the language of Mandaeans). Miriai is a heroine but her son Jesus deviated from the truth and his Mandaean heritage. Mandaeans also believe that the punishment of the Jews is deserved.
The Mandaean holy book is called Ginza (treasure). It is separated into a right (Ginza Right/GR), and a left (Ginza Left/ GL).

GR contains materials, mostly in poetic style, related to the soul’s ascent to the Lightworld. GR is believed to be the oldest surviving text. When turning the Ginza upside down, one can read the GL, which deals with the fate of the soul when the body dies. Among other matters (such as the destiny of the soul, prayers), it contains the story of the first man who died, Adam’s son Sitil. The Mandaean story of creation has three different levels: the upper, Lightworld which is heavenly known as alama d-nhura or the world of light, a middle world which is the earthly world of human inhabitants known as Tibil, and the third world that is the dark and gloomy underworld. Most attention is paid to the Lightworld, which teaches that in the world above the supreme First Life lives and the true home lies above in the light. The supreme First Life is also known as the King of Greatness or the King of Light. Mandaean scripture describes two models of creation of the world: the first is an emanation model of creation and the second model is based upon the opposing poles of the Lightworld and the Darkworld. Buckley states that “…the emanation model is by far the most common, and the sheer mass of variations in the creation mythology makes it impossible to appoint one[,] specific version as ‘the original.’” Inhabitants of the Lightworld are known as utras (angels, guardians), who were involved in creation of the dark and light worlds and they continue to look after the earthly and Lightworld and keep in touch with Mandaeans of earth. The Lightworld sent prayers and all forms of rituals by the forces of light to be taught to the Mandaeans. Thus, the human world and the rituals and prayers connect the Lightworld. Therefore, the Mandaean must be concerned about how to live his life in Tibil, the earth, and how to die in order to receive a proper ascent to the Lightworld. The rituals connected with the Mandaean religion are complex and time consuming and a number of them cannot be performed by a lay person and require the assistance of a priest.

Status of Mandaeans in Iran
Mandaeans enjoyed protection by the kings during the later part of the Iranian Dynasty of Ashkanian, who ruled from 248 B.C.E. until their overthrow by the Sassanid Dynasty in C.E. 224). However, during the reign of the Sasanid ruler Bahram I in 273 C.E., religious persecutions were carried out regularly. Mani is executed in the early stages of Bahram I rule. The Zoroastrian high priest Karter suppressed followers of other religions such as Mandaeans, Manichaeans, Christians, Jews, Hindus, and Buddhists. “During these dangerous years, one might surmise a consolidation of Mandaean literature in an attempt to rescue and codify the religion.” At the early stages of the Islamic expansion, Mandaeans showed the Muslim authorities their holy book Ginza and proclaimed that John the Baptist was their prophet. This was crucial for Mandaeans to receive protection by their Muslim rulers, because they were aware that a holy book and a prophet are essential to gain the status of “People of the Book” (ahl al Kitab). In addition, Mandaeans cite the Qur`an for their existence in the holy scripture of Muslims. They are mentioned by the name of Sabians (II: 62, and V:72):

Those who believe (in the Qur`an),
And those who follow the Jewish (scriptures),
And the Christians and the Sabians ,
Any who believe in God
And the Last Day,
And work righteousness,
Shall have their reward.

Mandaeans enjoyed prosperity and freedom to practice their religion. Many scribal activities and collections of Mandaean texts exist at this time (mid 7th CE).
Mandaeans’ status as people of the book came into question throughout their history living in Iran. For example, Mandaeans under Qajar rule in the 1780s experienced difficulties by the Shah’s local representatives by throwing them into wells where they drowned. In addition to loss of lives due to cruelty of the local authorities, later in 1830 half of the inhabitants of the city lost their lives to the great cholera epidemic known as the Plague of Shushtar.

The most recent wars and crises in Iran and Iraq have caused migrations of large numbers of Mandaeans from both Iran and Iraq to the Western world. The Iran-Iraq war (1980-1988) as well the Gulf War of 1991 are responsible for a large population of Mandaeans dispersion around the world.

Varying statistics about Mandaean numbers range from 15,000-100,000 with the largest population still living in Iraq. Claiming religious persecution, non-recognition of their religion by the government of Iran, discrimination and exclusion from the normal protections of the law, a significant number of Iranian Mandaeans have fled to Australia.

Religious persecution in Iran, based on measured assessments, is on record by Amnesty International, including the following: in Iran all religious minorities, including Christians and Jews, suffer varying degrees of persecution, vis a vis the Shi’ite Muslim majority. The State, for example, does not permit non-Muslims to engage in government employment or to attend the university. And there are restrictions on the extent to which they can fully practice their religion, such as, for example, teaching it publicly. If injured or killed, Mandaeans or their dependents receive less compensation than would the Muslim majority, and they may suffer in assessments of their credibility as witnesses before Iranian courts. In recent years, Mandaeans who worked in any business requiring direct contact with food (such as cooking or baking or selling food items) have lost their jobs because they are viewed as “unclean” people. The discrimination against Mandaeans has increased since the start of Islamic Republic (1978).

Iran Today, An Encyclopedia of Life in the Islamic Republic. Greenwood Press, 2008
Prepared by:
Faegheh Shirazi, Ph.D.
Associate Professor
Department of Middle Eastern Studies
Islamic Studies Program
The University of Texas at Austin
1 University Station, F1500
Austin, TX. 78745.
fshirazi@uts.cc.utexas.edu

On the 971st birth anniversary of renowned Persian mathematician, poet, philosopher, and astronomer Omar Khayyam people gathered at his mausoleum in Neyshabur in northeast Iran and paid tribute to him by setting flowers on his grave.

• 

• 

• 

• 

• 

• 

• 

Who is Omar Khayyam

Lived 1048 – 1131.

Omar Khayyam’s full name was Ghiyath al-Din Abu’l-Fath Umar ibn Ibrahim Al-Nisaburi al-Khayyami. Khayyam studied philosophy at Naishapur. He lived in a time that did not make life easy for learned men unless they had the support of a ruler at one of the many courts. However Khayyam was an outstanding mathematician and astronomer and he did write several works including Problems of Arithmetic, a book on music, and one on algebra before he was 25 years old.

In the year 1072 AD, Omar Khayyam documented the most accurate year length ever calculated – a figure still accurate enough for most purposes in the modern world. Khayyam was an astronomer, astrologer, physician, philosopher, and mathematician: he made outstanding contributions in algebra. His poetry is better known in the West than any other non-Western poet.

The man himself remains something of an enigma. Different biographers have documented him as a fun-loving, wine-drinking agnostic; a closet Zoroastrian; a Sufi Muslim; an orthodox Sunni Moslem; and a follower of Ancient Greek philosophy. All agree that he was an outstanding intellectual. Advertisements

Beginnings

Omar Khayyam was born on May 18, 1048 in the great trading city of Nishapur in northern Persia. Today the city is in Iran. Omar’s father was Ebrahim Khayyami, a wealthy physician. Omar’s mother’s name is not known. Some authors have written that Omar’s father earned a living making tents because Khayyami means tent-maker. However, although many English-speakers are named Smith, it does not mean their fathers spent their days hammering hot metal on an anvil.

Omar’s family were Muslims. His father seems to have been relaxed about religion, employing a mathematician by the name of Bahmanyar bin Marzban, a devotee of the ancient Persian religion of Zoroastrianism, to tutor Omar. Bahmanyar had been a student of the great physician, scientist, and philosopher Avicenna, and he gave Omar a thorough education in science, philosophy, and mathematics. Khawjah al-Anbari taught Omar astronomy, guiding him through Ptolemy’s Almagest.

In his early teens Omar worked in his father’s surgery learning about medicine.

Omar Khayyam celebrated his eighteenth birthday in 1066. In the same year, Halley’s comet appeared in the heavens, William the Conqueror’s Norman Army invaded England, and Omar’s father Ebrahim died. A few months after Ebrahim’s death, Omar’s tutor Bahmanyar also died.

It was the end of an era in Omar Khayyam’s life. It was time to put his family’s affairs in order and move on.

Samarkand

Omar Khayyam joined one of the regular caravans making a three month journey from Nishapur to the great city of Samarkand, which is now in Uzbekistan. Samarkand was a center of scholarship, and Khayyam arrived there probably in 1068, aged 20.

In Samarkand he made contact with his father’s old friend Abu Tahir, who was governor and chief judge of the city. Tahir, observing Khayyam’s extraordinary talent with numbers, gave him a job in his office. Soon Khayyam was given a job in the king’s treasury.

While living in Samarkand, Khayyam made a major advance in algebra.

Omar Khayyam’s Contributions to Science

Algebra

At high school we learn about equations of the form ax² + bx + c = 0; these are called quadratic equations. Cubic equations are of the form ax³ + bx² + cx + d = 0. Naturally, cubic equations are harder to solve than quadratics.

Khayyam conjectured correctly that it is not possible to solve cubic equations using the traditional Ancient Greek geometrical tools of straightedge and compass. Other methods are required.

At the age of 22, in 1070, Khayyam published one of his greatest works: Treatise on Demonstration of Problems of Algebra and Balancing. In it he showed that a cubic equation can have more than one solution. He also showed how the intersections of conic sections such as parabolas and circles can be utilized to yield geometric solutions of cubic equations. Archimedes had actually started work in this field over a thousand years earlier, when he considered the specific problem of finding the ratio of the volume of one part of a sphere to another. Khayyam considered the problem in a more general, methodical way.

In the language of modern mathematics, Khayyam’s solution to the equation x³ + a²x = b features a parabola of equation x² = ay, a circle with diameter b/a², and a vertical line through the intersection point. The solution is given by the distance on the x-axis between the origin and the (red) vertical line. Image by Pieter Kuiper.

Khayyam’s solutions avoided negative coefficients and negative roots because negative numbers were not acknowledged in Islamic mathematics. (Some cultures, however, had incorporated negative numbers into mathematics – for example Brahmagupta had introduced negative numbers into Indian mathematics 400 years earlier.)

Although Khayyam’s achievement was magnificent, he was personally disappointed that he needed to utilize geometry to solve cubic equations – he had hoped to discover an algorithm using only algebra.

Treatise on Demonstration of Problems of Algebra and Balancing established Khayyam as a mathematician of the first rank, and his reputation spread quickly throughout Persia.

Following Khayyam’s breakthrough there was little significant progress on cubic equations until 1535, when Niccolo Tartaglia found general solutions for all cubic equations.

Khayyam’s algebra was not the system of letters and signs we use today. His algebra was expressed in words. So, where today we write:

Solve for x:

x² + 6 = 5x

Khayyam wrote: What is the amount of a square so that when 6 dirhams are added to it, it becomes equal to five roots of that square?

Linking Algebra and Geometry

Algebra and Geometry were successfully linked by Pierre de Fermat and René Descartes in the 1600s, resulting in the modern x-y coordinate system.

Khayyam’s work with cubics had made him certain that algebra and geometry were linked, and he cited Euclid’s Elements to support the idea:

Whoever thinks algebra is a trick in obtaining unknowns has thought it in vain. No attention should be paid to the fact that algebra and geometry are different in appearance. Algebras are geometric facts which are proved by Propositions 5 and 6 of Book 2 of Euclid’s Elements.

Length of Year

In 1073, Khayyam received an invitation to the Persian city of Isfahan, capital of the Seljuk Empire, to prepare a calendar that would work in an orderly way and be accurate forever – this was an era in which year lengths were regularly changed.

Khayyam’s invitation came from the two most powerful men in the Seljuk Empire, of which Persia was part: these were Malik Shah, Sultan of the empire, and Nizam al-Mulk, his vizier.

Khayyam recruited other talented scientists to accompany him to Isfahan in 1074. There he was paid an extraordinarily high salary and enjoyed a privileged lifestyle. Malik Shah paid Khayyam to found an observatory with an initial aim of making observations of the heavens for 30 years, during which time Saturn, the most distant planet then known, would complete an orbit.

Ptolemy’s universe – the model accepted by Omar Khayyam.

During his time in Isfahan, Khayyam measured the length of a year – to be specific the tropical year length – with remarkable accuracy and precision.

Khayyam found that 1,029,983 days made 2,820 years. This gives a tropical year length of 365.2422 days to seven significant figures. Although it has become fashionable to quote more decimal places than this, Khayyam’s input of 1,029,983 days contains seven significant figures, so it is unreasonable to quote more than this number of significant figures in the calculated year length.

Today we know that the length of a tropical year actually changes by as much as 30 minutes from year to year. The average tropical year length quoted today is 365.242189 days, which to seven significant figures is 365.2422 days – exactly the figure Khayyam arrived at almost a thousand years ago. The length of a tropical year is also increasing very slightly as time passes, although not enough between Khayyam’s era and our own to be noticeable on a scale of seven significant figures.

Malik Shah introduced Khayyam’s new calendar in the Seljuk Empire on March 15, 1079. It was used until the 20th century.

The Parallel Postulate

The 13 books of Euclid’s Elements published in about 300 BC were probably the most influential books in the entire history of mathematics. The Elements had been built on five geometric postulates – in other words five things that were assumed to be true about geometry: for example, all right angles are equal to one another.

The fifth of Euclid’s five postulates was the parallel postulate. The parallel postulate proved to be a source of puzzlement, irritation, and joy for mathematicians for millennia. The joy was usually short-lived, belonging to mathematicians who thought they had proven the postulate only to be disappointed when an error was identified in their ‘proof.’

Euclid had considered a straight line crossing two other straight lines. He looked at the situation when the interior angles (shown in the image below) add to less than 180 degrees. In these circumstances, he said that the two straight lines will eventually meet on the side of the two angles that add to less than 180 degrees.

a. When each angle is 90 degrees, the lines are parallel.
b. If one or both of the angles is less than 90 degrees, the lines will meet.

Since the time Elements was first published, mathematicians had been trying to use Euclid’s first four postulates to prove the parallel postulate. They were doomed to fail. We now know that it is impossible to prove the parallel postulate using Euclid’s other postulates.

Omar Khayyam’s attempt was interesting. In his Explanations of the Difficulties in the Postulates in Euclid’s Elements he asks his readers to consider a straight line AB:

He asks his readers to consider two equal lines that are perpendicular to AB and sees three possible arrangements, which can produce four-sided figures:

He then refutes the possibility that angles C and/or D can be anything other than right-angles and in the image above only the central option is possible. So, he believes he has proven the parallel postulate. In fact, he has not done so, all he has done is stated it in a different way.

What is interesting to historians of mathematics is that in Khayyam’s ideas – shown roughly in the images above – they can see the first glimmers of non-Euclidean geometry.

Some Personal Details and the End

Full details of Khayyam’s personal life are not known. He is believed to have married and had at least one son and one daughter.

In 1092, Malik Shah and his vizier both died – the first probably by poisoning, the second by assassination. Khayyam went into hiding during the resulting power struggle. His survival depended on lying low. He had been Malik Shah’s personal physician and become his close personal friend – which had made him enemies – and Khayyam’s poetry suggests his behavior may not have been devoutly religious – and this had also made him enemies. Khayyam actually published no poetry in his lifetime. Some of his musings would potentially have endangered his life.

After the power struggle, it took about 20 years for Khayyam to be fully rehabilitated and for him to emerge again, at 64 years of age, in the company of powerful people. However, he refused to teach. One of his poems suggests why this might be: The secrets which my book of love has bred,
Cannot be told for fear of loss of head;
Since none is fit to learn, or cares to know,
Tis better all my thoughts remain unsaid.

Omar Khayyam died at the age of 83 in his hometown of Nishapur on December 4, 1131. He was buried in a tomb whose location he had chosen in an orchard where blossom would fall twice a year.

Khayyam’s poetry was popularized in the 1800s by Edward FitzGerald’s translations in the Rubaiyat of Omar Khayyam. Khayyam became so admired in the West that in 1963 the Shah of Iran had his grave exhumed and Khayyam’s remains moved to a huge purpose-built mausoleum in Nishapur where tourists could pay homage to the great poet.

We shall end with one of Khayyam’s most famous and evocative quatrains: A Book of Verses underneath the Bough,
A Jug of Wine, a Loaf of Bread—and Thou
Beside me singing in the Wilderness—
And Wilderness is Paradise enow.”

Iranian tourism official Mohammad-Ebrahim Larijani said on Monday that Iran has given a priority to attract the Chinese tourists.

Mohammad-Ebrahim Larijani, the director of advertising and marketing office of the Cultural Heritage, Handicrafts and Tourism Organization, said, ‘One of the duties of the marketing and advertising office is tourism awareness by organizing tours to introduce Iran’s tourism capabilities and the tourist sites of the other countries.’
Iran has the largest resource bases for cultural, natural and historical sites in the world and is among the leading countries in terms of its potential for attracting foreign tourists.

He said that in order to achieve the goal, we host eight Chinese tour operators and tourism industry activists and such a procedure will continue until the end of the Iranian year.

Larijani said that Chinese tourism industry activists got acquainted with the capacities of the provinces of Tehran, Isfahan, Yazd, Fars, and East Azarbaijan, and that China is one of the first priorities of the target markets of Iran tourism industry, and their acquaintance with Iran Tourism Potentials, has a great influence on cooperation in the field of tourism.

‘Last year 11 groups of tourists, including 194 tour operators, tourism webloggers, reporter, radio broadcaster, the influential people from different target countries, visited various provinces in the country and became acquainted with the capacities of Iran’s Tourism,’ he said.

‘In the current Iranian year, we are pursuing this action with greater strength; hence, we have hosted a group of people for 11 days in May,’ he said.

The interest of the world Muslims to travel to Iran as pilgrims and pay a visit to the holy shrines and also enjoy its natural sight-seeings and tourist attractions have been the major potential of the tourism industry.

Iranian people are famous for their hospitality and all those who visit Iran appreciate the culture of hospitality Iranians show when they come across the tourists.

About 7.8 million tourists traveled to Iran in the past Iranian year, ended on March 20, 2019, registering 52.5 percent growth compared to the preceding year which was 5.1 million tourists.

”In the past Iranian year sanctions on the tourism sector were also affected by the cancellation or reduction of foreign direct flights, but fortunately the regional markets and China were placed on our agenda to attract foreign tourists and neutralized the effects,” said Ali Asghar Mounesan, the head of Cultural Heritage, Handcrafts and Tourism Organization.

Iranian textile exports rose over six percent in value and 26 percent in weight during last Iranian (ended March 20, 2019), an official said on Sunday.

‘Last year, 312,000 tons of textile and clothing products worth $1.93 billion were exported that shows a rise of nearly six percent in value and 26% in weight as compared to the preceding year’s corresponding period,” Afsaneh Mehrabi, director general of the Textile and Clothing Industry Office at the Ministry of Industry, Mine and Trade (MIMT) told IRNA on Sunday.

80,000 tons of textile floor coverings (carpets, rugs, …) worth 417 million dollars made up the bulk of the country’s last year textile exports, according to the official.

Also, Iran exported 10,000 tons of tissue paper as well as 180,000 tons of packaging materials, she noted.

Mehrabi added that Iranian textile manufacturers imported 397,000 tons of textile raw materials worth $1.120 billion during the same period, showing a reduction of 32 percent in value and 35 percent in weight. Fiber was the most imported item, she said.

Iran’s textile and clothing industry needs some $4 billion worth of raw materials, supplies and machinery, $2.5 billion of which is imported, she stressed.

Azad University of Iran secured ticket to the 3×3 FISU World University League 2019 for the first time in Iran’s history.

The Iranian team earned an 18-14 win over China A in the semifinal of 5th Asian University 3×3 Basketball Championship on Saturday to earn a ticket to the world event.

In the final match, the team conceded a 16-5 defeat to a representative of Chinese Taipei and finished runner-up.

The team had advanced to semis with four consecutive wins against China (14-13), Mongolia (19-12), Chinese Taipei (8-5), and Hong Kong (19-13).

5th Asian University 3×3 Basketball Championship was held in Kinmen, Chinese Taipei from 8-11 May with a total of 20 elite university teams in participation.

The 2019 edition of 3×3 FISU World University League will be held at China’s Xiamen from October 30 to November 03.

Member of the Board of Directors of Iran Textile Specialists Association Alireza Haeri said that $350 million worth of machine-made carpet is exported from the country annually.

Statistics show that machine-made carpet accounts for half of Iran’s total export value of textile industries, he reiterated.

Of about $700 million exports of textile industry, more than $350 billion of which is related to the machine-made carpet, he stressed.

He put the volume of machine-made carpet produced in the country in the past Iranian calendar year (ended March 20, 2019) at 90 million square meters, about 60 million square meters of which hit the domestic market.

The country enjoys high capacity of producing up to 120 million square meters of machine-made carpet per annum if appropriate export markets are taken into consideration for this product, Haeri stated.

He is of the opinion that carpet exporters can be supported duly with granting export loans, considering facilities for repayment of these loans, offering export incentives and facilitating trade relationship with other countries.

Iranian machine-made carpet is considered as the most expensive textile product in the world in terms of design, quality and color, he said, adding, “if domestic production of machine-made carpet is supported, this product can get lion’s share in the international markets.”

Elsewhere in his remarks, Haeri said, “the country enjoys high capability of exporting machine-made carpet up by $1.5 billion annually.”

He called on responsible officials to pave suitable ground for exporters in line with spurring exports and export activities both in national and international arenas.

A rice shipment from India has arrived at Iran’s Chabahar Port and soon will be dispatched to landlocked Afghanistan’s market, a senior Afghan official said.

“Around 500 tons of rice which were bought from India have arrived in Chabahar this week. Exports have also started through Chabahar,” Khan Jan Alokozay, the deputy head of Afghanistan Chamber of Commerce and Industries said on Friday.

Noting that this is the first Indian cargo sent to Afghanistan through Chabahar, the official said in line with the plans to boost regional connectivity, Afghanistan is ready to send its second shipment to India via Chabahar.

The country sent its first cargo, containing 570 tons of commodities, via the Iranian strategic port in late February, under the TIR (Transports Internationaux Routiers) Convention that enables shipments to pass through countries without being opened at borders.

According to Alokozay, despite the US’ sanctions against Iran, Afghan and Indian traders have not become reluctant in trading through the port.

Meanwhile, a number of economic analysts said Chabahar port can play a significant role in the expansion of trade between Afghanistan, Iran and India.

The experts said the involved governments should resolve the technical problems exist in the port.

“It is a big transit route and we also want to expand our trade ties with Iran. It is a big income source that connects Afghanistan with Iran and South Asia,” said Esmatullah Ishaqzai, an economic expert.

Chabahar Port, lying along the Sea of Oman, is considered as a gateway to golden opportunities for trade, especially by India, Iran and Afghanistan with Central Asian countries.

In May 2016, India, Iran, and Afghanistan signed an agreement on the establishment of a Transit and Transport Corridor among the three countries using Chabahar port as the regional hub for sea transportation.

Afghanistan is planning to boost is exports revenue to $2 billion this year and according to Afghan officials, a significant share of the country’s exports will be through Iran’s Chabahar Port.

In 2016, Iran, India and Afghanistan decided to jointly establish a trade route for land-locked Central Asian countries.

India has committed $500 million to Chabahar Port development as a way to bypass rival Pakistan and crack open a trade and transport route to landlocked Afghanistan, as well as the resource-rich countries of central Asia.

The country is expanding its economic diplomacy in Afghanistan, seeing itself as a regional power so it has framed its involvement in Chabahar’s development as primarily about establishing a gateway to Afghanistan, more than Iran itself, Indian officials and a Western diplomatic source said.

Purchasing €2.9 billion of goods from Iran, Italy was the biggest importer of Iranian products in 2018, Tasnim news agency reported on Saturday, citing the data released by European Union’s statistics agency Eurostat.

The country’s imports from Iran in 2018 was 31 percent of the total of European countries’ imports from Iran. However, the figure registered an annual decrease of 13 percent in 2018 from its previous €3.36 billion in 2017.

According to the data published by Eurostat, Germany with exports of €2.7 billion to Iran, i.e. 30 percent of the total exports of EU to Iran, was the main European exporter to Iran last year, the same report added.

Germany’s exports to Iran showed eight percent decrease in 2018 in comparison with the preceding year when the figure stood at €2.95 billion.

In 2018, after Italy, Spain (€2.02 billion) and France (€1.53 billion) were respectively the major importers from Iran while Italy (€1.68 billion) and France (€895 million) were the main exporters after Germany to Iran.

A total of 6,074,000 foreign tourists visited Iran’s tourist attractions in the nine months from March 21 to December 21, 2018.

Speaking to IRNA on Friday, Deputy Head of Iran’s Cultural Heritage, Handicrafts and Tourism Organization (ICHHTO) Vali Teimouri further said that six million Iranians visited other countries during the same period.

Iran is ranked among top 10 tourism hubs in the world in terms of tourist attractions including historical, natural and spiritual attractions which should be used to attract more domestic and foreign tourists, Teimouri added.

Since the number of Iranian tourists visited other countries and those foreign tourist who came to Iran are in the same range, officials should try to attract more tourists to create employment for Iranians, he said.‌

All of the Iranian cities have the potential to attract tourists and tourism should not be limited to a few specific cities during Norouz (Persian New Year) vacations, he stated.