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by Hz. After the death of the Prophet, there were intense disputes between the Sahabe who would go to the head of the Muslims. A group of Ashabtan, Hilafetin Hz. Ali is dead. 40/661) and he defended that those who came from his descendants were right. by Hz. This movement, which emerged in the form of political support for Ali and his children, was over time wrapped into a philosophy named Shia, and then divided into a series of frogs and spread to different places of Islamic geography. One of these frogs is named by Ismail B. Cafer es-Sadık (death. 138/755 is the area of the Ismailiya. and the death of the righteous, 322/934) in the leadership of the Dâles through their own Nazars, Hz. He and his family, who had the right to fight against Emevi and Abbasi, had continued their struggle secretly. With the support of the Berberis, the Ismailians, who openly conducted their activities after the formation of their first states in North Africa named the Fatimists, occupied the area from Berka to the Atlantic Ocean. The Fatimah State is a religious state that has since its establishment aimed to walk on the Shi'a line rather than to claim to have a geographical area. Those who are completely different from the Abbasi and Emevi states, Hicri III. Since the end of the century, through their religions, they have made intense efforts to capture the Indulus Emevi hilafet from east to north, by increasing their propaganda activities here. This is the result and III. Thanks to the successful politics of Khalifa Muiz, they have been able to conquer Egypt. The role of the Daisy in the conquest of Egypt is quite large. But they did not show the same success here because the Sunni-Malikî philosophy was rooted in Endulus, they were able to gain a limited number of supporters. However, they have managed to attract some famous ideas and literature men to their own lines. There is no doubt that one of the most important achievements of the Fathemians, the propaganda activities in Endulus, is Ibn Hani al-Endelusî. 3 of 973). As a result of the shia, Ibn Hani was forced to leave Endulus, passing to the Maghrib and entering the guardians of the city of Mesîle associated with Fatimî. The poems that the poet said about these governors soon spread his fame and made it recognized by the Fatimites until the capital of Kayrevan. One of the methods that many of the caliphs and orders have applied for strengthening their governance within the state borders and spreading their influence outside is to place in the palace the poets who praise themselves and their state policies, in other words, making their advertisements. For this purpose, one of the poets that Khalifa Muiz has invited to the palace in Al-Mansurya when he hears his fame is Ibn Hani. In the year 350/962, the Prophet (peace and blessings of Allah be upon him) came to the presence of the Prophet (peace and blessings of Allah be upon him) and was called the Prophet (peace and blessings of Allah be upon him) and the Prophet (peace and blessings of Allah be upon him). With time, Ibn Hani, who became one of Muiz's most intimate friends, has spent all his creative potential in the face of the value and courtesy he sees from the Khalifa to defend Muiz's hilafeti and to communicate the messages of the frog to the Islamic Republic. Thus, the poet, who has become the strongest defenders and propagandists of the Fatimists who follow the spread policy in the east and west, has given an innovation to his texts he has previously spoken in the classical style, and has seen a great reputation thanks to his poems that praise Muiz, his Fatimist imam, especially his hamis, with supernatural qualities. Of course, Muiz’s successful politics and poet’s defense of the Shi’i-Ismâiliya frog’s teachings and terms have been clearly reflected in the curtains. In addition, the Ehl-i-beyt case and the injustice they suffered deeply affected the poet’s heart world, and the poet also did not fear to express these injustices in his poems without taking into account any danger that gave him the pleasure. For those who are the first to know the truth and the first to know the truth and the first to know the truth and the first to know the truth and the first to know the truth and the first to know the truth and the first to know the truth. They believe that the Imam is innocent, that he knows the Zahir and the West, and that he will be a shaped to his friends on the Day of Resurrection. And they see God’s grace, and God’s grace, and God’s grace, and God’s grace. They are the cause of life. This and the related meanings are quite numerous in Ibn Hani’s poems, and these poems have spread across the border of North Africa and spread across a wide area from Endulus to Baghdad, making it possible to recognize the doctrine of Islam. This work consists of entrance and two sections. In the introduction will be briefly stated about the history of the Shi’i-Ismâiliya frog, in the first part of Ibn Hani’s life and poetry ability, in the second part of the propaganda of the Shi’i-Ismâiliya, and in the review of these poems will be placed. It will also be analysed and evaluated the poems that have a profound influence on the poetry of Kerbelâ and the political value of them.

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