TARIKH WA TAMADDUN-I ISLAMI
Year:2015 | Volume:11 | Issue:21|Papers Count:9

This paper examines how the growth of Islamic literacy and the Muslims participation in Western education were influenced since 1893 to 1960 when the British authorities compelled to agree whit establishing and improving the Muslim educational institutions and so the schools promoted Islamic culture and thought as well as Arabic language. They maintained regulation and control of the structure, curriculum and teachers of the school. It seems that the schools promoted religious pluralism among the various religious groups in Ibadan. The study also notes that the British did not support Islamic groups financially to build their school and suggesting that the genuine interest in reducing the imbalance between western education among Muslims and Christians in Ibadan is in doubt.

Pharmaceuticals were originated from herbal, animal and mineral sources in ancient medicine. Making syrups, Tablets and other drugs is a part of Islamic medicine. Some of the Muslim physicians were pharmacists as well. Muhammad ibn Zakariya Râzī was a great physician that a significant part of his works is devoted to pharmacy. This article is a study on the influence and role of Razi and his ideas about drugs. The results of this research shows that Râzī’s profession on Chemistry and properties of minerals, enabled him to produce new drugs. He presented numerous instructions for caking of compound drugs that was unprecedented among Muslims. Razi’s method was easy; he used food instead of drugs. He knew the drugs nature and harms. He was, firstly, used alcohol for disinfection, mercury as a laxative and also using some pharmaceutical compounds for abirritating. He also cited drugs for Veterinary.

Jawāme al-ulūm, a work from fourth-century AH in Transoxiana, consists of valuable information about administration and various kinds of science. There are many studies on the book that depicted distinctive contemplations on the subject of book and its author purpose. This article is expressing, comparing and finally criticizing the different points of view with contents of Jawāme al-ulūm. It is concluded that the book is a collection of ethical information and also the knowledge of government structure, which has been written for high-ranking officials.

Al Banū Razin was among the prominent Berber families of Andalusia that their ancestor arrived there with Tariq ibn Ziyad. They went, firstly, to Cordoba, then to Christian borderlines and finally settled down in Albarracin, a district of Santaver. It was a military area located in thighr ‘awsat (the middle borderline) during the Umayyad era. Therefore, its residents could play a significant role in the maintaining the power of Umayyads in this area. Similar to other Berbers who were dissatisfied with the Arabs and the Umayyads, Al Banū Razin and their rulers played a dual role. Although they had submitted to the Andalusian Umayyad Caliphate, as Umayyad government was weakened in the early 5th century A.H., they declared independence and established a dominant government in Albarracin. Furthermore, to secure their interests, they never involved in the political conflicts and disputes between their neighbors at the time. However they adopted a confrontational approach towards the Umayyad caliphs. The policies taken by the Banū Razin governors prove that, similar to other Berbers, Al Banū Razin significantly contributed to the decline and collapse of the Umayyad Empire and reducing of Muslim power in Andalusia.

Tebaq was the first educational and training center established in the Mamluk period. Its task was to train the staff and the military personal of Mamluk government. Tebaq’s educational system was different from other training centers. Unlike the formal education system that followed a regular and systematic education from elementary school to the high level using the introductory lessons at first then advanced ones, Tebaq led courses in science, theology, and military in both elementary and high level with its own regular program. Although the schools in Mamalik’s era, based on the kind of religion, were different from one to another, the learners did not belong to a particular tribe or race, and it was the same for all people.But the students in Tebaq were only the mamluks. Its main mission was to train the staff, the political and military personnel of the government. As a result, many sultans and princes of the state were among the graduates of that school. However some preliminary theological concepts and daily skills were taught in Tebaq, the main priority was given to military training combat techniques, techniques of applying various weapons, horse riding and so on. As a whole, every Tebaq belonged to a particular class of young slaves with a particular nationality and after their graduation, they were given freedom from slavery and the weapons and combat tools that means they were accepted as a soldier.

There are a lot of documents and various evidence for festive rituals in Ottoman court, which performed for different purposes, including demonstrating the power and grandeur of the empire. These extravagant festivals were held in variety of occasions like birth of princes, circumcisions, courtier marriages and so on. They took several days to finish and the sultan and High-ranking officials as well as ordinary people attended in the festivals. Among the old types of performing in Ottoman festivals, Orta Ouyunu and Karagoz had comic content and characters that made the audiences laugh a lot. Having examined the existing documents of Ottoman period, especially the visual evidence, including Ottoman miniatures, the authors of the article try to present a critical description of the subject.

Janissaries were the most important division of the Ottoman infantry that had a significant role in the expansion of Ottoman territory and its establishment. Despite this militancy, most of the Janissaries titles were not military. Some of them were derived from the kitchen jobs, whereas their duties were not related to the kitchen duties. Another part of the titles, were hunter’s and the gundogs training group's names that indicated their job in the early Ottoman era. They gradually left their duties as haunters but kept their titles. Another part of the titles has been taken from Persian and Arabic languages that have been changed in terms of word and meaning among the Turks, so there is not any relation between the titles and their duties.

Sayfiyah Educational Center that officially called Jami'ah Al-Sayfiyah, is the center of education and training of Bohras, a branch of Davoodi Ismailis. This educational center, from the formation up to now, has been considered as an important institution for training of the members of Bohra Community across the world and responsible for training and teaching the forces required in Daavat, the an organization of this group of Ismailis. The main center of Jami'ah Al- Sayfiyah is located at Surat a city in Gujarat state in the west of India. In addition, three branches of this educational center are active in Mumbai, Karachi, and Nairobi. Davoodi Bohras were intended from 17th century AD to provide their traditional educational activities in the form of ordered and regular organization which was consistent with new needs. Their educational center was later, at the time of the evolutions of modern era, freshened and then new sciences were involved together with old sciences of Islamili religion in education. Du’at Mutlaqeen, (Absolute Daies) as the leaders of Davoodi Bohras, play the main role in educational changes and new pathway of Jami'ah Al-Sayfiyah. Today, those people who believe in Davoodi religion, goes into the different branches of this educational canter from all over the world, after finishing academic period and learning new and old sciences, would have important roles whether in Daavat organizational structure or in the protection of their cultural heritage. The article first investigate the history of establishment and development of Jami'ah Al-Sayfiyah, and then explain its educational structure and the role of this center in the community of Davoodi Bohras in India and other regions where Bohra lived.