THE HISTORY OF ISLAMIC CULTURE AND CIVILIZATION
Year:2016 | Volume:6 | Issue:21|Papers Count:6

Madīna-tu an-Nabī (the City of the Prophet) comprised the materialistic and spiritual elements and components of an Islamic city; however it was not similar to the developed and established cities in the Islamic civilization era. It was a city which experienced and revealed the processes of evolution and transformation of a village into a city during the urban life of the Prophet. Although the accomplishment of the urban design of Madīna-tu an-Nabī was terminated after the demise of the Prophet, it could be reconstructed and embodied with the help of the science of history. The urban life of the Prophet went through five distinct stages. Mecca drove him and settled his Meccan urban life. Yathrib invited him by providing circumstances that led to his acceptance and his urban life was shaped in Dar Al-Hijrah (the Land of Migration). The other stages of the urban life of the Prophet included Tayyibah (the Good-Wholesome Life), Madīna-tu al-Rasûl (the City of the Prophet) and Madīna-tu an-Nabī. This article tries to explain the characteristics of each of these mentioned stages and their transformation processes to reveal what steps were taken to achieve the realization of the Islamic civilization during the urban life of the Prophet. It also investigates how the design of the utopian cosmopolis was accomplished in the five mentioned areas resulting in the establishment and development of hundreds of cities during the four centuries after the death of the Prophet. This design remained pending for full implementation throughout the history.

It seems that every branch of medicine in the past was not considered as a separate science unlike the present time and a doctor or physician had expertise in all of the medical and therapeutic fields. Dentistry was not an exception. Dentistry was among the sciences that was of interest to Muslims and Hunayn Ibn Ishaq was among the few scientists who had authored some independent works in that field, such as al-Asnan (the Teeth), al-Asnan wa al-Litha (the Teeth and Gums), Kitab Hifz al-Asnan wa al-Litha wa Stislahiha (On the Preservation of the Teeth and Gums). All of the mentioned works were cited in the valid references. In this article, we attempted to examine the most important remained work of Hunayn Ibn Ishaq in the field of dentistry: Kitab Hifz al-Asnan wa al-Litha wa Stislahiha.

Mystical literature is a part of the Persian poetic and prose heritage emerging under the spiritual influence of Islamic mysticism in Islamic history and civilization. It has been one of the favorite subjects of Orientalists. Research studies have been generally carried out based on Western research methods and not based on religious approaches. Therefore, the outcomes of Orientalists’ studies often differ from Muslims’ findings. In fact, unlike Orientalists, Muslim scholars analyze mystical literature within the religious arena. Therefore, this study implements descriptive and analytical methods to examine Orientalists’ various theories which are generally historical. Eventually, it presents Persian speaking and Muslim scholars’ viewpoints in this regard to maintain that using historical lens is not accurate and appropriate for explaining the formation origin of mystical literature. Because the connection between poetry and Islamic mysticism is a kind of non-historical, noetic and beyond time one.

Basra Grand Mosque was one of the Islam world political and cultural institutions in the first two centuries (A.H.). The main question here is that with regards to the presence of new Muslims and Mawalis in the city of Basra Grand Mosque was in the development of Islam cultural and religious foundations and how this Grand Mosque interacted with the Grand Mosque of Kufa. In response, we examine the theoretical definition, the scope and the comprehensiveness of the mosque in the cities. The process of the formation of Basra Grand Mosque and its cultural and scientific richness will also be investigated implementing historical and geographical sources. Eventually, the interactions between Basra Grand Mosque and Kufa Grand Mosque will be examined. Although military and political imperatives led to the establishment of Basra Grand Mosque, this place became the main center for the development of cultural and scientific principles among new Muslims and resulted in the emergence of theology, syntax and freedom of Islamic thought.

Dispatching Iranian students abroad changed the Iranians ’ world view. The signs of such changes after the Constitutional Revolution were the establishment of the students’ first opposition groups abroad at the time of Reza Shah. These political movements that continued in the 40s and 50s were influenced by the political movements in the country. Political transformations were accelerated in the 60s. With the suppression of the uprising of June 5, 1963 and Imam’s exile abroad attempted to communicate with him during the 60s and 70's by establishing some organizations to fight against dictatorship and colonization. Imam welcomed their activities, encouraged them and restored hope for the future of the country among them. This article attempts to identify the causes and components of the interaction between Imam and student movements abroad in the years 1963-1978.

The kings of Tabaristan were independently engaged in the coinage before the conquest of the region by the Muslim Arabs. The overall artistic decorations of the coins were similar to that of the Sassanid ’s. However, their weights, sizes, inscription contents and images differed from the Sassanid Drachmas. Unlike the dating of the Sassanid coins (based on the beginning date of the reign of each king), the dating was based on the date of the demise of Yazdgerd the third. These changes were more evident on the Abbasid provinces coinage and various types of them were identified. In this study, the transition era coins and different coin types of Ispahbudhan and Arab Provinces were distinguished and separated. The results showed that independent kings as well as the provinces of the Abbasid had more than one coin type in terms of inscriptions, artistic decorations and signs. This study implemented cultural historical approach and collected the necessary information using library resources as well as evaluating the coins available in the museums and collections.