THE HISTORY OF ISLAMIC CULTURE AND CIVILIZATION
Year:2017 | Volume:8 | Issue:27 |Papers Count:6

The commercial exchanges in Hijaz before Islam led to the establishment of various markets in different cities, including Yathrib, which was run by tribal mechanisms. With the advent of Islam, economic doctrines were presented in various fields of commerce, trade, supply and demand, which were not consistent with the previous traditions and encountered numerous problems in the course of implementation. Implementing an explanatory-descriptive approach and using the theoretical indicators of management science, this paper tries to answer this question: How did Prophet Muhammad (PBUH) try to converge the Medina market with the economic teachings of Islam with regards to the people's mental economic background. It seems that through implementing management mechanisms, such as dismantling the Muslim market from the Jews market, providing market laws in line with the religious doctrines, monitoring and controlling prices, quality of goods, etc., Prophet Muhammad (PBUH) has tried to present a practical model of market convergent with the religious teachings.

The persistence of ethical nihilism thoughts from the past to the present among some of the Islamic sects and consequently the damage undertaken by the Islamic culture and civilization increases the necessity of paying attention to it. It might be said that ethical nihilism thought was practiced by the Deferrers and the Extremists in the early Islamic centuries. The Deferrers and the Extremists each with certain beliefs have promoted ethical nihilism thoughts. Here, the question is: How did Shiite Imams (AS) confront the diverse and destructive beliefs of Ethical Nihilists? The study of historical and narrative sources shows that religious leaders have rejected this deviant belief and have always considered action as a part of faith. They have severely confronted the ethical nihilism thoughts of the Deferrers and the Extremists. Even in some cases, they have cursed and acquitted the Ethical Nihilists. This study presents an overview of this deviation and deals with the Imams’ (AS) method of confrontation with it.

Considering the new teachings that Islam brought with it, from the religious perspectives, the social divisions appeared in two periods of Maki (Muslim, infidels, idolaters) and Madani (infidels, idolaters, hypocrites, Muslims and believers). The Prophet's (PBUH) Hijra to Medina was the beginning of a new era in the history of Islam that led to the foundation of the newly established city-government of Medina. The issue of His succession was also a concern for this new political system. In fact, the issue of the Prophet’ s succession after his death caused the division of the society. One of the events related to this issue was Ghadir Khumm. The role of the hypocrites, as one of the pillars of the new social structure which changed the meaning of Ghadir shouldn’ t be ignored. This research attempts to investigate the role of the hypocrites in the issue of Ghadir Khumm, especially the issue of the succession of the Prophet (PBUH), through a descriptive-analytical method.

The Umayyads and the Abbasids (the first Era) made many attempts to gain legitimacy. To this end, the Umayyads tried to put forward some fundamentals such as their attribution to Quraysh, Uthman's vengeance, Omar’ s and Uthman’ s representativeness, and the party spirit of the Arabs. The Abbasids posed some other fundamentals such as their attribution to Quraysh, Hussein’ s (AS) vengeance, Abu Hashim’ s representativeness and inheritance. In this way, they tried to convince the majority of the society to accept their caliphates. However, despite all these measures that they made to legitimize their caliphates, since their caliphates were not based on the religious doctrines, they never gained legitimacy. The fundamentals posed by these two groups in acquiring legitimacy have similarities and differences, which are studied in full and in an integrated and comparative way in this research. This paper, by implementing a descriptive-analytical method, examines the legitimacy fundamentals of the Umayyad and the Abbasid governments and compares their fundamentals with each other.

Art in the Qajar period can be explored in two fields of court art and folk art. Folk art had religious and national themes, and artists who grew up in such a discourse were uneducated people who spontaneously began to create and display the beliefs of their social class in a different way. The question is how we can study the reflections of these beliefs in the folk art. To investigate this issue, a case study of the paintings of the holy shrines in Gilan has been done implementing a descriptive-analytical method. The data was collected using library resources and carrying out a field research. The Reflection Theory was also used as a theoretical basis. This research has shown that folk art due to its direct relationship with the people is the mirror of the visage of the beliefs and other social relationships of the people in the Qajar period. By analyzing these reflections, one could see a picture of the religious and cultural beliefs of the people of that period.

Due to the lack of support from the Safavid court, we witnessed the migration of some of the artists to the Ottoman court. These conditions created a suitable basis for the development and growth of the Ottoman art based on the artistic achievements of Iranian schools in the newly established workshops in Istanbul. Implementing a comparative-analytical method, in this research, the extent of the influence of the Ottoman school from the Tabriz school and the similarities and differences of them based on the available graphic dimensions in the paintings of these two schools are investigated examining Shah Tahmasb’ s Shahnameh and Soleymannameh. The results show that in the first half of the tenth century (AH), the activities of Iranian immigrant artists in Topkapi's workshops have had significant effects on the Ottoman paintings, and the artists of this school were able to adapt to the valuable Persian art and combine it with their native art to achieve a glamorous method of national style.