THE HISTORY OF ISLAMIC CULTURE AND CIVILIZATION
Year:2020 | Volume:10 | Issue:37|Papers Count:6

The relationship between the doctrinal presuppositions of Muslim physicians and their medical knowledge has received less attention in scientific research. By researching the medical resources of Muslim physicians and examining their scientific materials, the author has extracted, explained and analyzed their assumed theological principles. This is an analytical article examining the boundaries of medical science in Islamic culture. The results show that theological presuppositions, both in occurrence and survival, have accompanied the ideas and thoughts of Muslim physicians and, willingly or unwillingly, have formed the theoretical framework of their epistemological and practical worldview. The great figures of the medical field in Islamic culture obeyed the religious beliefs commanded by their hearts. From the point of view of the Muslim physician, the world is not devoid of meaning and it is not purposeless. In addition to its material face, it also has a heavenly face.

The observance of the citizenship rights of immigrants in the Islamic society in the peak centuries of its civilization, rooted in the beliefs derived from Islamic teachings, is the focus of attention of thinkers around the world. This article seeks to answer the question of whether the Qur'an addresses the issue of immigrant citizenship rights with its various dimensions. This study tries to explore and extract information using library resources. Research findings show that, first, the Qur'an is concerned with justice for immigrants migrating for the sake of God. Secondly, Islamic countries are obliged to provide a place of residence for the immigrants, to solve the problems of immigrants, including membership (citizenship), education, health and social security. The rich of the Islamic society are supposed to solve the financial problems of the immigrants. They should try to solve the socio-cultural problems of the Immigrants. They should treat the immigrants in accordance with Islamic ethics such as forgiveness, self-sacrifice, and not being jealous or mean towards them and finally love them.

The reasons for the non-acceptance of Islam by the majority of the people of Mecca after 13 years of the Prophet's preaching is one of the issues that has occupied the minds of religious, political and historical thinkers. Some have emphasized the intellectual rigidity, ignorance and idolatry, structure and traditions of tribes, and climatic conditions as the reasons for their non-acceptance of Islam. The present study seeks to find the answer by describing and analyzing the contexts of monopoly construction. The irreplaceable role of economic power as the backbone of monopoly, the spread of this issue in the socio-political dimensions and the existence of the coherent reports are the evidence of the Mokhtar Theory. In addition to creating a class system, monopoly in this society also provided the members of this exclusive circle with the rights of establishment and implementation of laws, a class whose acceptance of the content of the Prophet's invitation was considered as a treat to their self-transcendence and the breaking of their exclusive circle.

The Masjid al-Haram and the Kaaba have been rebuilt many times before and after Islam due to the occurrences of natural and unnatural disasters. General and partial changes in their dimensions took place and reached its maximum expansion by the second half of the second century (AH). The travelers' reports can provide first-hand information regarding the changes took place in their structures from the third to the eighth centuries (AH) along with the different variables involved. The researchers compared the travelers' reports while observing the chronological order to examine the possible changes in the dimensions of the Masjid al-Haram, the Hijr-Ismail, the Maqā m Ibrā hī m and the Kaaba. The results indicate an approximate similarity in the propositions, slightly limited changes, and qualitative and artistic changes in the buildings. The differences in the narratives have been influenced by different views and the prevailing cultural atmosphere. The present article, in a descriptive-analytical manner with data matching, attempts to analyze and match the reports of the Muslim travelers on these buildings.

The main purpose of the present study is to investigate the architectural arrays reflected in the three selected mosques-schools of the Safavid era, while recognizing them historically and briefly. The main question in this study is what are the most important historical arrays used in the three buildings of Mullah Abdullah, Chaharbagh and Ali Gholi Agha and what are their characteristics? The present study is descriptive-analytical in terms of method and has been performed using a comparative approach. The results show that the artistic arrays reflected in the three buildings in the structural dimension include exquisite tiles with different motifs and themes, stone, wood, metal and even hand-woven arrays. Meanwhile, the use of tiling is the largest volume. In terms of motifs and themes, various types of motifs-Geometric (knot), Arabesque and Khetaei, as well as Thuluth inscriptions with Quranic theme, hadiths and narrations focusing on the Shiite principles and Persian poems often performed in praise of the Imams are discoverable in these buildings.

Sultan Selim III (1789-1787) was one of the reformist Ottoman sultans who, with his modernist ideas and the support of modern elites, sought to bring the Ottoman government to the forefront of world competition and by organizing internal affairs and initiating fundamental reforms tried to save the kingdom from crisis and recession. In addition, he was able to pave the way for new reforms for his successors. The present study is descriptive-analytical and based on library resources. It tries to explain and analyze the evolution of the Ottoman Empire in the political, economic and social arenas in the era of Sultan Selim III and examine the type of reformist actions and reactions of the Ottoman society to his actions to find out why the Ottoman modernist Sultan's reform project failed.