In the late fifth and sixth centuries, Islamic philosophy relatively flourished in Andalusia. It was at this time that three prominent ANDALUSIAN philosophers, i.e. Avempace, Ibn Oufayl and Averroes, emerged. There seemed to be four readings of Avicenna in this period. Some were opponents of philosophy and were thus trying to impose limitions or even destroy philosophical works including Avicenna’s works. The advocates of philosophy appeared in three groups. Some did not take Avicenna seriously not mentioning his name in their works. Another group considered Avicenna as a person who gives importance to vision or unveiling (mukashifah) and, as a result, they considered mysticism as the main feature of his philosophy. There was finally a third group who took his methodology to be polemical, leading philosophy towards theology. Avimpace ignores him, Ibn Oufayl considers him as a mystic and Averroes deals with him as a theologian. The existing pressures on philosophy and philosophizing and the decline of philosophical thought at that time were the reasons why Avicenna was not correctly understood.

The explanation of Ghadir as the most important symbol of Shia is very important from the viewpoint of ANDALUSIAN scholars as the westernmost part of Islamic lands. The current article aims to answer the question "what point of view they had towards Ghadir and explain the reasons for the difference in this point of view". The findings of this study, via a descriptive analytical method based on historical data, suggest that ANDALUSIAN scholars had a different view of Ghadir under the influence of political and cultural currents, especially the religious situation. One group has ignored it without paying attention to and some other groups without referring to the main event, have explained some of the stories and speeches mentioned there such as the famous hadith of the Prophet " Whoever I am the Mawla of, Ali is his Mawla", but they haven't paid attention to its content and origin. Some have given it in detail and looked at it with faith.

Development of medical sciences of Muslims who lived in Andalusia began from half of 3rd century A.H. /19th A.D., from the days of Muhammad ibn 'Abd al-Rahman Awsat. Pharmacology as a dependent science has passed the evolutionary procedure along with medicine, but the ANDALUSIAN physicians’ attention to the subject of drugs (mofradat) of medicine caused them to pay more attention to pharmacology to the extent that it became the dominant medical approach. Some of the factors, though not with the same importance, have helped this ANDALUSIAN approach. In this article attempt is made to study these effective factors in this approach of ANDALUSIAN medicine.

Mythical mysticism is the first and the most basic mysticism that man has so far practiced. It is a mysticism that ancient and mythical men naturally and unknowingly practiced and implemented since the dawn of history.Ancient and mythical men were the first MYSTICS because their world view was somehow similar to today's MYSTICS. The present article makes a broad comparative study of ancient and modern MYSTICS.To prove such similarities, some dead and living myths will be mentioned.In addition to this comparison, ancient men's mysticism, called mythical mysticism, will be broadly studied and analyzed. Novel and elegant theories about mysterious dance (samma') and Zoroastrianism, a religion based on aesthetics, will be portrayed.

The Satire is one of the dynamic literary species found in the poetry of some poets of the ANDALUSIAN age. After the advent of Islam, the poetry of satire outside the personal field and tribal outside and entered the realm of religion and politics. ANDALUSIAN poets in their spells used comic instruments to express their goals and goals, and thus as a social critic and politics stand against political powers. What has been researched in this article is the discovery of political themes in ANDALUSIAN poets' spells, + in that they have used political themes in their pariahs. Among these themes, one can refer to hypocrites, witches, foul, corrupt, bribe-takers, oppressors, and cruel, mistreated and inhuman matters, which attributed these themes to emirs, warlords, judges, and jurisprudents. In many of these poems, these poets have been expressly expressed and without fear and prejudice to oppose and criticize these political classes. The use of some rhetorical forms such as simile and metaphor, as well as some verbal exhortations in political spells, have brought beauty to the attention of the audience.

In the history of Islamic thought, the conflicting views of the believers of “unity of being” have led to different interpretations, in as much as, some of these believers have claimed the novelty and uniqueness of their own theories. As a prominent example Ibn Sab‘in, a controversial ANDALUSIAN mystic, regards his theory of “absolute unity of being” as an essentially distinguished theory in the history of Islamic thought. Examining this claim, this article has arrived to the conclusion that it is not true. In fact, his theory is the continuation of the tradition of Muslim MYSTICS.

The subject of spices and medicines is one of the noticeable topics of ancient medicine and almost all the authors of medical works have devoted a part of their work to this subject. Andalusia was one of the territories where doctors assigned particular attention to pharmacology and drug addiction topic. One of the most important influencing factors on doctor’ s attention to multifunction of medicine was the admittance a copy of Discouridus, Greek wise to that region. One of the most famous pharmacies of Andalusia and word of Islam is Ibn al-Baytar, who considered him as rightful substitute to Discouridus. He read the Discouridus Genesis book and it made good use of that. Ibn al-Baytar was one of the few scientists who traveled to various places to collect plan he, alongside this valuable research. Studied the ANDALUSIAN writings and writings with great car. This article reviews a lot of book and articles about an important person like Ibn alBaytar and could collect issues of his biography and work and typewrite it.

Muwashshah is a poetic form which originated in Andalus (the present-day Spain) in the third century after Hegira, and much has been said on its first composer, ANDALUSIAN origin, and definition. While many researchers admit that they are uninformed concerning the causes or the justifying reasons for the emergence of Muwashshah, they consider in both old and new books several factors as the major grounds for its emergence, which include: Lyrics of the ancient Spain, national and folk songs, troubadour poetry, poems in rhymed couplets, cinquains, Arabic quatrains and Arud meter.For some, the grounds for the emergence of Muwashshah lie in the role played by Andalusia's geographical regions, the ruling aristocracy, and the mingling of different races following the Muslim Conquest. Others, also, add to the above list the Hebrew songs, Galician women, as well as the role of Ziryab (the great musician and composer) in this regard.The present article intends to investigate whether and to what extent the above factors can serve as the original grounds underlying the emergence of Muwashshah; it also aims to specify the contributions made by some of the above factors in this respect, and finally enumerate the major grounds accordingly.

The poetry forms of Stanzas and Zajal and the topics that ANDALUSIAN poets address to them are among the issues that are still of interest to the researchers. In this article, we review Mohammad Abbasa's book, which is one of the last studies on this subject. In addition to providing comprehensive information on the Arabic poetry in Andalusia, especially the poetry of Stanzas and Zajal, he presents a new theory in which these two types of poetry are part of the poetry initiatives of the region and its emergence, not influenced by Arabic poetry in the East or European poetry in the West. According to this theory, contrary to the opinion of many scholars, Stanzas and Zajal have been influenced by part of European poetry called Troubadour; conversely, they are not correct. The descriptive content analysis method was used for criticism and reviewing the effect of this topic. According to the review, Mohammad Abbasa's theory is largely acceptable, but still parts of it need more indicia.