Arab tribes of the Arabian Peninsula had entered a new phase of ruling by accepting Islam as their dominant religion. Conquering had started from the first Caliph but took a new shape through the second one. The newly turned Muslims started invading neighboring countries in the name of Islam including Iran and conquered them. Arabs then found it difficult to govern those eastern countries and their cities since it was so demanding and necessitated great consideration, calculation along with the enumeration of kharaj payers. Due to the facts that these conquerors were void of any civilized background and did not have any knowledge in this regard, they had to rely on domestic trained experts to help them do so. As a result, Arab conquerors by the help of Iranian Muslims and by getting acquaintance with the vast Sassanid bureaucracy restructured the governing system implementing slight modifications. Their best help in doing so were noble Iranian families which caused the transferring of the royal traditions and rituals to the new system. The main question, on which this research is based, is the study of the consequences of ancient Iranian royal traditions and rituals consistency on the Islamic caliphate. The author, in order to get a solid answer in determining the variables of this consistency, has followed a descriptive-analytic based research along with a library-based study method. The conclusion is that: The Muslim governors and Caliphs by appointing Iranian as the heads of governmental and administrative bodies not only did consolidate Islamic structures of caliphate, but also caused Iranian governing methods to remain intact and be transferred to the Islamic era hence their consistency!

When Muslim Nomad Arabs were scattered around as a religious jihad from Arabian Peninsula at the beginning of the seventh century AD, they had nothing of their own except their new religion; they did not know much about architectural techniques, their cities were just piles of primary mud cottages and their villages were just squads of tents or straw huts. Their only place of worship was Kaaba in Mecca which had relationship with none of the art degrees of buildings. However, a few decades after this emigration, they began a movement with the help of the defeated nations and their inherent facilities which could be called.Urbanization and development movement.; such being the case, after a short period of time, they began to build cities such as Kufa, Basra, Wasit, Baghdad on east and Fustat and Ramallah on west.Relying on the historical sources and evidences, this study aims at answering the question of the factors for such an understanding by the nomad Arabs and its historical necessity.

The Fatimid era (358-567 AH /968-1171AD) was one of the most brilliant historical periods due to its intellectual and cultural achievements and successes.influencing an area beyond its boundaries. Due to their attempts, Cairo turned into one of the artistic, cultural, and scientific Islamic centers and it became the focus of research and science.During this period, there were numerous debates among doctors which led to the flowering of this science Different gifts were dedicated to the scholars’ tuition fees and physicians’ salaries. Whenever caliph identified a physician as qualified in his career, he was empowered and favored by the caliph, and became his close friend.Medicine was in the hands of Jewish and Christian physicians in Fatimid territory during Moez and Aziz caliphs, until the mid-fifth century. This continued up to Alhakem period during which Sunni people attempted to challenge their authority and seize their position.Some specific diseases were more common in Egypt; including eye diseases, cholera, and plague which got epidemic successively because of the ongoing famine in Egypt.This study is a piece of library research which makes use of Arabic, Persian, and Latin sources regarding the development of Islamic medicine during the Fatimid period in Egypt.

In the first two centuries of Islam, there was no singular and uniform historiographical tradition, and multiple schools emerged in the regions of Medina, Iraq, Syria, Yemen, and Iran. Gradually, the tension between the perspectives of court historians and other chroniclers, the vastness of Islamic culture, and the relative freedom of historians in employing the method of observation or narration led to the creation of works with different approaches. Nevertheless, Islamic historiography in the third and fourth centuries A. H. shifted towards a narrative-oriented discourse and made less use of analytical and critical perspectives. This article aims, using a comparative-critical method, to provide a brief analysis of the historiographical trends from the first to the fourth centuries A. H. and to compare the historiographical methods and perspectives of the Umayyads and Abbasids. According to the research findings, the Umayyads and Abbasids used history and historians as tools to legitimize their rule and, knowingly or unknowingly, contributed to the spread of certain historiographical distortions and deviations. Eventually, with the beginning of the translation movement and the cultural expansion and assimilation, conditions were created for the flourishing of historiography by historians from the subordinate regions, and the historical perspective of Muslim historians became more global and analytical. This culminated in a new generation of professional historians succeeding in producing distinguished works.

With the fall of the Ottoman caliphate, the idea of reviving the Islamic caliphate spread from the east to the west of the Islamic world. It was as if the Sunnī, s, who had not experienced the world without a caliph before, were astonished and each of them formulated the idea of the caliphate in the Islamic world. As a well-known Pakistani writer, Israr Ahmed is one of the most important theorists in this field in the eastern part of the Islamic world. His thought was a reflection of the three streams of thought that started from Azad, Iqbal, and Maududi, showing its influence in a period and under its socio-political conditions. In the present article, the main issue is to introduce the ideas of Islamism and the Islamic caliphate as well as the intellectual transformation of Israr Ahmed in a chronological manner and historical context and to explain his political thought in this field. According to the historical-analytical method, Israr Ahmed first followed Azad’, s thoughts in the idea of returning to the Qur’, ā, n and the idea of Iqbal's intellectual reform. To do so, he established Markazi Anjuman for Khuddam-ul-Quran in 1972 and publicized it in his writings. Next, the effects of the revolutionary thoughts of Maududi and the reforming views of Iqbal manifested themselves in his views. He then established Tanzeem-e-Islami in 1975 and Tahreek-al-Khilafah in 1991, returning to Azad’, s views and Maududi’, s Islamic Revolution in order to realize an overarching revolution as well as the caliphate system. The latter stage in his political theory was a combination of traditional Sunnī,views on the caliphate system and modern western governance.

In the administrative body of the Islamic caliphate (Umayyads and Abbasids), the Post Bureau had an important function in obtaining news as well as information exchange and maintaining the security of the caliphate territory. The need for governing the vast caliphate territory, the acquisition of news and events from the states and their transfer to the Darul-Khilafah, the supervision of the brokers􀀂 functions, doing the postal services and caring for the spy activities, made this Bureau important in the administrative organization of the Islamic caliphate. In this research, which is of a historical type, in the collection stage by the library method and in the explanatory stage by an analytical descriptive method, the status of the Post Bureau in the Islamic caliphate and its functions in the post and communication services as well as intelligence and security affairs are investigated. The findings of the research show that the political-security function of the Post Bureau elevated its position and importance in the caliphate system to the extent that the owners of the Post Bureau enjoyed high status in the caliphs' court and the internal security and the maintenance of the caliphate power were linked to the functioning of this institution.

On the eve of Islam, Quraish tribe was the most significant Arab tribe. They had dominance on other tribes. This dominance continued after Islam too and left some effects on Islamic community. Though the Prophet Mohammad and Ali themselves came from Quraish, they were so much annoyed by them. Quraish chiefs and main figures were always making troubles during Ali's caliphate, because of unreasonable expectation and also because they lost their heroes in physical battles of first decades of Islam by Ali's sword and because Imam Ali saw them like others people. Quraish chiefs firstly tried to prevent Ali's caliphate. Then after Ali’s caliphate they played the key role in weakening his caliphate. Based on an analytic-descriptive method, in this paper we try to find how Quraish chiefs played the key role in depriving Imam Ali (AS) from Islamic caliphate.

This paper begins with expression of an introduction and conceptualization of key words such as tradition, Mahdaviyyat and caliphate. Explanation of features of God’s tradition like sureness, eternity and infrangibility are mentioned in the next part of the paper. Classification of God’s traditions to absolute, and bound, main and subsidiary, individual and social traditions forms the 3rd part of this article. In the 4th part, appointing a successor and its relation with Mahdaviyyat has been clarified.In the section that follows this; explanatory reasons of relationship between the concepts of appointing someone a successor with Mahdaviyyat are discussed that is the most important discussion of this research. The evidence that has been noted in this paper of this relation is explained from 3 views of Ayat, Hadiths and The Wisdom. That is, further to the explanation of descriptive reasons of relation of appointing a successor with Mahdaviyyat, and numerous Ayats, and Hadiths, also the wisdom, mentioned in religious resources, wisdom and intellectual reasons were entered in this subject as well in proving (the necessity of) appointing a successor and its relation with Mahdaviyyat, which has been explained from theology view.

The main purpose of this study is a comparative study of the position of Iranian teachers in the political systematization of the Islamic caliphate and the specialized administrative and organizational cadres before the revolution in systematization in the first decade of the Islamic Republic of Iran. have been. The purpose of this article is to compare the two historical periods and their systematization patterns to show how the continuation of the political tradition can maintain the administrative-bureaucratic structures of society or cause functional disorders in society by interrupting political traditions and institutions. The approach of the article is historical-comparative and the documentary method is used to collect data. The article concludes that the process of state-building after the revolutionary developments required some structural continuities that were not possible in their absence. On this basis, the establishment of a new political order was not possible except by applying the political experience of specialized cadres of institutions and organizations of the modern government, which could be used with the insight and careful consideration of the intellectuals of the revolution, including Imam Khomeini. Undoubtedly, in the absence of such a possibility, the process of developing political order in post-revolutionary Iran would be flawed and would probably create unexpected and unresolved crises.