This paper is aims to review the book entitled Review of history: What and Why? byBeverley Southgate. Our findings show that this book is not an original work which contains speculations of the author, but it is an elementary text book about one of the most important questions of the philosophy of history, i. e. Does history have any kind of objectivity? In a good manner, he gathered views of the former as well as the latter. Also, he shows that how the history, as a disciplines affected by other fields of humanities. Its language is simple and has a logical structure. But relativistic and subjectivist approach of the author is one of the challenging aspects of this book in Iranian philosophical atmosphere. This book is old and its subject matters are very limited.

The archeology of the Islamic period is the proper subject of interest in many universities and especially Islamic countries and has created a common cultural background for many Islamic countries. One of the main arguments is defining and clear mission for the archaeology of the Islamic period, this article presents the history of archaeological studies in the Islamic period and we define this branch of archeology and its objectives are identified. In this category, like other branches of archeology, all academic and research activities carried but in addition we have paid great attention to the world of Islam and Islamic law, and the ultimate goal of science is to recognize human, human cognition is emphasized by the Qur'an.

One can study the Islamic medicine within two stages: establishment; compiling and innovation. In the establishment stage the Islamic medicine was created on the basis of Greek rules especially Galenic medicine, but it was not limited to the Greek Galenic models. In this stage it freed itself from the fame of Galen through expansion of dialogues and scientific discussions and adding new elements to the science of medicine; writing on the subjects not dealt with by Galen; criticizing Galen and using non-Greek models such as Indian ones. The compiling and innovation stage continued for at least five centuries (early fourth century (H) to the middle of the ninth century/centuries 10-15); and it can be considered as the Islamic medicine era in the general history of medicine. In this stage the most important differences in the field of general principles were: separation of medicine and philosophy; dominance of the medicine's scientific section in comparison with its theoretical one; surpassing mere logical reasoning by experience and experiment; and the priority of scientific clinical observations to analogical theories. Therefore, Islamic medicine separated from philosophy and only dealt with medical subjects and physicians started to expand medical branches and specializing them via writing and practicing. Moreover, it enabled them to correct predecessors' mistakes and add many new subjects.

Historically, there is a consensus that Islamic medicine followed the Persian, Greek and Egyptian medicine and that a large number of Muslim scholars were non-Arabs. It is also known that most famous Islamic physicians who took their knowledge to Arabic countries received their education in the famous and credible university of Gondishapour in Iran. Therefore, In order to develop a more comprehensive understanding of Islamic medicine, one must study both Iranian and Islamic medical sciences at the same time.The history of medical science and its development in Islamic Iran coincided with the collapse of Umayyad dynasty and the domination of Bani-Abbas. This article carries out a detailed review of physicians', written and translated manuscripts of this period to date. It also covers the history of hospitals and pharmacies of the Islamic period.

Majority of practical terms in ophthalmology were compiled firstly in Muslims` medical dictionary. Anatomical and pathological terms such as retina and cataract were improved in this lexicon. Mohammad Ghazi, in journal of Azziae, has considered ophthalmology as an innovation which was firstly introduced by Muslim Arabs. Their attempts promoted this science and retained it the best for a long time. The publications of these scientists had been taught at European universities as the final notions on ophthalmology till the beginning of the eighteenth century. They also had valuable discoveries in this regard. Razi, for the first time, explained pupillary light reflex and Pur Sina (Avicenna) by performing eye autopsy illustrated eye muscles and their function in The Canon of Medicine. Ibn al-Haytham`s broad knowledge of light rules and natural sciences, acquired from Muslim scientists, resulted in revolution and progress of preceding concepts and developed optic science. In this paper the history of ophthalmology in Islamic world is reviewed.

Among different groups of sources on Sasanid history, the writings of Islamic classic authors, though compiled in the later centuries after Sasanid, are of great importance, due to their access to the original texts and sources of that period. After Ibn-e Vazeh Ya'qobi, Tabari developed the first general history in Islamic history. which was the most famous Islamic general history. After him, most of the information in Islamic general histories, except those exclusive of the Tabari's subject and time have been based on his materials.But among other Islamic general histories, the compilations of Mas'odi and Ibn-Asir are of Islamic historiography characteristics due to the content and manner of historiographies. The attitude and the styles of these historians and identification of sources and authorities are considered important criteria to evaluate and criticize the content of their work. This article attempts to consider the sources, the orginal news and reports, about Sassanid while investigating their attitude, styles and standing in Islamic historiography about Sasanid. The variety of references of Sasanid history in Tabari and Mas'odi's manuscript, different reports concerning different cultural, political, social and ethnical trends with different approaches to the history of this period is a considerable subject in verifying Sasanid history in the writings of these authors. Although Ibn-e Asir has presented Sasanid history based on Tabari's reports, his history indicates the result of a verification process and saying selection, due to its refining and elimination of parallel and contradictory reports.

SUBJECT & OBJECTIVES: Understanding the impact of world history on ethics is crucial for fostering global ethical discourse and navigating modern challenges with historically informed moral decisions. METHOD & FINDINGS: The study finds that world history has played a dual role in shaping ethics, reinforcing moral ideals such as justice, human rights, and compassion, while simultaneously exposing the depths of human immorality through colonialism, war, slavery, and systemic oppression. However, these opposing narratives do not exist in isolation, they interact dynamically within a continually evolving moral field. Historical events, movements, and philosophical developments have influenced and shaped ethical thought, demonstrating a reciprocal and dialectical relationship between the two domains. CONCLUSION:    The paper proposes the Dialectical-Moral Field Theory of history, which reinterprets world history as a contested space where moral and immoral forces are in constant tension. This perspective moves beyond simplistic moral or cynical interpretations, emphasizing history as a site of ethical struggle and transformation. Recognizing this dynamic interplay enables a deeper understanding of the moral responsibilities we inherit and informs efforts to cultivate a more just and ethically grounded global society.

Blacksmithing, as an instrumental skill since the dawn of humanity, supplied the necessary instruments in the daily life as well as military and civil activities. Examining a wide range of historical, literary and social sources, the present paper draws the scheme of blacksmithing in the structure and context of the traditional Muslim world. The method employed for this purpose is ‘thick description’. This task is undertaken by depicting the general scheme of the profession and investigating the phenomenal aspect of that, such as its various functions, the instruments, the workplace, professional ethics, monitoring and payment of the professional, main and subsidiary income and professional base and social status. Despite the high diversity of productions and demands of various groups of society, the profession was not - high-paying and those belonging to this guild were the lower classes in the Muslim world.

Every historical account is influenced by the historian's perspective and attitude. The assumptions that a historian has are the most significant factors that determine the history he/she writes. The same goes for the history of Islamic architecture. The historian of architecture deals with his/her subject depending on his/her understanding of history and architecture. For example, if a historian has an evolutionary and progressive view of history, he/she gets a special narrative of architectural history. In the same way, whether the historian considers architecture as an objective or subjective phenomenon, what methods he/she considers knowing it, how evaluates it and with what criteria, and even how he presents the knowledge he/she has obtained, all guide the historical account. The study of Islamic art and architecture was shaped by Orientalism. Subsequently, scholars from other disciplines such as archaeology and art history also began studying Islamic art and architecture. Still, many of their studies continued to be based on the same assumptions, concepts, and terms developed by the Orientalists. This research aims to identify the philosophy of the history of Islamic architecture from the Orientalist view and to address the question of how it has influenced the field. Oriental historiography of Islamic architecture indicates what assumptions of the philosophy of history? This research is qualitative, and its method is descriptive and analytical. Since this research belongs to the field of philosophy of science and seeks to know the assumptions of the history of Islamic architecture as a field of knowledge, it has benefited from logical reasoning.According to the study, the four main components of the Philosophy of history are historical reality, historical objectivity, value in history, and historical explanation. Thus, the sub-questions of the research are: In the oriental historiography of Islamic architecture, what is the reality of Islamic architecture? How can it be recognized? What are the selections and evaluations of orientalists about Islamic architecture? And how do they explain Islamic architecture? The answers to these questions clarify the philosophy of history in Orientalism. Based on the study, it can be said that in Orientalism Islamic architecture is defined as the "Other" of Western architecture and it lacks history; such a view has led to the formation of an attitude that portrays Islamic architecture as a stagnant subject belonging to the past and as a result identify it in opposition to modern architecture. In addition, Orientalism identifies Islamic architecture as a unified essence that has no relationship with its time and context. Therefore, any diversity, multiplicity, and temporality are ignored in this field. In terms of historical objectivity, it can be said that Orientalism looks at Islamic art and architecture with a positivist and materialistic approach. So Islamic architecture is like an independent object that exists in the outside world and with positivist approaches and modern rationality, a complete understanding of it can be obtained. The selections and evaluations of orientalists from the history of Islamic architecture are also based on the Eurocentric discourse that considers Islamic art and architecture as romantic, decorative, and exotic phenomena; these features, in contrast to rationality and historicity, are introduced as the weakness of Islamic art and architecture.