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.

Medical ethics is one of the oldest and most important branches of applied ethics. Development of medicine and revolutions in human life as well as advancement of mental and physical health in human civilizations have led to great progress of ethical debates in this field of human sciences. Islamic civilization, as one of the dynamic and lasting human civilizations which promises Islamic spirituality in all aspects of material life, could not possibly ignore medical ethics or an ethical approach to personal and public hygiene along with social health. In Islamic civilization, medical ethics is derived from Quran, Prophet Muhammad and Imam Ali’ s (PBUT) traditions. Ethics in medical profession can be classified under various branches, and its instances can be traced in different civilizations. Healthcare and hygiene comprise a vast collection of ethical topics, in which the issues of medical ethics, nursing ethics, pharmaceutical ethics and ethical issues related to medical and social work centers are considered as its subcategories. In fact, medical ethics is concerned with issues related to the physician, his relationship with the patient and his close relatives, physician’ s interactions with other physicians, conditions and characteristics of the hospitals, monitoring medical centers and authorities in the field of healthcare, etc. This article seeks to study medical ethics in the Fatimid civilization which ruling Egypt from 358 to 567 A. H. In this regard, ethical issues in the area of healthcare and medical centers of the Fatimid Egypt as well as supervision over medical authorities will be taken into consideration and then, distinguished Fatimid Egypt physicians in the field of medical ethics will be discussed.

Traditional celebrations and religious cults are among the main characteristics of every civilization and culture. In Iran, the case has been even more interesting. Pre-Islamic Iranian culture treated celebrations and ceremonials with a special regard. There were several monthly celebrations most of them related with religion and agriculture. After converting Iranian people to Islam, a good number of these celebrations, particularly Nawruz and Mehrgan survived and continued to being performed at due dates. Abbasid caliphs in contrary to their Umayyad predecessors, who used to maintain a strong bias for Arab race and culture, were interested in Persian culture and ceremonials. Their affecting by Persian mirror for princes as well as the influential presence of Iranian viziers like Ibn Muqaffa', the Barmakides, etc. in Abbasid court has contributed to this cultural survival. This study has touched upon the situation of Iranian celebrations during early Abbasid period as a subject which needs more investigation. In this way, it mainly relied on sparse textual materials which are mostly gleaned from different library sources. It proceeded through an analytical method in order to compose these textual materials into an explanative narration. The results show that the primary purpose of the Abbasid caliphs' tolerance for Iranian celebration was of political and expedient nature. Nawruz, Mehrgan and Sedeh were more customary celebrations which their holding was of financial importance.

after the Ottoman Sultan Selim I`s the conquest of Egypt, Islamic CALIPHATE was transferred from Egypt to Ottoman Empire in the sixteenth century. Sincethen, Ottoman Sultans were both sultans and caliphs till their overthrow in 1922. Ottoman government lost some of its political power in theeighteenth century after its continuous losses to the European governments; and Ottoman religious power and situation declined in the late nineteenth and early twentieth centuries. Nationalists opposed the Ottoman government after the occupation of Ottoman at the end of world war I and during independence war. Inability of the government to stand against the occupiers alongside with the contribution of the sultan, who was considered as the Islamic caliph, to the allies had a grave damage on the political and religious status of the Sultan. Having used this opportunity in 1922, Mustafa Kemal Ataturk overruled the monarchy by legislating a law and then he overruled the CALIPHATE after passing a law in the Turkish parliament, having the last caliph leave the country. In addition to political factors which brought about the decline of the Ottoman caliph there were other factors which were effective in Sultans religious status decline. Ataturk established a laicsystem and this new system stood against the religious-based Ottoman government. Therefore, collision of both systems brought about the dissolution of CALIPHATE.

Introduction: Disorders in the expression of any gene effective in spermatogenic pathway is known as a probable cause of non-obstructive azoospermia and male infertility. The way responsible genes for sperm motility are expressed can considerably affect male fertility. Recent studies show that TSGA10 gene is effective in the natural process of spermatogenesis as protein produced by this gene in mouse results in the production of the main structure of sperm tail. Up to now, no comprehensive studies have been done on the way this gene is expressed in the infertile's testical tissue.Materials & Methods: In this study, TSGA10 mRNA expression in testicular samples of 84 patients with non-obstructive azoospermia was investigated by semi-quantitative nested RT-PCR in Avesina Infertility Clinic during 2005-6. Moreover, expression levels of TSGA10 during spermatogenesis were evaluated using Johnsen's method for histopathologic scoring of the samples. For statistical analysis, SPSS software (Version 11.2) was used. The difference between gene expressions was done based on quantitative variables by the use of t-test and covariance analysis and α<0.05 was regarded as a statistically significant value.Results: Testicular TSGA10 mRNA expression was observed in 31 patients, (36.9%), with non-obstructive azoospermia which it had a statistically significant correlation with spermatogenesis progress (p<000.0). Histopathologically, the gene had been expressed in patients with higher Johnsen's score of spermatogenesis while a lack of expression was seen in all of those with Johnsen's score less than 4.5.Conclusion: The findings indicate that TSGA10 is expressed in human testis and it is restricted to germ cells. It seems that lack of TSGA10 expression may have negative effects on spermatogenesis and on male fertility. On the other hand, determination of the timing of gene expression in a certain level of spermatogenesis may also be used to determine levels of spermatogenesis in azoospermic patients alongside histopathological findings.

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!

The Abbasid CALIPHATE, from the reign of Mo' atesim of Abbasi due to overcoming over the Turks in the CALIPHATE system, began to grow weaker and weaker and end in decline and collapse. The weakening political power aand authority of Caliphs caused the Amir of the commanders of Turk to get hold of power particularly, and change the Caliph at his will. Therefore, the Caliph was a puppet under the control of Turk military forces. But the Buwayyid measurements, due to the religious Shi' ite desires, who had no belief in the Caliph, provoked the CALIPHATE to forfeit its power and authority, and to lose its political and spiritual power and to allow the entry of other governments legally into the Islamic government.Having brought Baghdad under their control, the Buwayyids tried to revive the Shi' ite traditions in Baghdad and in other territories under their realm and domination. This problem was in contrast with the religious policy of CALIPHATE, but on the other hand, the Abbasid induced the Caliphs, after the conflict among the second generation of the Buwayyids, to appeal to the rivals of the Buwayyids secretly to reduce the power and authority of Caliphs. Even, they called for help from the Saldjooghids.The present paper is an attempt, through using the sources from the Buwayyids Era, to study their relations with the Abbasids while explaining the resulting outputs.

Mulla Sadra is one of the Islamic Philosophers who has systematic reflective coherent anthropology. He demonstrates the various dimensions of a divine CALIPHATE of human from philosophical, mystical, theological and political aspects, while there is an inherent relation between them. In this Ideas, Dual dimension of human-reality with emphasizing on spiritual one is connected to the evolutional tendency and it reminds the idea of trans-substantial motion of the soul in which corporeal creation permanence. In addition, the human'evolution status traces the station of perfect human and his higher rank in the hierarchy of divine creature and because of having ontological, Epistemological and moral perfection, He became officer to guide and lead others in the forms of prophecy, Imamate, Velayat. This point of view, is capable of tracing precisely of human being and it can be utilized in anthropological and Humanities theories.