نشریه علم و تمدن در اسلام
پیاپی 17 (پاییز 1402)

Art as a social phenomenon is formed under the influence of political, religious, economic, and cultural contexts existing in every society. This fact exists in the Timurid era (807-913 AH), which is considered one of the brilliant periods in the history of Iranian-Islamic art, and art was not a separate category from politics and religion; As during the time of Shahrukh Timuri, in the one hand, art was intertwined with politics and religion, and on the other hand, it was influenced by the multi-religious situation of the society of that day. Therefore, to understand the state of the art in this period and to examine the factors of its progress and stagnation, we must analyze its political and religious roots in the society of that time. The current research, with descriptive and analytical methods, while explaining the political and religious contexts governing the period of Shahrukh Timuri, aims to show the impact of his policies on the growth and stagnation of all kinds of art in that period. The findings of this research show that as a result of Shahrukh's support policies for architecture and calligraphy, based on the number of works produced and innovation in the styles used in each of them, it has progressed in terms of quantity and quality, and against poetry despite Quantitative growth turned into qualitative decline, and music and painting did not rise as they should have. This finding was obtained with a comparative approach between the common arts of this period.

Malaysia is one of the leading Islamic countries that is trying to rebuild the religious identity of its Muslim society by learning its Islamic history, culture, and civilization. Explaining and clarifying this learning is necessary for all students, elites, and government officials in Malaysia for further growth and development. The current research used the method of collecting library information with analysis and conclusion along with a logical and argumentative approach and achieved several results including 1. Awareness and information in the field of history, culture, And the Islamic civilization of the Malays are inevitable for the formation and consistency of the human capital and the identity of the Islamic society of Malaysia. Give. 3. This information will be necessary to further form Islamic solidarity that is closer to Islamic traditions. Malaysia is one of the leading Islamic countries that is trying to rebuild the religious identity of its Muslim society by learning about its Islamic history, culture, and civilization. Explaining and clarifying this learning is necessary for all students, elites, and government officials in Malaysia for further growth and development. The current research used the method of collecting library information with analysis and conclusion along with a logical and argumentative approach and achieved several results including 1. Awareness and information in the field of history, culture, And the Islamic civilization of the Malays are inevitable for the formation and consistency of the human capital and the identity of the Islamic society of Malaysia.

Hassan ibn Zāhed Kermāni is the Persian Muslim alchemist of the 8th century, who immigrated to India and wrote, at least, three valuable alchemical works in the Persian language.   He explains alchemy as a knowledge relying on divine revelation hints which on the other hand, can also be interpreted in a natural science context. In some issues, Hassan ibn Zāhed uses Quran verses and phrases to explain the divine dignity of alchemy as the superior science. Also, in some other cases, he interprets Quran expressions to alchemical concepts and instructions, directly. In the present study, Quran phrases inserted in Kermāni`s books have been reviewed and then major alchemical interpretations of the Quran on two above-mentioned issues have been discussed. However, his texts contain some other Quran phrases, although have no alchemical indications, at least demonstrate Kermāni`s full experience in the holy Quran as a Muslim scientist. As concluded in this paper, the context of Hassan ibn Zāhed Kermāni confirms this point of view that all of the sciences, including alchemy, are included in the Quran and hence could be deduced from the holy Quran. What is stated in this article is a representation of Hassan ibn Zāhed`s opinion and is not necessarily approved by the author. The author believes that Kermāni`s opinion about the alchemical interpretation of Quran verses is exaggerated.

Islamic civilization has a maximum interpretation of religion with a transcendent goal. Islamic civilization is a system of values that cannot accept any predetermined framework of the outside world. Therefore, it seems logical that Islamic civilization will face many more challenges with worldly issues, including communication technologies. Given that communication technologies are both opportunities and threats, like a double-edged sword, contemporary Islamic and Muslim civilization builders are on the one hand trying to analyze the opportunities that such technologies have provided for Islamic civilization, and on the other hand, in explaining and reducing the threats and challenges between these two areas. Accordingly, the main question of the research that the researchers seek to answer is, what opportunities and threats do new communication technologies have for the modern Islamic civilization, and what are its basic challenges? In this research, the qualitative documentary method is used and the data used includes using the verses of the Holy Quran, hadiths and hadiths as well as interpretations related to these verses and hadiths. Data analysis is based on content analysis of these concepts. The findings show that by referring to the verses, traditions and events of the beginning of Islam, the approach of Islamic civilization can be evaluated in such a way that it accepts communication technologies to the extent that it does not distort the nature of the teachings of Islamic civilization, of course, it is not intended that this technology s in the field of society. Also, the origin of the difference between the ideas of Muslim civilization builders in the application of communication technologies is the difference in the thematic method, not the difference in the nature and principles of religion. Due to the fact that Islam is a dynamic religion, contemporary Muslim thinkers and jurists should take steps towards the application of communication technologies in line with the lofty goals of Islamic civilization, that is, cooperation between the field and the university is necessary.

Trade has been one of the most important parts of people's lives since the past, through which people could satisfy their need for different goods through exchange with each other. In fact, the need for different goods that either did not exist in a land or was very limited opened the way for business trips so that merchants and traders could supply the different goods needed by the people of their cities from other cities and lands. Therefore, the expansion of business trips created the need for different shelters along the way to the destination city; Because merchants and other travelers needed to have a short stay in a place to buy and sell in addition to rest. Funduk was one of these shelters, which is comparable to Khan with some differences, As the Khan was a place for travelers to stay, it also had a commercial function for merchants. Khan could be built both inside the city and outside it on the route of the caravans. While Funduk was a commercial place as well as a residence for merchants and other travelers, which was built inside the cities. This research aims to answer this question by using the available sources, what were the places and functions of Funduk in the west of the Islamic world. It seems that Funduk was more of a commercial house with the possibility of temporary accommodation for merchants and travelers, which was built inside the cities, but the appearance of the building and even its functions were different based on the type of stay of travelers and the existing conditions in each period.

Ali Sami al-Nashar, an Egyptian scientist and one of the important figures of the contemporary Ash'ara, returns the Muslim intellectual system to the Qur'an and the Sunnah. According to him, the truths of the Qur'an include all areas of Islamic thought, both experimental and theoretical; For this reason, the scientists of the first centuries of Islam had an independent way of thinking and did not accept foreign ideas, especially Greek logic and philosophy. The purpose of this research is to investigate the intellectual system of Muslims with a descriptive and analytical method from the perspective of Sami al-Nashar and what is the intellectual system of Muslims from his point of view Al-Nashar's idealistic view of the history of Islamic thought does not mean a Salafist reading of the teachings and history of Islamic thought. According to him, they were the founders of the inductive logic of Muslim scientists, in which experimental sciences were formed; But the westerners have registered it in their name by violating the scientific principles. The findings of this research show that Al-Nashar's words about the establishment of the intellectual method and inductive logic by Muslim scientists and their opposition to foreign thought and science are not far from the truth and the sources confirm it.