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Egypt and Syria were part of the territory of the Shia Fatimid state (297-567 AH). With the rise of the Sunni Mamluk state in Egypt in 648 AH, studying the political and religious relations of the Mamluk with the Shia residents of Egypt and Syria gains great importance. The main question of this research is: what impact did religion and politics have on the religious and political relations of the Mamluk with the Shias of Egypt and Syria? This research has tried, through a descriptive-analytical method and by focusing on the vital role of religion in the political and cultural structure of the Mamluk state, to examine the religious policies and beliefs of the Mamluk and the Salafi Hanbali jurists of that era. The conflict of the Mamluk with the Ilkhanids and the establishment of the Abbasid caliphate in Egypt also added to the complexity of these political and religious relations. The findings of this research show that the hostile policy of the Mamluk towards the Shīʿas was mainly due to following the Ayyubids and fear of the Shīʿa background in Egypt and Syria.

Since the formation of Seljuks in the Levant, this region was subject to unrest, which continued the chaotic trend of the post-Hamdanid. What took place in the Levant in the Seljuk period was a series of replacing the governments by the soldiers of the same dynasty one after the other from 478 till 570 A. H. This research aimed to answer this question: What was the process of substituting governments in this period? To this goal, the reasons for the rise and fall of the Levant's governments and the records of substitute dynasties had to be analyzed. By using the quantitative historical method, the procedure of these substitutions was mapped. According to this study, the chronological process of substituting the governments had increased over time. The former disturbs were managed to be settled and the short-term rulers -inheritances of Arab tribes- to be altered by long dynasties, such as the Zengid and Ayyubid dynasties.

The existence of different sects and religions in the Ayyubid period (d. 567-658 AH) is one of the most important challenges people of that time faced. This issue forced their government to adopt different policies towards them. One of the most important religious groups in the mentioned period was Sofia. Studies about Sufis, who were able to play an effective role in various sections of the society and establish close relations with the government in the Ayyubid period, generally lack attention to the historical context, in which they lived, while no appropriate analysis of the time conditions and the ways of their interactions and relationships with various social institutions, especially with the government, has been presented so far. Using a descriptive-analytical method and citing historical sources, the present study sought to answer the question of what were the political, social, military, and religious positions of Sofia in the controversial arena of the Ayyubid government and how they was able to play a role in the relevant equations. The results of this research indicated that Sofia was able to penetrate into different sections of the society during this period and gain the support of the Ayyubids, while adopting an interactive religion-government approach and making material and economic benefits, such as construction and development of Sofia centers. In return, the Sufis helped to solve some of the political, social, and military problems of the Ayyubids.

Simultaneously with the rise of the Ayyubids, Sufism emerged from the state of individual asceticism and moved towards a systematic set with transcendent thoughts and a broader organization. In the Ayyubid period, we see intense religious conflicts, such as the Ash’arite divisions. For instance, the Mu'tazilites, imposed severe pressures on those, who believed in the freedom of thought and belief. Some Ayyubid sultans even banned teaching courses other than religious commentaries and principles. They even issued an order for the assassination of Sheikh Ishraq. Yet, the most stubborn clashes between Sunnis and Shias was common in this period. Ibn Jubayr pointed out part of these religious differences among the Shiites in the Levant at the time of Salah al-Din (Ibn Jubayr, 1370, 341). Politically, despite initial unity of Salah al-Din province, disputes were sown between his sons and brothers by dividing the areas under his rule. Throughout the reign of the Ayyubids, it became one of the main reasons for the weakness and eventual fall of this government, same as the clashes and confrontation between the Kurds and the Turkmen occurred in the form of Crusades. Other concerns in the period included the contradictory actions of the Ismailis and Ash'arites, as well as other political and religious differences. During this period, Sufism entered the path in the form of group experience. In the framework of this system, Sufi thoughts entered its philosophical stage in the 6th and 7th centuries. It was able to present many new ideas and theories to the society based on the philosophical language. During this period, with the organization and designing of new ideas, Sufism attracted attention of the government (the Ayyubids) and gained a special place in the field of religion, politics, and society. Also, Sofia, which used to be engaged in its own religious activities at the corners of mosques, moved to new places like monasteries, Zavieh and Rabat, under new political, social, and cultural conditions during this period. They came together there and the governments, which valued constructions of mosques and schools and allocation of endowments to them in the previous centuries, also added to the centers of Sofia as their third pillar during this period. Therefore, it should be said that this special position prevented the Ayyubids from ignoring this special and powerful movement, while they were forced to communicate with them during their rule. Although this relationship was generally based on a mutual supportive view, it sometimes emerged as an aspect though often appeared violent.

This research was done based on a qualitative approach and a descriptive-analytical method with reference to the main historical sources.

Assessment of the relationship between the Ayyubids and Sufis showed that this relation was formed in line with the culture of trading and mutual interests and was strengthened as soon as possible although sometimes taking the form of confrontation and leading to the negation of each other. In other words, due to their political, military, and religious preoccupations, the Ayyubids tried to reconcile with Sufis and use their pervasive influence among the different sections of the people, thus benefiting from their good prayers for social legitimacy. On the other hand, in addition to gaining many economic benefits, such as construction of monasteries, they enjoyed political, social, and military positions. Based on the study of historical sources, we could see that Sufism was mentioned, along with the jurists, as one of the important classes of the society. With their support for Sofia, the Ayyubids were able to take their first steps in using this group as one of the non-repressive or peaceful means of controlling the political, social, and economic turmoil in the Levant and overcome the existing problems.

In the 5th and 7th centuries A.H., was created great transformation in all arts, industry, and sciences (including pottery art). Seljuk potteries, were restored the glaze technique, so can be attributed lusterware style to them. Kashan at the beginning of the seventh century A.H. was one of the major centers of pottery and for several decades produced wares that they had fine technique. Almost contemporary with Iran, Raqqa in Syria under rule of Ayyubid, was became one of the major centers for the production of pottery and artwork. The traces of Raqqa and Kashan are so similar, so that it is sometimes difficult to distinguish them. The purpose of this article, identify similarities and differences is between two styles of pottery of Kashan and Raqqa, and eventually, identify of interaction is between these two styles. In this regard, in this study, we have tried to answer the following questions: What are the similarities and differences between these two styles of pottery? Which of these two styles of pottery is older? The research method in this article is based on method of descriptive – analytical, and from library resources has been used to explain the subject. By reviewing the traces of lusterware style of Kashan and Raqqa can achieve some kind of fusion style that is influenced by the art of pottery of Iran. So, pottery style of Kashan has been older and potters of Kashan have been able to many of techniques and decorative art themselves transferred to Raqqa.

Salahuddin Ayoubi, as the most influential person in the Ayubi government, in addition to the political struggle, with a particular kind of cultural struggle to confront the Fatimids. He considered himself an advocate of the Sunni, made many efforts to protect Sunni people and deal with the Ismailis. The most effective and effective methods that could help him achieve his goals without serious military conflict and without sensitivity among the Ismailis was the use of several new schools of the Sunni Foundation. Schools that formulated government with specific jurisprudential and educational standards. The Seljuk and Zangyan experiences were used in this way. The main issue of this paper is the study of the various methods of Salah al-Din's cultural struggle with the ideas of the Ismaili and the teachings of the Fatimids, as well as the functions, features and history of Sunni schools during the Salah al-Din period.

The strategic areas like Syria, Jordan, Lebanon, and Palestine during the significant historical era of Ayubids up to the end of Mamalik have been observant of the most important events of the political history such as constant crusade wars and Mongolian assault. These military and political happenings along with the cultural and social situations of this era provided the development of various intellectual trends among the Sunnites and Shiites of this region.
Reviewing these intellectual trends can be valuable in regard with the identification of historical origins of the present intellectual and political events in this part of the Islamic world.
Relying on descriptive-analytical approach, the present article is to answer the question related to the identification of effective intellectual trends as the historical heritage in this area following the investigation of cultural and social conditions of this area during Ayubids and Mamalik era.
The findings of research illustrates that it can be referred to the development of Sufism and some deviated Shiite and Sunnite trends as well as revealing prejudice in dealing with the great thinkers.

In 6th century AH, main lands of northern and northwestern Iraq and almost all Syria (except the parts under the control of Crusaders) were the territory of Sunni Zangi rulers who were in power for approximately a century and a quarter. In an overall look, the Zangids were succeeded to create a Sunni political and social authority. For obtaining this goal, they pursued a practical strategy that was a close correlation with the Sunni Ulama and helping them to be appointed in political, administrational and social positions. Consequently, the Zangids were benefited of Ulama`s administrational capabilities and also attaining more political legitimacy. It seems that this interaction was generally fruitful for both sides, Ulama and the Zangids, or for the people of the Court and the Madrasah.

The sixth lunar century is consideredto be one of the mostsensitiveperiodsof the western part of the Islamic world. Given that, theAyyubidgovernment was established in one of the most criticalperiods of Damascus (Shamat). From among the political events of that time, we can refer to events resulted from the political movements and brutal crusade invasions onthe heritage of the Fatimidsgovernment serving the SaljuqAtabeks.TheAyyubids territoryextended from Egypt to "Foratiyeh” island and was regarded as thehearthof civilization heritage and a good number of events.Given the crucial role played by this Islamic government in Jihad against the crusaders, studyingits bureaucracy in this civilization areacan prove effective in clarifying the administrative, bureaucratic and governmental systems of this dynasty. With that in mind, the present descriptive-analytic study aims to study the Ayyubid governmental andbureaucratic systems. To that end, it studies the historical background and process of formation of this system within this civilization area. The hypothesis tested in this study clarifies the point that the structure of the Ayyubid government and its bureaucracy system was more influenced by the Saljuqs,theAtabeks and the circumstances of the era than by the Fatimids, while adaptingitself to the needs and demands of its age.

Abol Abbas Ahmad Ibn Mostafe,titular to Al-Naser Le-dine Allah, that this age was longer than all of the Abbasian prelates, he takes a lot of effort about political relations that requisition the fore past grandeur caliphate like to the first period. The straggle succession between seljuks off and the expansionist Kharazm Shahian government and has some controversies those with Ghorian government beside, creation the best opportunity for realize wishing prelate for raise the caliphate sinker to topic the best diplomacy position in Islamic world. He unites Zangain and Ayyobian against the joint enemy, crusades, in the Egypt, he can establish the caliphate in those realms and use them like an apologetic block to aggressive crusades. In the article, writer tries, after valuating religious and scientific life's Naser, studies his actions during his forty seven years caliphate in western Islamic realms.

The collapse of Fatimids and the Ayyubid's coming to power in 567 AH was the beginning of a process which transferred a lot of achievements of Islamic civilization from Iran into Egypt. In other word, the replacement of Ismaili Fatimid Caliphate with a sunni
sultanate loyal to Abbasid Caliphate in Baghdad caused constructive relationships between the sunni Iran and the sunni Egypt. An important aspect of this relationship was the migration of some groups of Iranian 'ulama into Egypt who were there mainly involved in the recently changed system of education and the new sunni court of Ayyubids. This migration not only transferred a lot of achievements of Islamic civilization into Egypt, but also caused some political, intellectual and social evolutions there and introduced a new class of sunni elite in Egyptian society.

In the 2nd half of the 6th century A.H., when the Ismaili Caliphate in Egypt was in the worst political situation, a series of political Sunni figures managed to reach the important position of Vizara some times. They, who were sympathetic towards the Sunni Caliphate of Abbasids in Baghdad and eventually made the Fatimid Caliphate to fall, during their Vizara for Fatimid dynasty, had to have the same and special religious policies in order to defense themselves in the political competition against their rivals in that field. The most important point of these religious policies was the benefits of having good and practical relationships with some outstanding Sunni clerics. Studying these relationships can help us to analyze and explain the roots of Sunni uprising to power in Egypt during the period of Fatimid's fall and Ayyubid's appearance.

ABOL ABBAS AHMAD EBNE MOSTAFE, titular to NASER O DIN O ALLAH, that this age was longer than all of the ABBASIAN prelates, he does efforts about rang interior and exterior politics that requisition the forepast grandeur caliphate like to the first priod. The struggle succession between seljuks off and the expansionism KHARAZM SHAHIAN government and do controversy those with GHORIAN government beside, creation the best opportunity for realize wishing prelate for raise the caliphate sinker to topic the best diplomacy position in that moslemism world. He with constitution unionist together ZANGIAN and AYYOBIAN against the joint enemy, cruciates, in the EGYPT, he can establishment the permeance caliphate that the realms, use of those like to apologetic block to christion aggressives and with do it and free plane becam federate together IRAN'S ESMAELIAN and GHORIAN against KHARAZMI government and horness those power. In the article, do effort reader, after the valuate churchly and scientific life's NASER, check the collection actions him that the forty seven years age caliphare that the rang interior and exterior politics in the based onward to government political goals.