فصلنامه تاریخ فرهنگ و تمدن اسلامی
پیاپی 42 (بهار 1400)

The objectification of Islamic civilization in the contemporary world is based on the practical perception of Islamic culture from the original Islamic sources, including the book of revelation. The main question of this research is that in the holy Qurchr('39')an, the use of family terms such as fatherhood, motherhood, brotherhood, sisterhood and childhood in religious, social and historical issues of different societies, are based on what functions in the field of culture and civilization? Using the method of in-text and out-of-text interpretation and by refereeing to the Qurchr('39')an, it was revealed that considering the society as family is a discourse in the Qurchr('39')an under the policy of cultural and civilizational exaltation of the Islamic Ummah and its functions have been to pay attention to the historical identity, solidarity, cooperation and social resilience, reform of subcultures and confrontation with countercultures in a religious and non-religious society. As a result, it was found that this idea has been used in three types of attitudes, tendencies and behaviors of the religious and non-religious communities and has been considered in relation to the past of history, the contemporary world and the end of history.

The present study aims to explain the requirements of the humanities as one of the intellectual foundations in the creation of a new Islamic civilization and to study the duties of Muslim thinkers using a descriptive-cause and effect method. The research findings show that some of the requirements have preliminary aspects, which are: "identity formation of Muslim scholars" which prevents the worshipful view of the material manifestations of Western civilization, "unity and cohesion among the Islamic thinkers" which promotes the concept of " The ummah and the thought of the savior (PBUH) and the "ability to understand the Islamic Arabic texts" which leads to a deep understanding of the Qurchr('39')an and hadiths in order to produce knowledge. The other part of the requirements is related to the stage of acquiring knowledge, which are: "production of science based on the Islamic principles" and "systematization based on Islamic humanities", which according to the Islamic principles, coherent systems consisting of religious propositions is created.

The Fatimid Shiite government came to power in two parts of North Africa between 567 and 297 (AH), first in Africa in 262-297 (AH) and then in Egypt in 357-567 (AH). The government has played an undeniable role in spreading Islamic culture and civilization, Shiite teachings, and revealing the manifestations and components of Shiite identity. Among the sources of Fatimid narration, the book "Sharh al-Akhbar fi Fazachr('39')il al-Aemeh Athar" written by Qazi Numan (d. 363 AH) is of great importance. The main issue of the research was providing a descriptive answer to this question: in the content of Sharh al-Akhbar, how much attention has been paid to the components of Shiite identity and how much and how has Qazi Numan reflected these components in his book? Using the content analysis method, the data of the book in question were extracted and the research results were analyzed and evaluated with an interpretive approach. According to the research findings, the components of Shiite identity are significantly reflected in the book. In fact, the highest amount of reflection is related to the components such as: Imam Ali (AS), Imam Hassan (AS), Imam Hussein (AS), Fatemeh Al-Zahra (AS), and Ahlul Bayt (AS) and the least amount of repetition and reflection has been focused on the components such as: Arbaeen, Nimeh Shachr('39')ban, and so on.

The Safavid era can be considered the period of consolidation of the tradition of womenchr('39')s rule in history, because they acquired the necessary tools and means to participate in the political and social issues. The question is, what role did the women of the ruling body play in the political developments of their society? Findings obtained using a descriptive-analytical method based on library resources show that women in the governing body with titles such as wife, mother, sister of the king and rulers, were able to play an effective role in various fields such as the establishment of the Safavid state and political and foreign relations.  This role-playing became more effective, and sometimes more destructive, as the end of the Safavid rule approached. At that time, due to the training of the crown prince and other princes in the harem, which led to the rise of weak and incompetent kings, women gained power and influence and conspired to weaken the Safavids.

The study of the effect of various factors on the decline and destruction of civilizations, especially Islamic civilization, has always been of interest to the researchers. The Muslim state of Mamalik has been one of the most important states in the history of Islamic culture and civilization for nearly three centuries. One of the effective factors in the decline and destruction of Mamalik has been the frequent outbreak of cholera and plague, which, in addition to high human casualties, has led to the destruction of the infrastructure of that important government in the history of Islamic civilization. This article, with a descriptive-analytical method based on library sources, seeks to explain the impact of cholera and plague as the effective factors in the collapse of the Mamalik government. Findings show that the frequent outbreak of cholera and plague in the Mamalik era has had a devastating effect on the cultural situation and various parts of the Mamalik civilization. By spreading superstition, it has reduced rationality and by weakening the civilizational infrastructure, it plunged the Mamalik government into the abyss of decline and extinction.

Part of the art of the Qajar era is focused on folk artists, and their works of art have had the opportunity to appear mostly in the religious places such as the holy shrines. The aim of this study is to investigate the aesthetic values ​​of murals of religious buildings of this era based on the form and meaning relationship. The authors seek to answer these questions: What are the structural and aesthetic features of the murals of Qajar religious buildings? How did aesthetic values ​​emerge in the folk painting of holy shrines? The research method is descriptive-analytical using library resources and field information. The results of the research show that the aesthetic values ​​of folk arts are not explicitly revealed in the work of art, but are hidden in its heart. This means that these religious values ​​and beliefs surround the whole process of presenting the work and are explicitly visible in the content of the work of art.