نشریه علم و تمدن در اسلام
پیاپی 12 (تابستان 1401)

Moein Al-Din Moallem Yazdi (The deceased 1387 AD) is a jurist, narrator and historian of Al-Muzaffar (1313-1393 AD), and the author of "Mavaheb-e Elahi« as the canonical source of the aforementioned post-Ilkhanate local government. Due to the vast historical information about some local governments in the 13th century, moral concepts, and literary and cultural affluence, this book deserves idoneous attention. The basic problem of this writing is the representation of Moein Al-Din Yazdi's historiography method, that is, the method of compiling and arranging historical data in writing Mavaheb-e Elahi, which is influenced by things such as the background of the historiography method of that time, the thought system, and the historian's point of view. In the current research, we are faced with the question of what are the characteristics of Moein Al-Din Yazdi's historiography in terms of writing method and basically, these methods used by Yazdi lead to writing chronicles. Has he written analytical and causal history? Employing library sources, the findings of this descriptive-analytical research assert that Yazdi's historiographical method in Mavaheb Elahi is in line with Iranian-Islamic historiography in previous centuries due to many similarities including providential and religious vision as well as the nature of court historiography. What's more, armed with an intelligent system based on historical, doctrinal and political insights, Moein Al-Din Yazdi has worked out an ornate and stilled history that enjoys features such as comprehensive approval of Al-Muzaffar rule, the magnanimity of Muzaffar rulers, praising the position of Muzaffarid Sultan, biased exaggeration towards some figures, attempt to provide historical data relevant to the Qur'anic concepts and religious hadiths as well as depicting geographical and cosmic information alongside analyzing events. Additionally, often including politico-military data, Moein Al-din Yazdi has mainly approached chronology and receded from the cause-effect standpoint. The arrangement method of contents and the order of expressing historical information in Mavaheb-e Elahi is based on the chronological sequence the same as that of common historiography (Hijri-lunar) in the Iranian-Islamic historiographical method.

Kath, a city located east of the Jeyhun River, was the town of Khwarazm, the ancient capital, and the first political, social and economic centre of the Khwarazm region. This city, together with Jurjaniyeh (Gurganj, Organj), turned the province of Khwarazm into one of the bright centres of Islamic civilization in the east of the Islamic world. Kath was considered an important city in the early Islamic centuries, but gradually its importance and status decreased and Jurjaniyeh took Kath's place as the seat of Khwarazm. What were the factors of Kath's prosperity and importance and why it lost its prestige and prosperity is the issue that this article seeks to investigate? The research method is descriptive and analytical, relying on library sources. The findings of this research show that Kath was a prestigious and prosperous city long ago, due to the centrality of the province of Khwarazm. Abad markets and extensive trade with the Turks were a sign of the commercial prosperity of this city, and the abundance of scholars and scientists was a sign of its scientific prosperity, especially during the reign of the scholarly family of Al-Iraq over this land. The prosperity of Kath did not end until the 4th century of Hijri, and from this time, due to the frequent floods of the Jeyhun River and the destruction of parts of Kath, and more importantly, the prosperity of Jurjaniyeh (as the new centre of Khwarazm), Kath lost its importance and prestige, Degenerate.

As a research tool for understanding the truth, semiotics plays an important role in revealing hidden signs, mysteries and religious symbols. During the Safavid period, metalwork was of great importance and had cultural, artistic and religious value in material and spiritual dimensions, as Iranian artists in this period provided a connection between art and religion by using metal, for this reason, the research to investigate the semiotics of religious symbols in Safavid metalwork, the present paper seeks to answer the question, what religious symbols were used in Safavid metalwork motifs (vegetable, animal, and composite)? The method of research is descriptive-analytical and data collection has been done using documentary sources, observation and interviews. The results of the research have shown that the most important symbols in the motifs (vegetable, animal and composite) of the Safavid era were Botte Jaqqe(Paisley), Lion, Peacock and Shirokhurshid. Although these symbols have had different meanings throughout the ancient history of Iran; in this period, there have been changes in the concepts of symbols and signs in the motifs, that is, in addition to the inherent concept of the symbol, they have taken on new concepts, which was the connection with the Islamic culture and the Shia religion, and the tendency to take the mentioned symbols religiously. Increased.

Zilu (kind of pileless carpet or rug /زیلو) weaving is one of the old and old arts in Yazd province and Meybod. The matter of this research is to investigate education and in other words how to communicate between teacher and student in this profession. The fundamental question of this article is how the relationship between the teacher and the student and the description of the formation of this relationship from different angles and answers to more secondary questions such as the age and gender of the students, the type of relationship between the teacher and the student, the wage of the teachers, the stages and courses of learning, the methods of learning. And teaching is how to choose a teacher and its criteria, etc. The research method in this research is field and interview. For this purpose, more than ten famous people in this field were interviewed, with an average age between fifty and seventy years. The findings of the research indicate that education in this profession is completely oral and in a teacher-student way and the age of starting education in children was between 6-7 years on average. In this way, learning had grades, and these levels were different and changed depending on the student's intelligence, assiduity and interest. Women played a lesser role in Zilu weaving and provided more preparation for the work.

Noorullah Shoushtari has described the history of Shiism in Majalis al-Mu'minin. In this book, he describes his insights and basics of historiography in the form of describing the "purpose" and "subject" of historiography and the need to pay attention to audience studies and speaks of the necessity of reviewing the narrations of the book Majalis al-Mu'minin. Shushtari's method of historiography in this book is "the combined method", which in some cases is accompanied by "the analytical method" because he defines the subject and purpose of historiography and selects narrations that are similar to his views on the history of Shiism in pre-Safavid Iran through comparison and argument to reveal the truth she wants to the readers. Shushtari has used various methods of historical compilation to compile history, such as compiling history on the issues of cities, genealogy, governments, and especially compiling history by class In such a way that the method of compiling and arranging the book of Majalis al-Mu'minin can be called an Encyclopedic style. This research aims to study and analyze the insight and Historiographical method of Noorullah Shoushtari in the Majalis al-Momenin. This research aims to show Shushtari’s initiative in writing Shiite history and culture. The research method is descriptive-analytical using library studies. The result of the research shows that despite the criticisms of the historiography of Noorullah Shoushtari, he can be considered one of the founders of purposeful research in Shiite history because he sought to defend Shiism in the form of describing the actions and activities of Shiites.

Malek Bennabi (1905-1973 AD) is one of the most influential thinkers and great figures of the reformist movement in the Islamic world and Algeria. With his scientific works, especially in the field of Islamic civilization, he dealt with the intellectual confrontation and political colonization of the West. It also offered scientific and practical solutions to overcome the decline of the Islamic world and revive Islamic civilization. He believes that contemporary civilizations have emerged as a result of the harmony and coherence between the three elements of "soil, man and time" and under the influence of an effective religious force. He emphasizes the existence of a fourth space, the "network of social relations." Bennabi intended to study the components and currents of the proponents of contemporary Western civilization and based on them, provide solutions for confronting and advancing Islamic civilizationThis article deals with a descriptive-analytical approach to the study of contemporary Western civilization from the perspective of Bennabi. What is the definition of contemporary Western civilization and civilization from Bennabi's point of view? What are the components and currents of contemporary Western civilization from Bennabi's point of view? One of this research aims is to examine Bennabi's views on contemporary Western civilization. The Prophet's approach is a civilizational manifest with a focus on the subject of the Qur'an, anthropological studies, and civilization. The prophet of contemporary Western civilization has special propositions and components such as colonialism, Orientalism and democracy.