مجله تاریخ و تمدن اسلامی
پیاپی 12 (پاییز و زمستان 1389)

As an expression of the ideas of “remembrance” and “prayer” in the Koran, the Friday prayer is primarily the manifestation of the communal worship of God. Surviving reports of the contents of the sermons by the Prophet, Imams, and the first four Caliphs during the
Friday prayer, show these sermons to have occasionally included social and political contents. However, in the course of the evolution of these sermons, changes in their substance and signification transformed them into discourses with completely political and
governmental contents. The most important of these changes was a requirement to pray for the ruling Caliph by whomever delivered the sermon. As a result, the notion of "sermonizing in someone's name" was created and came to generally signify the legitimization of that person's rule. The imposition of purely political functionalities upon the sermons that were delivered at Friday prayers, gradually erodedtheir sanctity in Islamic history.

In this study is investigated the “bound woman role” or the behavioral norms from them in the middle ages the hypothesis is that nominating is the first protruding of “bound woman role”, and there muse be a etiological relation between the “bound woman role” and hence nominating. On this basis, at first are surveyed the bound woman
names as the title denoting feminine beauty and looking characteristics, kindly names, humiliating names, work derivative names, behavioral worth names, blessing names and the names taken from the locations in order to acquiring the nomination patterns. Then,
these patterns are compared with the social roles obtained from the historical facts in order to answer the question that what kind of relation was between the “bound woman role” and its slavery and gender in the middle ages?

This paper deals with three main effects of Avicenna on the Islamic Astronomy. First, he, methodologically, made a remarkable distinct between Astronomy, as a proofed and mathematical science, and Astrology, as a conjectural knowledge, and hence, he made a principal separation between Astronomy and Astrology, while these two assumed to be permanently as a united whole throughout the Babylonian, Greek, and Hellenistic periods. Second, his defense of the Aristotelian philosophy against the experimental doubts of Bīrūnī. Third, the effect of his peripatetic ideas on the astronomical activities in the first period of Maragha observatory, namely, the scientific circle established by Nasīr al-Dīn al-Tūsī. These effects bear some positive and negative consequences on Astronomy; the first may be assumed as a step to forward, while the two latter ones diminished the power of Astronomy as an experiential science and made it unable to change the customary, dominant ideas of the natural philosophy, or, in some places, reduced it as a purely geometrical science.

Egypt Bahrī Mamluks period was a witness of the Conversion of Coptic Christians to Islam. The Dominance of Copts on governmental [institutions] divans led to growing the hates of both culama and Muslim people as well as occasionally rising some rebellions againse
the government accompanied with rebellions of Muslims within different periods of riots. The rebellions made to governors the issue orders for the sake of applying of “Ordinances of Umar (Al- Shurut al- Umariyya)” in the Coptic society. Having shown reaction, a number
of Copts tried to show appeara superficial intend to Islam and to make themselves free from the limitation caused by such the rules, while they continued their relations with their previous coreligionists. Such superficial acceptance of Islam resulted the growing anger of Muslims which leading to the rebellion of 755 A.H. which became a thueat to
the life and the social security of Copts. Therefore a great number of them turned towards Islam and joined to Muslims. The mentioned tendencies separated Copts from divan and, generally, the structure of the political power in Egypt and limited their number.

Restoration, reconstruction, renovation and rehabilitation of the monuments and architectural of the past is a notable aspect of architectural course in the Timurid period. The pioneer of this course was Timur (Tamerlane) himself. He spent much wealth for the
construction, and rebuilt some of the remaining buildings. His son and successor, Shahrukh, overtook his father in the architectural patronage and reconstruction. In the reign of Shahrukh, the princes and courtiers got relatively authority for restoration. After Shahrukh, this process was continued by Timurid kings like Mirza Abu’l-Qasim Babur and
Sultan Abu-Sa’id. Sultan Husayn Bayqara and his vizier, Ali-Shir Nava’i rebuilt some of the previous buildings. Many of the officers, as well as rich people out of the court, increased buildings through various constructions. In comparison with the vast architectural
activities in Timurid period, what is remained is little. However, the Timurid historians’ reports can compensate the shortage of information relatively. It seems that this part of Timurid architecture has been neglected by scholars.

Tūgh is one of the Shi’i religious “‘Alāmat”s which is to be studied from ritual, religious, anthropological, and artistic viewpoints. In particular, the epigraphs of the Tūghs contain the Qur’anic sūras and verses, the Most Beautiful Names of Allah, the names of the Fourteen Impeccables, the Great Blessings, and other prayers. These inscriptions indicate the general orientations or the Tūghs that are mainly based on recourses, glorification and remembrance of Allah, remembering the Impeccables, seeking help, and Shi’i ideals and slogans. These Tūghs are mainly souvenirs of the late Safavid to the early Qājār eras.

Ibrahimiiyya, the most important School in Kerman in Qajar era, was established by the order of Ibrahim Khan Zahir al-Dawla, the governor of Kerman (1218-1240), for promotion of the Shiite sciences and culture in this city. He also devoted some properties to the school so that the necessities of the duration of the activities could be supplied. In spite of this, it didn’t take much time and unlike its founder, Ibrahimiiyya was changed to a Scientific-Cultural center for activity of new sect of Shaykhiyya and continued this role until the end of Qajar dynasty. Its founding show that Haj Mohammad Karim
Khan, son of Ibrahim Khan, and after tending to Shaykhiyya religion and tendency for leading the Kerman branch of the said sect and with changing the contents of the Devotion Letter of Ibrahim Khan, not only he allocated the produced endowments to himself but also he appointed himself as the manager of the school. In addition to this, he
also devoted new properties to Ibrahimiiyya. Therefore the said School was changed to Scientific-Advertising center for the thoughts of Haj Mohammad Karim Khan and his successors with sufficient financial support and without interference of experts of religion.

Many scholars have suggested that, in the Islamic culture, there was a firm and deep relation between the arts and the Islamic mysticism. As the Sufi poets tried to present their mystic intuitions in poems, the Islamic artisans and craftsmen tried to realise their mystic findings in there are works artefacts, buildings, calligraphy, paintings, music, etc.
Such an assertion is based on two premises:(1) The non-modern Islamic milieu was full of spirituality in spite of many reports about villainous acts in it;(2) The art works which we have inherited from the non-modern Islamic culture are of spirituality enough to lead us to
somehow contending the spiritual character of their creators, or, at least, the spiritual milieu and the context in which they were created. But in fact the efforts for showing reliability of the premises are not enough. We know that a good number of the Islamic artists were Sufi but all of them were not so. Hever the less we can also find many
historical instances showing that the milieu was full of mysticism as well as the prominent effective artists were Sufi or, at least, had Sufi trends. Moreover, in the Islamic society, the men who had public acceptability, i.e. the moral leaders, were Sufi or had somehow
relation with Sufism and mystic cycles. In this article, the present author introduces many instances from the Persian literature and historic texts to show the relation between Sufis and art, as well as the relation between the Iranian Muslim artists and mysticism.