نشریه علم و تمدن در اسلام
پیاپی 15 (بهار 1402)

In the history of human civilization, there have been therapeutic superstitions alongside scientific teachings. This case existed in the Arab society under the concept of "Noshrat" which meant a charm, amulet, or prayer to cure the sick and insane. The problem of the research is that with what examples has the Islamic culture made the concept of "Noshrat" scientific in the general culture? Based on the findings of the research, in personal life: cutting the mustache, washing the head with marshmallows, depilatory, fragrance, toothbrush, honey, pecan, eating and drinking. In family lifestyle: looking at beauty and sex, in social lifestyle: meeting friends and talking with others. In the environmental field: walking, riding, swimming, and looking at the green, examples of knowledge based on this concept were introduced. As a result, the era of the 6th Imam, in addition to humanities, is also known as a unique era in the fields of medical sciences. In addition, the health system in Islamic culture includes a wide field that includes the society and even the environment, and this issue conveys the macro view and comprehensiveness of Islamic culture in health sciences. Also, Ahl al-Bayt considered the current needs of society and the post-modern needs of societies at the same time in the scientificization of health. Also, a superstitious idea can be transformed into a scientific idea by changing the example by the cultural elements; Without losing the title of superstition.

In the 6th and 7th centuries AH, nearly forty Madrasahs were established in the two important cities of Damascus and Aleppo. This number of Madrasahs in only two cities, when compared from a quantitative point of view to the number of previous Madrasahs in Islamic civilization, especially the Nizamiyyah Madrasahs in a significantly higher number of Islamic cities, shows the significant point of the importance of the phenomenon of Madrasahs of Damascus and Aleppo. This phenomenon has become worthy of study in terms of motivations and effective factors in the construction of these Madrasahs. The present research has obtained the descriptive-historical information of these Madrasahs by examining the most important historical sources of this field with a library method; Then, by using Pierre Bourdieu's theory of capital, with the method of qualitative analysis, it tried to match the phenomenon of Madrasahs with the principles of this theory; Based on this theory, Madrasahs as cultural capitals are supposed as the appearance of institutionalized cultural capital to play a role in the development of the social field of the religious discourse of the Shafi'i and Hanafi sects, a factor for attracting respect towards the Zengi rulers and as a result, the development of their symbolic capital by which the continuity and increasing of their soft legitimacy have been recognized in the society.

Ali bin Ahmad bin Mohammad Daqaq from the Imamiya Ray School has provided many narratives to Sheikh Saduq. Less data has been given by Imamiya sources about this narrator. The research question is, "Why did the famous scholar of Imamiya refer to the news of this person and what kind of news did he receive?" The proposed hypothesis is that he was one of the narrators of the Imamiya School and had news in line with the Imamiya beliefs and Saduq could use it in composing his works and it was compatible with his thoughts. The current study has dealt with the introduction and influence of this person in Saduq's works via a descriptive-analytical method. The findings suggest the Twelver Imamiya and the reliability of this hadiths scholar that in many cases, his reports are compatible with other thoughts and sources. A significant part of his narratives is verbal and reports about Fiqh (Islamic jurisprudence) and ethics can be seen. Narratives related to the history of the 14 Infallibles, some texts of imams, especially Hazrat Hojjat (Imam Mahdi), Al-Zīyārah al-Jāmiʿa al-Kabīra, and treatise on law by Imam Sajjad are also parts of his news. Benefiting from professors such as Muhammad bin Jafar Asadi, the lawyer of Ray, and Muhammad bin Yaqub Koleyni, the great Imamiya hadiths scholar, has proved the place of Ali bin Ahmad as a narrator.

The Arbaeen procession, which has now reached a global scale, has depicted a manifestation of the united Islamic nation and a dynamic and symbolic movement of religious culture and civilization.  The research question is, what are the civilizing functions of the Arbaeen procession with a sociological approach?  The writing of this article is the result of 40 interviews with academic and seminary elites using a qualitative method of thematic analysis and text coding, and extracting key and selected concepts and categories of civilization that has finally reached multiple categories.  The findings of the research show that identity-building, order, and integration are among the social-civilizational functions, deepening spirituality and self-improvement are among the moral-civilizational and authority-creating functions, the unity of the Islamic world, and security, is part of the political-civilizational functions of the Arbaeen Hosseini march.

Umayyads (Haqq: 132-41) despite all the strictness and intolerance they had towards some sects and races, especially Iranians, they were tolerant in some cases due to political and social necessities and to advance their sovereign affairs. Examining their tolerance in religious matters and knowing their performance in this field can provide a useful experience from the past to our Islamic society. The question answered by this article is: How was the tolerance of the Umayyads in civil affairs and what effect did it have on the improvement of the administrative organization of Islamic civilization? Analyzing the sources with a descriptive-analytical approach shows that although the Umayyads had a lot of violence and strictness against the people, especially the Iranians, but they, as in the administration of vast Islamic lands and in the creation, development, integration and organization of their administrative and judicial affairs, They did not have enough experience and ability, in administrative and civil matters, they have used civilizations such as Iran and Rome, which had valuable experiences in this field. This has caused us to witness the participation of non-Arab and sometimes non-Muslim ethnic groups both in the formation and in the interpretation of courts. This, in turn, has made Muslims familiar with civil matters and has gradually provided the means for their independence in this field

In the 19th century, under the pressure of imperialism and due to the neo-Shinto developments along with the national-aristocracy revolution of Meiji, the empire of Japan came out of isolation and began to carry out the process of modernization. One of the requirements of modernism is globalization and knowledge of the nations and peoples around the world. From this point of view, especially after the formation of pan-Asian ideology, Islamic studies also started in this country. Pan-Asiaism soon merged with extreme Japanese nationalism, and the idea of Hakkoichiu, which was its most extreme form, was dominated by the military. The main data of this research are the articles and research of Japanese people during the Hakkoichiu era, also the approach used in this research is the 19th-century national-global studies that emphasize the interactions and the nature of native culture. The question of the present article is that How Islamic studies from the perspective of Hakkoichiu during the years 1926-1945 was created and what process did it go through? The result of this research is that due to the political conditions of Japan, which was connected to its economic power, indifference towards the Islamic world gave way to large investments not only to study this region but also to attract the support of Muslims to create harmony between Islamic and Japanese values.