پژوهشنامه تاریخ تمدن اسلامی
سال چهل و سوم شماره 1 (پیاپی 91، پاییز و زمستان 1389)

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.

Discussion about Islamic Culture and civilization and elements of its evolution and development is complex and needs comprehensive review. Why and how Islam emerged among Arabs who in comparison with other nations had not enjoyed considerable background and civilization and could develop and unite them, is a basic issue and deserves a separate review. But the issue that development and evolution of Islamic culture and civilization emanate from dissemination and propagation of Islamic teachings by Muslims Arabs on one hand and its integration with civilization and culture legacies of other nations, on the other, is the main topic of current research. The role of prominent and learned Iranian families in the interaction process of two Islamic and Iranian cultures till 4th Hejira century has been reviewed and explained in this article, so that while avoiding generalizing view, the role of one of the elements of such process can be recognized.

After the formation of Islamic Governement by the prophet Mohammad in medina and expansion of Islamic territory to the whole Arabia Peninsula and then to realm of Persian and Roman empires, the establishment and development of a financial and administrative organization was inevitable. Accordeing to historical sources, the heritage of Persian administration was entered into Islamic organization by dabirs. The main question of this paper is: What were the factors of entering and continued presence of dabirs in Islamic bureaucracy? What were consequences of their presence? It is shown that Iranian dabirs had an essential role in the formation and development of Islamic financial and administrative organization and especially in the arabization process of diwāns.

In this period, three French educational institutions, after having been founded in Paris, established gradually their schools in Iran. These institutions consisted of the Lazaristes schools, French alliance and Israelite alliance schools. But, quality and quantity of their activities, that formed a part of unknown Cultural history of Qajar period, haven’t been much investigated. Therefore, this article is going to study, first the aims of these Institutions, then the circumstance of their establishment and development in Iran. Furthermore, these modernist schools have encountered, in a traditional society, the socio-political challenges that affected the results of their works. Hence, this article will investigate, in another part of this study, the quality and the results of these challenges, in order to present a better valuation of the total activities of the French educational Institutions in Iran.

Madrasas and Madrasa Education, in terms of both quantity and quality, attained a remarkable progress in Ottoman Classic period, and reached the height of its splendor with the establishing of Fâtih’s Sahn-i Thimân Madrasas(875 A.H) and Sulaymâniyya Madrasas (965 A.H.). Undoubtedly, numerous factors and variables had a role in the occurrence of this historical and the educational- cultural phenomenon in this period in Ottoman lands. The needs of the Ottoman State to develop the administrative and judicial organizations and to provide specialists for these institutions, led efforts of the Ottoman Sultans to establish several Madrasas. Political stability and favorable economic situation provided possibility of large investments in order to expanded Madrasas. Other factors such as Widespreading of Waqf tradition, immigration of well-known scholars from around the Muslim world to Ottoman territory and policy of Ottoman Government in support of the Sunni Islam (tasanun-i fikâhati va Madrasa-yi), for their part, caused the expansion of Madrasas in the Ottoman lands in the classic period.

Among Imamiyya scholars there have been persons known as Tabresi/Tabarsi. Some researcher believes that this word must be pronounced Tabarsi; for it refers to Tabres, arabized word of Tafresh, a town between kashan an Isfahan, not to Tabarestan, attributed to it is known as Tabari or Tabaretani. In Contrast to this view, others, based on historical and geographical sources and morphology rules, have shown that this word must be pronounced Tabarsi; for it refers to Tabarestan, and that is true attribution.

Adhan (prayer call) as one of the cultural characteristics of Islam, contains a wide range of cultural and social elements which necessitates the study of Adhan as an occupation in Muslim's everyday life besides the considering it's origination and developments in Islamic history. Along with a brief review of historical background of Adhan in early Islam, in the present survey the cultural and social elements and official structure of Adhan and also the professional life of muezzins in Islamic society have been studied and it has been shown that the subculture of Adhan is clearly different from that of the similar structures one can find them in other religions and it is not a second hand adaptation from Jewish or Christian context.