فصلنامه مطالعات تاریخ اسلام
پیاپی 15 (زمستان 1391)

After the conquest of Egypt, Al-Fustat, the first Islamic city in Africa, was established with the features of an Islamic city to fulfill the needs of Muslim warriors. Also, this city played a crucial role as the capital of Egyptian and African provinces of Muslims in the early Islamic period. The social structure, as well as civil and economic transformations of the city in different eras, have always drawn the attention of historian and reserchers.Because of the changes this city underwent during the first Umayyad state, Al-Fustat was transformed from a military to a commercial and administrative city. Hence, by the end of the Sofianids, Al-Fustat became the most important political and administrative city in North Africa. Through consecutive centuries and despite various governmental upheavals, the city maintained its importance due to its social structure as well as its market and economic activities.This work intends to investigate the events and transformations of Al-Fustat during the Sofianids’ period. In addition, this text employs historical descriptive-analytical approach.

Religious endowment has served as an institution whose social, cultural, and religious impact can be felt throughout our society. Especially, when governments did not considered themselves responsible to provide welfare for their citizens, religious endowment was able to fill in those voids, and provide amenities were needed for the comfort and betterment of the society. This custom was even practiced by the ruling class, not as a fulfillment of their governing obligations, but as charitable gesture for their society. Moreover, religious endowment had the ability improve the cultural and religious areas of the society, and with its support, shape the direction of the nation. During the Safavid period by recognizing Shi’ism as the official religion of the state, the practice of this custom [backed by the support of the state] grew substantially. As a result of this growth, the increase in popularity of religious endowment cauldn’t be separated from the increase in popularity of Shi’ism. This increase provided much comfort for the society and increased the social welfare and even urban development of that time. This paper tries to examine the practice of religious endowment during the Safavid period, and analyze its impact from various religious, cultural, and societal dimensions. In addition to using some of its era primary sources and documents, several endowment contracts of the period have been studied and analysed.The much discussed question of the article is: How the religious endowment could able to leave its mark on religious, cultural, and societal dimensions of the Safavid period? It is believed that religious endowment, through establishing various cultural and educational hubs, such as schools and mosques, expanded and increased the popularity of the Shi’ism. This religious practice, also left its mark in other facets of the society. By initiating and constructing bridges, water reservoirs, carvanserais, health centers, public baths, and other institutions for public works, this practice was responsible for creating many positive changes in the society.

Marinids, from 7th to 9th centuries emerged in the Farthest Maghreb by overcoming Movahhedoon. They had built the New Fas beside the Old Fas as their state center. By Marinids’ political triumphal, Maghreb was in peace and quiet for a while and its cities were flourished among Islamic cities by building new mosques, schools, bazaars, libraries libraries, etc.Marinids state had done its cultural and scientific affairs alongside its political and military ones. Within this period the greatests scientists and schoolars semerged in west Islamic World. We can name here same great people like ibn Khaldun, ibn Khatib, al-Muqri, ibn marzooq. The Fas schools and other Maghreb cities which were built by the Marinids` rulers had become prominent schools in Islamic World. The Qaravieen school which was the base of the oldest Maghreb`s schools, became so important in this period. Many educational centers were built by rulers in different cities of the Maghreb. These centers made Maghreb culture getting scientific flourish, and those who were eager gathered there from Islamic Africa.

Muslim imams established a plan for guiding and civilizing society based on social conditions in society. They trained a lot of Iranian discipls in order to follow Islamic cultur. So Imam Hassan Askari(PBUH) trained some discipls to achive his goals.This group narrated and transfored religious traditions. They had a lot of works which were more about Islamic jurisprudence. So people could use these works easily. These works can be observed in narrative books such as the four Holy Books.

Emergence and spread of Islam in Iran in the 1st. A.H. centuries is among the great events in the history of Iran. The current research has studied the ways Iranian people’s way of life especially their nutrition habits got Islamized. In order to understand the transition occurred in the semantics of nutrition, first, the cultural patterns of nutrition in the pre-Islamic Iran was studied; then the theoretical frame that forms the Islamic semantics (of nutrition) with concepts Suchas Halal (legitimate), Haram (illegitimate), Mustahab (recommended), and Makruh (disapproved) was introduced, and at the end, the ways Iranian people interacted with such concepts namely rejection, modification (acceptance), selection, and combination were reviewed so that the process of “Islamic Iranian nutrition” semantics coming into existence could be understood.Studying the Islamizing of nutrition cultural patterns in an approach based on cultural history led the current research to use interpretive and semantic viewpoints so that by considering religion as a culture and semantic system and the application of Carl Salzman process method, it could review and recreate the social and cultural transition of pre-Islamic Iran in the first centuries of emergence of Islam in the symbolic concepts of culture and nutrition.The correspondence of Islamic teachings and patterns with historical, economic, and social conditions of Iran and Iranian people’s way of life has led to adoption and internalization of the (Islamic) nutrition cultural patterns. After the emergence of Islam in Iran, Iranian people took part in the process by taking on the three approaches of rejection, acceptance, and combination. What came to life by the combination of Islamic teachings and Iranian culture was the Iranian meal that had adopted diversity, colorfulness, and luxury from the Iranian ancient history, and illegitimacy of pork, alcoholic drinks, and prodigality, and stress on Halal fare from Islam.

In the history of Islam, chivalry in the political – social arenas and based on time and place circumstances had a mobile sense and numerous discourses and this issue have caused different ideas of the historians and researchers on the aims and goals of chivalries. Since chivalry was most relied on people and texture of the society, it gradually changed from an individual sense to a social sense and discourse. Chivalry, by Spreading in the social arena and Islamic regions, entered to new stage in fourth century A.H. and through flexibility in front of social and political changes and with tendency to mental and religious sects such as the Sufis, Malamateh, Shiites and Sunnites found recent aspects. Each group and each path, with religious tendencies and common and different phases, had own special chivalry and discourse. This issue has reflected somewhat in the references and chivalry books. These groups, corresponding to their own aims and believes, have benefited from moral patterns of chivalry and have affected on subjective and objective perspectives. This issue was affective on theoretical and practical aspects of chivalry, so that it changed to a political institution in sixth century A.H. dispite the political change resulted from the fall of Abbasid caliphate, chiraly continued and developed in the age of the Mongols and the Ilkhanids and changed from a political institution and discourse to a Sufis moral – trade political institution and discourse and in this age the chivalry discourse appeared very useful. Since the discourses of chivalry were equivalent, they absolutely cannot be determined. This paper, Regarding the importance of the subject, the paper aims with a descriptive-analytic method to study the Sufi chivalry discourses in the history of Islam during 4th to 8th centuries A.H.

When al - Mustarshid billah reached to caliphate that Seljuk’s government had been Shaken by Turkmen’s decentralization.The Seljukshad forced the caliphs unhand their worldly power and suffice to be mentioned by their names in sermons and coins. Mustarshid billah obsering Seljuk’s weakness, endeavoured leaving himself from sultans’ domination and regaining caliphal worldly power. He was the first caliph, who personally went to war and played an important role in weakening Seljuks’ princes and creating dissesions between them. Supporting the weaker princes was one of the Mustarshid’s important policies against Seljuks’ sultans. His role in revival of Abbasid caliphal power is considerable. Therefore, and he initiated a new period in the history of the Abbasids’ Caliphate. The present paper is a descriptive-analytic approach to examine Abbasids’ caliph effort of Mustarshid billah to recover worldly power, and his confrontation with the Seljuks’ sultans and his role in reviving the worldly power of the Abbasids’ Caliphate.