https://mag.mpte.ir/ Scientific Journal Science and Civilization in Islam en daily 1 Tue, 21 Apr 2026 00:00:00 +0330 Tue, 21 Apr 2026 00:00:00 +0330 https://mag.mpte.ir/article_232955.html The relationship between Islam and science is a strategic issue in the foundation of a new Islamic civilization. One method for examining this relationship is the "Elemental Model," which presents two main perspectives: the "Single-Element" view and the "Dual-Element" view. Proponents of Traditionalism, adopting the Single-Element view, argue that the science realized within Islamic civilization and the concept of science in Islam are not two separate categories but rather share an organic unity. The primary research question of this study is to evaluate the efficacy of this model in demonstrating the convergence between the sciences of Islamic civilization and the concept of science in Islam. Using a descriptive-analytical method and a critical approach, this article elucidates this model and demonstrates that the claim of organic unity within this perspective more closely resembles a synthetic and artificial unity.The research findings indicate that despite its advantages-such as emphasizing the role of spirituality in science and presenting a holistic worldview-the Single-Element model lacks sufficient historical evidence for its effectiveness and faces challenges in explaining the relationship between empirical sciences and Islamic texts. Furthermore, this model fails to account for the historical fluctuations of Islam's influence on the sciences across different periods of Islamic civilization. Finally, by pointing to the Qur'an's potential in the realms of natural and human sciences, the present research proposes unity as a suggested alternative perspective. https://mag.mpte.ir/article_233660.html Evaluating Islamic historiography and analyzing its outcomes and achievements require a precise and comprehensive understanding of the sources and methods of information gathering employed by Muslim historians. The validation of historical data contained in these sources is a fundamental necessity that cannot be realized without conducting case studies and applying the historical inductive method. The book Murūj al-Dhahab wa Ma‘ādin al-Jawhar by ʿAlī ibn Ḥusayn al-Masʿūdī is considered one of the prominent and valuable works in the field of general Islamic historiography, yet the sources referenced in it have not been thoroughly and systematically examined and critiqued. This study, while identifying and categorizing the various sources al-Masʿūdī utilized in composing his work, also investigates the author’s methods and approaches to information collection. Furthermore, the analysis and evaluationof the credibility of the historical data presented in this text constitute another key aspect of this research. The findings indicate that al-Masʿūdī drew upon diverse and numerous sources and, by establishing a strong connection between history and geography and employing field and observational methods, adopted a rational and critical approach in conveying historical information. He not only gathered and recorded data but also critically examined and scrutinized it, earning a distinguished position among historians before and after him. These attributes position Murūj al-Dhahab as a pioneering work in Islamic historiography, serving as an important reference for future studies in the critique and analysis of general historiography. https://mag.mpte.ir/article_230980.html The sea is the most important factor in the formation of maritime power, and the main pillar of maritime power is the navy, which is the main tool for exercising power at sea. Achieving maritime power and sovereignty can help maintain and secure borders as well as increase economic and political power. In the western region of the Islamic world and North Africa, despite the presence of seas and waterways, the navy held a high position, and the governments that came to power in those regions had special plans for security, trade, and naval battles. The Almohads were among the states that succeeded in expanding their rule in the Maghreb and Andalusia in the sixth century AH. Factors such as the vastness of the Maghreb region, presence in Andalusia, and connection to the coasts made it necessary to pay attention to the navy. The Almohads had emerged from the depths of the Atlas Mountains, but due to the geographical conditions and existing requirements, they realized the importance of seafaring and the navy. This research, with a descriptive-analytical approach, will answer the question of what position the navy had in the political and military structure of the Almohad state? By examining the sources, it seems that the Almohad government, given the existence of sea routes and connections with Andalusia and the Christians, was forced to have a navy. Accordingly, they turned to a navy to maintain their power and interactions. https://mag.mpte.ir/article_233747.html The establishment of the Nizamiyya schools by the powerful Seljuk vizier, Nizam al-Mulk al-Tusi, represents a landmark in the history of higher education in the Islamic world. The vizier’s motivations are a subject of scholarly debate, generally classified into two main perspectives. The first, a confrontational approach, is the well-known theory that the Nizamiyyas were founded in reaction to the rising intellectual and political power of Shi'i groups, particularly the Ismailis and the Fatimids in Egypt with their prominent institution, Al-Azhar. This view holds that the primary goal was to promote Sunnism and counter Shi'i influence. The second, a state-building perspective, emphasizes the Seljuk empire's internal needs. It argues that the schools were created to train an efficient and loyal bureaucracy of administrative and judicial personnel. This would consolidate the state, create religious unity under the Shafi'i school, and legitimize Seljuk rule. This research, using a descriptive-analytical method, critically re-examines both theories. The analysis concludes that the confrontational theory lacks historical evidence and is contradicted by existing documents. In contrast, the state-building approach aligns more closely with historical records and provides a more accurate explanation of Nizam al-Mulk's motivations. https://mag.mpte.ir/article_241502.html The role of historical science within the educational framework of Muslim scholars during the Abbasid era, particularly in connection with pedagogical and social objectives, remains an underexplored subject in studies on the history of Islamic education. Previous research has predominantly focused on the political or narrative functions of history, paying less attention to its role as a formative educational component. Accordingly, the central problem of this study is to elucidate the fundamental components underscoring the necessity of teaching history within the intellectual frameworks of Al-Jahiz and Ibn Sahnun and to examine the underlying socio-educational objectives inherent in this conception. This research employs a historical methodology and a descriptive-analytical approach. Data were collected through documentary and bibliographic methods via direct study of the primary works of these two thinkers—such as Al-Jahiz's Al-Bayan wa al-Tabyin and Ibn Sahnun's Adab al-Mu'allimin—alongside other primary historical and educational sources, and were analyzed qualitatively. The findings indicate that both intellectuals regarded history as an essential element in the educational curriculum, yet they exhibited significant differences in their perspectives and pedagogical ends. With a rational-critical approach, Al-Jahiz considered "general history" and studies related to "religions and sects" as tools for expanding intellectual horizons, fostering critical thinking, and strengthening social cohesion within a multicultural society. In contrast, Ibn Sahnun, emphasizing the "history of Arab warfare," pursued an identity-forming and defensive approach. This approach aimed at cultivating a responsible, courageous generation committed to Islamic values by modeling the foundational narratives of early Islam. https://mag.mpte.ir/article_233748.html The tradition of writing commentaries on Nahj al-Balagha—as a sign of intellectual vitality and transformation in Islamic civilization—experienced a decisive and groundbreaking shift during the Safavid era (16th–17th centuries CE). Using a descriptive-analytical method within a historical framework, this study examines the distinctive features, driving factors, and new functions of commentary writing in this period. The findings reveal that with the establishment of a Shiʿi state, engagement with Nahj al-Balagha took on new functional dimensions. Following the official adoption of Persian in the Safavid administration, two parallel and interconnected trends emerged: first, the trend of “popularization” through translations and Persian commentaries, which made the text accessible beyond scholarly elites and available to the broader society; and second, a deeper trend of “specialized reinterpretation,” which redefined Nahj al-Balagha in two key domains: (a) in political discourse, with particular emphasis on the Covenant of Malik al-Ashtar, reinterpreted as a practical charter for Shiʿi governance; and (b) in philosophical-mystical discourse, where, under the strong influence of the Isfahan School of philosophy, the words of Imam ʿAli (a) became an authoritative source for metaphysical reflection and reference in complex philosophical debates. The study concludes that the Safavid era, by pioneering thematic approaches and consolidating both political and philosophical uses of Nahj al-Balagha, played a formative role in shaping the identity of the text for later generations. https://mag.mpte.ir/article_227229.html This article examines the earliest historical contacts between Buddhism and Islamic culture in the early Islamic centuries and the ways in which Buddhist elements permeated Islamic culture, with a particular emphasis on the role of the city of Basra. Employing a descriptive-analytical method, this study addresses the question of how initial interactions between Muslims and Buddhists, facilitated through trade routes and scholarly centers, led to the transmission and reinterpretation of Buddhist elements within Islamic culture, and what factors made Basra a hub for these exchanges. The findings indicate that these interactions began during the Parthian and Sasanian periods and were further strengthened in the early Islamic centuries through trade routes such as the Silk Road and cultural centers like Basra and Taxila. Translated texts, such as Bilawhar wa Budhasaf, reflected in Shiite and Ismaili works, and the presence of Buddhist scholars in academic centers like Taxila and Baghdad, were among the primary channels for this transmission. Basra, due to its strategic location near the Persian Gulf and access to maritime trade routes, became a center for cultural and religious exchanges, playing a pivotal role in the reinterpretation and integration of Buddhist elements in Islamic culture, particularly in the realms of Sufism and ethics. Thematic similarities between the ascetic teachings of Islamic Sufism and Buddhist concepts, such as detachment from material desires and contemplation of life's impermanence, highlight the indirect but profound impact of these interactions. This study underscores the capacity of Islamic culture to absorb and reinterpret foreign ideas, offering a model of peaceful coexistence and intercultural dialogue. https://mag.mpte.ir/article_234160.html The rapid pace of scientific progress, which brought about amazing achievements in human knowledge and industrial innovations, gave rise to new professions and skills, fundamentally transforming the public education system. For this reason, efforts have been made since the last decades of the 19th century to link education further with real life. In Iran, with the establishment of the Academy of Arts and Sciences and then the establishment of the Ministry of Science in 1272 AH, which can be considered a period of transition from traditional education to new education, the establishment of new schools accelerated. Following the Esfand coup of 1299 AH, in addition to preparing and compiling an educational program for schools, the need to prepare and train teachers who could handle the education of students became apparent. Therefore, considering the new principles of education, a school called the Central Teachers' College was founded under the leadership of Abolhassan Foroughi, whose curriculum was the same as the secondary education curriculum. At the same time, other subjects specific to teacher training were taught. After that, in 1307, the Higher Teachers' College was established, and in 1311, it was renamed the Higher Teachers' College and finally became the Teacher Training University. This article attempts to examine the educational transformation process of this institution, taking into account the existing documents, including annual reports and library resources from the Higher Teachers' College and the Higher Teachers' College, and the ups and downs resulting from its developments. https://mag.mpte.ir/article_230981.html The interpretation of the Holy Qur'an, as the main source of Muslim architects, has always played a key role in the form of Islamic architecture. Nowadays, with the high volume of different attitudes in the humanities and modern architectural styles and imitation of those styles in Islamic societies, less attention has been paid to the valuable treasure of the Qur'an as the source of all sciences and its use in creating appropriate styles of Islamic society. The process of understanding the Qur'an includes various stages from extracting principles to manifesting them in the body of buildings, which have been studied in various researches to reach general indicators have been examined, but the question of the research is how to achieve theorizing in the positive indicators of architecture by interpreting the Qur'an. This article, using a review-analytical method and an interdisciplinary approach and citing scientific sources and valid articles, systematically examines the methodology of extraction, comparison and manifestation of Quranic concepts in Islamic architecture, and then, by criticizing the existing gaps, a comprehensive methodological model and a method for achieving positive indicators in Islamic architecture can be developed . This research shows that the combination of the method of structural interpretation (literary-linguistic analysis of the verses) and Islamic rulings along with creative contemplation and the use of modern sciences can lead to the creation of authentic Islamic architecture .The Qur'an-based methodology in Islamic architecture is not the imitation of historical appearances, but the recreation of eternal Islamic wisdom in contemporary formats. This research provides a systematic framework for the integration of religious knowledge with architectural creations. https://mag.mpte.ir/article_234270.html In the seventh and eighth centuries AH, Ibn Taymiyyah, by proposing a new and revolutionary approach in the fields of theology and jurisprudence, aroused widespread opposition among scholars of various Islamic schools. This wave of opposition, which was carried out by Sunni scholars such as Taqi al-Din Sabqi and al-Dhahabi, as well as Imamiyyah scholars led by Allamah Hilli, is considered a unique phenomenon in the history of Islamic thought. The main issue of this research is to explore the historical context of these reactions and to conduct a comparative analysis of the foundations, reasons, and methods of criticism of these two groups with the aim of identifying similarities and differences in their intellectual foundations, motivations, and methods of debate and refutation. The aim of this research is to comprehensively explain the various reasons and methods of opposition to Ibn Taymiyyah from the perspectives of the Sunnis and the Imamis. The research method is descriptive-analytical and is based on a library study and a comparative study of primary sources and refutation books. The main question of the research is what were the most important reasons and aspects of commonality and difference in the criticisms made by these two groups? The central hypothesis emphasizes that despite the existence of common criticisms on theological issues such as Tawasul and Tazsim, the main motivation of Sunni scholars (preserving the unity of the Ummah) and Imamiyyah (defending the Imamate) as well as their methods of confrontation were completely distinct. https://mag.mpte.ir/article_228962.html The history of the Khwarazmshahs was overshadowed and obscured by the tumult of the Mongol invasion. Most historians recorded little about them beyond mismanagement and tyranny, since they were neither favored by the supporters of the Abbasid caliph in Baghdad nor welcomed by the Atabegs, the remnants of the Seljuqs. However, a thorough examination of the sources reveals that the Khwarazmshahs—both the earliest, such as Anushtegin, and the last, such as the wandering Jalal al-Din—were remarkably supportive of scholars and men of letters, as well as powerful patrons of the Persian language. But what led these Turkic-speaking rulers to undertake such an endeavor? This study argues that the Khwarazmshahs, in order to preserve their legitimacy and prestige against the surviving Seljuqs and to construct a strong cultural base in opposition to the Abbasid caliphate, actively supported scholars and literati and promoted the expansion of the Persian language. Their political motives were exemplified in the appointment of ʿAlaʾ al-Mulk Termeḏī as a claimant to the caliphate, while their patronage simultaneously gave rise to unprecedented works in Persian. The result of this Persian renaissance was the preservation of the language in one of the most significant domains of Turkic influence. Yet the catastrophic Mongol invasion cast a dark shadow over this bright era, bringing destruction and oblivion to all, including the cultural centers of the Khwarazmshahs. https://mag.mpte.ir/article_234627.html The concept and definition of Islamic civilization is one of the topics that has been the subject of debate among scholars, and various definitions have been proposed . Among them, there are several main views : The first view, based on the criteria of Islam, defines an Islamic civilization as one that emerged from the religion of Islam and its teachings . The second view, based on the criteria of Muslims, considers Islamic civilization to be the same civilization that Muslims created in historical reality. has been achieved . The third view, with the criterion of the Islamic world, is of the opinion that Islamic civilization is a civilization that has been formed in the geography of the Islamic world. The present article, using a descriptive, analytical method and through the examination and criticism of the above views, seeks to answer the question of what is the main criterion for defining Islamic civilization? The author claims that the main criterion for defining Islam is "Islam" and the other two criteria, namely Muslims and the Islamic world, are subordinate to it and dependent on it; because although Muslims are the creators of Islamic civilization and this civilization has been formed in the geography of the Islamic world , Muslims and the Islamic world are also defined by the validity of Islam and do not have an independent identity apart from Islam . What has originality and independence is Islam, and Islamic civilization is also called Islamic by its validity. https://mag.mpte.ir/article_230979.html At the end of his valuable life, Ayatollah Boroujerdi established the public library of the Great Mosque of Qom; after its development in recent decades, good and acceptable public services (with different dimensions) are provided there. Considering the geographical importance of the library of the Great Mosque of Qom and its manuscript repository, as well as the number of lists that have been compiled for this library over the past five decades, it seems appropriate to study and introduce the statistics of manuscripts in the library of the Great Mosque of Qom and their general information; so that those interested in manuscripts and visitors to this library, while familiarizing themselves with the quantity and quality of information on the library's manuscripts, can better benefit from this precious heritage and research facilities there. In the present study, in addition to explaining the following headings: 1- Bibliographical manuscript indexes; 2- Number of manuscripts in the library; 3- Missing copies; 4- General information about the library manuscripts (including: list of authors; list of subjects; list of scribes; date of writing; exquisite manuscripts); It has been concluded that it is necessary to "examine" and recatalog all the manuscripts in the library of the Great Mosque of Qom. https://mag.mpte.ir/article_237678.html Yaqub ibn Kallas, the first official minister of the Fatimid Caliphate in Egypt, played an effective role in improving the bureaucratic structure of this government. Relying on his administrative experience in the Ikhshidian system and having a systematic knowledge of governance mechanisms, he designed and implemented a series of financial, administrative, and judicial reforms that aimed to improve the efficiency of the Fatimid government, centralize administrative power, and create dynamism in bureaucratic processes. This research raises the question, what was Yaqub ibn Kallas's role in improving the Fatimid bureaucratic structure? And by analyzing data from historical sources, it explores the various dimensions of his reforms. The research findings show that Yaqub ibn Kallas, due to his privileged position in the caliphate and by using a systematic and reformist approach, undertook a series of fundamental measures in the military, judicial, and financial fields; These included balancing the military structure by employing Turkish and Daylamic forces, focusing oversight on judicial appointments and removals, and restructuring the financial system by regulating documents, organizing accounts, tracking arrears, and reforming official transactions based on the Mu'izz dinar. The result of these reforms was to increase institutional coherence, improve the efficiency, and dynamism of the Fatimid bureaucratic structure; a process that can be considered a turning point in the evolution of the administrative system of the Fatimid government in Egypt https://mag.mpte.ir/article_238076.html Abu al-Abbas Taqi al-Din Ahmad al-Maqrizi (766–845 AH / 1365–1442 CE), a prominent historian of the Mamluk era, has secured a distinguished place in the economic and social history of the Islamic world through his seminal work, Ighathat al-Ummah bi Kashf al-Ghummah. His economic perspective is evident in the collection, classification, and critical analysis of historical data.This study, employing both quantitative and qualitative content analysis, examines al-Maqrizi’s economic viewpoint across three domains: the natural system (Egypt, the Nile, agriculture, and natural disasters), governance and financial institutions (administrative bodies, policies, and corruption), and the Sharia-based religious system (Quranic verses, ethical values, and religious prescriptions). Findings indicate that, quantitatively, governance-related topics occur most frequently, whereas the religious system, despite lower frequency, serves as the source of persistent droughts and economic crises through neglect of ethical and religious principles.Al-Maqrizi, by providing documented accounts of economic crises—particularly famines—and analyzing their economic, social, and ethical-religious causes and consequences, establishes a distinctive position. By employing key terms such as “sound money and gold,” “fiat money,” “government corruption,” “uncontrolled inflation,” and “bribery and heavy taxation,” he interprets social inequalities and administrative inefficiencies in relation to both natural and religious order and the preservation of human dignity.These analyses, influenced by Ibn Khaldun and serving as a precursor to modern institutional theories, contribute to a historical understanding of economic crises in governance within Islamic civilization and consolidate al-Maqrizi’s status as an economic and social critic. https://mag.mpte.ir/article_238426.html The role of history in making civilizations cannot be denied. One of the sciences that has played a pivotal role in building Islamic civilization is history. However, history can play an effective role only if it seeks to discover the truth through scientific methods, but some contemporary historians, with a theological approach, have sought to prove their religious beliefs instead of discovering the truth. Some historians have gone to extremes in using theological data ignoring historical reports and relying solely on theological rules as definitive and final evidence, rather than as evidence. Such approach to history causes the historian to distance himself from scientific and civilization-building historiography and become a theologian. In this article, Munir Ghadhban, Mahmoud Shakir, and Muhammad Sallabi have been selected as historians to study their historiographical methods in applying three theological principles. These three theological principles are: "ijtihad of the companions", "jihad of the companions", and " Preserving the Community". the main research questions can be posed as follows: Have these historians adhered to correct and systematic historical methods when faced with the theological principles of "ijtihad of the companions," "jihad of the companions," and "preserving the Community"? and what were the effects and consequences of this usage? It seems that these historians have not been able to distinguish between history and theology as the duty and method of a historian require. Therefore, methodological and objective frameworks have not been observed in their historiography, and their historiography cannot be considered scientific and structured. https://mag.mpte.ir/article_239511.html Zakat during the Prophet's era constituted a fundamental pillar of the socio-economic structure of Islamic society, with its execution directly tied to the governance system of the community. In the pre-Islamic period, economic activities and professions were primarily driven by individual gain and market forces, lacking any cohesive institutional framework. The revelation of Zakat provided this institutional basis, enabling a re-evaluation of the meaning, value, and purpose of social occupations. The establishment of mechanisms for its collection and distribution, the supervision of wealth, and the creation of roles like Zakat administrators illustrate how Zakat gradually shaped the organization of labor and the economic-social order in early Islam. This study investigates how the ordinances of Zakat, during the Prophet’s time, transformed the pre-Islamic paradigms of work and property through specific mechanisms, leading to a reinterpretation of social roles and a redefinition of economic responsibility in Medinan society. Employing historical description and analysis, the research argues that implementing Zakat within the framework of a "unified community" (Ummah), grounded in the "value of labor" and "stewardship of property," redefined social professions. Consequently, professional conduct was organized not merely around personal profit, but on principles of ethical equity and conditional divine trust. Property rights became contingent upon fulfilling social obligations through the payment of Zakat, thereby integrating individual economic activity into a collective moral and institutional system. This shift marked a decisive departure from the purely individualistic and market-oriented logic prevalent in the pre-Islamic era. https://mag.mpte.ir/article_241960.html Aiming to move beyond macro-historical and descriptive historiographies, this research delves into the micro-level and dynamic dimensions of scholarly life in Ottoman Bayt al-Maqdis (16th–19th centuries CE). The central problem of this study is to elucidate the actual function of educational institutions, not merely as centers for the transmission of knowledge but as active economic hubs and social actors. The research methodology is centered on a social history approach and the technique of qualitative content analysis, applied to a selection of records from the Sijillat al-Mahkama al-Shariyya of Quds. As a primary source and an archive of daily life, these sijillat offer unique data on the financial management, administrative structure, and human relations within these institutions. The findings of the research indicate that: 1) The waqf system, as the vital artery of the madrasas' economy, encompassed a complex mechanism of revenues and expenditures, which accounted for a significant portion of the legal disputes registered in the court. 2) Educational positions, from teaching in major madrasas to leading prayers in small mosques, were distributed within a complex network of competition and inheritance among scholarly families, with the Mahkama al-Shariyya playing the official role of registering and legitimizing these appointments. This study concludes that the sijillat portray educational institutions not as static structures, but as living socio-economic enterprises woven into the urban fabric of Bayt al-Maqdis. They played a decisive role in shaping the class structure, urban economic dynamics, and local power networks. https://mag.mpte.ir/article_242725.html Examining the role of Al-Hajjaj ibn Yusuf al-Thaqafi in the transformation of Iraq's economic structure during the Umayyad era is significant because his administrative, infrastructural, and economic measures, despite his historical delegitimization, had a profound impact on the economic organization of this strategic territory. As the primary center of production and revenue for the Caliphate, Iraq became the focus of targeted interventions aimed at revitalizing its economic capacities, regularizing its administrative bureaucracy, and centralizing financial resources under the control of the central government. The central question is: What impact did Al-Hajjaj's economic policies and reforms in the three areas of agriculture, the fiscal system, and trade have on the economic structure of Iraq, and to what extent were these developments aligned with the Umayyad Caliphate's logic of political and fiscal centralization? The research findings, gathered through a historical method with a descriptive-analytical approach, utilizing library studies and content analysis of both ancient historical sources and contemporary research, indicate the following: In the agricultural sector, measures such as stabilizing land tenure, organizing the labor force, and developing irrigation infrastructure enhanced productive capacity. In the fiscal sector, the regularization of administrative bureaus (diwans) and the focus on the systematic collection of revenues transformed Iraq into the most significant source of financing for the Caliphate. https://mag.mpte.ir/article_244207.html From the 3rd to the 7th centuries AH, Shiʿi polities relied on educational endowments to establish a sustainable network of madrasas, dār al‑ʿilm institutions, and libraries, thereby organizing the cultural foundations of their authority. Using a descriptive–analytical method and drawing on historical sources, this study examines the role of these endowments in providing cultural legitimacy for Shiʿi polities. The analysis is based on the theoretical framework of Hamid Algar, which views waqf as a cultural mechanism for the production and transmission of religious knowledge. The findings indicate that educational endowments operated through five interconnected functional levels: the consolidation of scholarly institutions, the production and reproduction of Shiʿi knowledge, the expansion of religious identity, the training and organization of elites, and the linkage of these elites to structures of power. These functions enabled scholarly institutions supported by waqf to become arenas for the formation of intellectual authority and the strengthening of official religious discourse. Thus, educational waqf extended beyond mere financial support and functioned as an effective instrument for institutionalizing the cultural and ideological legitimacy of Shiʿi polities a conclusion that fully aligns with theories of waqf, education, and legitimacy in the cultural polities of Shiʿi governments. https://mag.mpte.ir/article_234628.html This study explores the overlooked yet profound influence of Islamic civilization—specifically Arabic science, Persian poetics, and Ottoman historiography—on English literature from the 14th to early 19th centuries. It aims to address a critical gap in literary historiography by tracing how English authors such as Chaucer, Shakespeare, and Coleridge engaged with Islamic intellectual traditions beyond mere exoticism. Grounded in postcolonial theory (Said, Bhabha), transcultural literary studies, and book history, this research investigates the channels through which Islamic texts and ideas circulated into the English canon. Methodologically, it employs a combined approach of close textual analysis, historical contextualization, and material-textual research. Key findings reveal that (1) medieval scientific works like Chaucer’s Treatise on the Astrolabe integrated Arabic astronomy without attribution; (2) early modern literature, exemplified by Shakespeare’s Othello, negotiated Islamic identities through the lens of Mediterranean diplomacy; and (3) Romantic poetry, notably Coleridge’s Kubla Khan, appropriated Islamic imagery while detaching it from its theological roots. Furthermore, the manuscript tradition of The Arabian Nights predates Galland’s 18th-century translations, with Arabic versions circulating in Europe as early as the 15th century. Its distinctive frame narrative and nested storytelling provided English writers with new models for layered narrative structures and imaginative storytelling, profoundly influencing English fiction and poetry. This article argues that Islamic contributions were not peripheral but formative in shaping English literary modernity. By recovering these hidden dialogues, the study challenges Eurocentric literary narratives and proposes a more interconnected, transregional understanding of literary history. Keywords: Persian Poetics, Islamic Civilization, English Literature, Arabic Science, Islam. https://mag.mpte.ir/article_232956.html Muzaffarid Dynasty was established in Meybod and Yazd in the early 8th century AH. By reflecting on the history of this local government, it can be seen that the statesmen and elders of this local government, in addition to their influential political role and the conquests of other regions such as Kerman, Fars, and Isfahan, also had an effective presence in scientific and cultural affairs. In this regard, the present study, using a historical method with a descriptive-analytical approach, aims to explain how the Al-Muzaffar dynasty was formed and their political history, and to analyze the role and position of the rulers and statesmen of this government in improving the scientific and educational level of Yazd and the level of presence of scholars and thinkers in this province. Among the results of this paper, we can mention the significant role of the Rukniyeh family and Sayyid Rukn al-Din at the beginning of the Al-Muzaffar dynasty and Shah Yahya Muzaffari, one of the last Muzaffari rulers, in building scientific and educational places and providing the prerequisites for the entry and teaching of scholars in these places. Of course, it is also necessary to state that the Mozaffari people carried out these cultural activities in continuation of the actions of the Atabakans of Yazd, and it can be concluded that the actions of the Mozaffari rulers and statesmen were to some extent influenced by the Atabakans. https://mag.mpte.ir/article_232077.html In modern civilization, modern humanity has faced many challenges for religious science. Because it has attempted to negate the transcendental and sacred dimension of religion, as well as its metaphysical aspect, and has made the place and value of man in the universe vulnerable. It has caused a crisis in religious culture and the spread of skepticism in the human sciences, and has expanded the free interpretation of religious texts based on rationality and human faith. This type of approach has led to the emergence of pluralism, scientific and religious privatization, and secularization, and has led to the expression of the truth of the world and man in the system of existence and their compatibility with each other, based on knowledge such as physics, philosophy, modern psychology, and biology, and with a material explanation. Accordingly, today, without paying attention to one's native and authentic religious culture, both the challenges in the field of religious science have increased and, without conditioning or binding it to civilizational infrastructures, Western development patterns and models and technologies are used in the face of modernity. The author's attempt in this article is to use a descriptive-analytical method and an applied approach based on library study, after mentioning the central concepts, to express the question: What are the most important challenges of religious science in modern civilization and the position of man in this field? https://mag.mpte.ir/article_235958.html Islamic civilization is, at its foundation, a text-centered and revelation-based civilization whose epistemic, legal, and social structures are rooted in the Holy Qur’an and the Prophetic Sunnah. The central question of this study is how fundamental revelatory concepts, during the formative period of Islamic civilization, moved beyond the level of spiritual teachings and were transformed into social and intellectual institutions. To address this question, the present research adopts the approach of “hermeneutics of sacred texts” and employs linguistic, contextual, and historical analysis to examine key Qur’anic and Hadith concepts within the social context of early Islam. In this approach, core concepts such as knowledge, justice, consultation, and cooperation are first extracted based on the semantic indications of the sacred text; then these concepts are interpreted within the historical–social context of the first Muslim community; and finally, their civilizational role in shaping institutions such as scholarly centers, the judicial system, educational structures, and social institutions like waqf and zakāt is analyzed. The findings indicate that these concepts were not merely ethical exhortations but served as institution-building and civilization-forming elements. The study concludes that a proper understanding of the formation of Islamic civilization—as well as the reconstruction of a new Islamic civilization—requires a systematic return to, and hermeneutical analysis of, the Qur’an and Sunnah. https://mag.mpte.ir/article_238985.html Architectural interventions in the Holy Shrines (Atabat) require a profound understanding of the latent historical and semantic layers of the context. The primary problem addressed in this research is the absence of a methodical framework to transform heritage knowledge into design principles for the architecture of shrines in the city of Najaf al-Ashraf. Accordingly, the present study aims to extract the fundamental components of contextualism and formulate strategic considerations for future architectural interventions. Utilizing an analytical approach and an inductive process, this article explores the content of the book Najaf: The Gate of Wisdom by Yasser Tabbaa as a multidisciplinary heritage study. Within this framework, the book's content is analyzed qualitatively as a "data corpus" rather than a mere descriptive work, aiming to transform its historical, archaeological, architectural, and anthropological layers into operational architectural statements. The results indicate that the architecture of Najaf is founded upon a "system of continuity" that interconnects the sacred (Shrine), educational (Hawza), commercial (Bazaar), and funerary (Wadi al-Salam) poles. These findings are categorized into a "Triple Continuity Model" (Symbolic, Historical, and Functional). Finally, strategic design considerations are proposed to maintain a balance between local traditions and Najaf’s transnational significance. The study demonstrates that understanding the context of Najaf necessitates transcending the physical layer to reach the "meaning of place." The output of this research, moving beyond a mere literary review, offers a strategic framework for contemporary architects and designers to preserve and reproduce Najaf's civilizational authenticity in future development schemes. https://mag.mpte.ir/article_238986.html The present study analyzes the concept of learning as a foundation for achieving education and establishing an educational system. The main aim of this research is to extract and elucidate the views of Imam Ali (peace be upon him) on learning from relevant hadiths. The central question of this study focuses on interpreting the learning perspective in the hadith legacy of Imam Ali and examining its role in developing a standard educational system.The research method employed is descriptive-analytical, based on the narrations of Imam Ali (peace be upon him). The findings indicate that a thorough examination of the hadiths of Imam Ali can lead to an independent perspective on learning. Results suggest that existing theories in the learning domain suffer from deficiencies and fail to adequately address the scientific and educational needs of religion. Therefore, the "S.E.T.A" learning model, emphasizing composite evidence, is introduced as a suitable framework to address the shortcomings of current theories and pave the way for more qualitative in-depth theories within the religious context. This model, which is based on learning as a process of thinking, reflection, and experience, is evaluated for its effectiveness in the religious educational system https://mag.mpte.ir/article_243389.html During the Safavid and Qajar periods, women had a notable presence in various scientific and educational fields. Examining women’s Islamic education and conducting a comparative study of these two periods, in light of their prevailing social and cultural contexts, can lead to a more accurate understanding of women’s educational and scholarly status in the history of Islamic Iran. The Safavid period, marked by the official establishment of Shiʿism, and the Qajar period, characterized by intellectual and social transformations, provided different conditions for the development of Islamic education. Therefore, comparing these two periods appears necessary.The main objective of this study is to comparatively examine the content and methods of women’s Islamic education during the Safavid and Qajar periods. The research question focuses on identifying the similarities and differences in the content and teaching methods of women’s Islamic education in these two eras. This study employs a descriptive–analytical method and is based on historical sources, with the data analyzed qualitatively.The findings indicate that women’s Islamic education in both periods had a relatively similar structure and primarily emphasized the transmission of religious knowledge. However, differences influenced by the social, cultural, and institutional conditions of each period can be observed in the organization and implementation of educational practices. Overall, these educational activities played an important role in shaping women’s scholarly and cultural status in society. https://mag.mpte.ir/article_244906.html The July 14, 1958 military coup in Iraq overthrew the Hashemite monarchy and transformed the country's political-social structure. This development confronted the Shiite Marja'iyya and the Najaf Seminary with a new challenge: the secular ideology of Communism. The main problem of this research is to identify and classify the political currents within the Najaf Seminary during the first decade of the Republic (1958-1968) and to explain how they faced the newly established power. The main question is how the three types of confrontation, interaction, and quietism manifested themselves in the political actions of the Seminary, and which type prevailed.Using a historical-analytical approach and relying on library sources and memoirs, this article analyzes the political currents of the Seminary within a tripartite typology. The findings show that the establishment of the Islamic Dawa Party (1957) and the Group of Scholars (1960) was a clear symbol of the confrontational type, which, through organizational structuring, media activities, and influence among youth, confronted Communism and enjoyed the support of Marja's such as Ayatollah Hakim. In contrast, the interactive type emphasized compromise and restricting confrontational actions, while the quietist type refrained from direct political involvement.The results indicate that during this decade, the confrontational type became the dominant current due to attracting young forces, enjoying the legitimacy of the Marja'iyya, and its media organizational capability. This finding rejects the common perception of the absolute isolation of the contemporary Najaf Seminary.