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Zoroastrians, Christians and Jews as "people of the Book" have lived in the Islamic lands and the Muslims, This coexistence has been subject to accept the conditions of the contract, namely “Ahlozummah” In the contract, provisions to create urban spaces and architecture by the minorities have been specified. How and to what exlent contract provisions and obligations are reflected in the form of Iranian architecture and city spaces are, is the questions of this study. For this purpose, two historic Jewish neighborhood (Joyubareh) and the predominantly Christian (Julfa) were systematically studied. Selection of these neighborhoods was because they have been used continuously since the Safavid period and the architectural spaces have remained almost intact. Data analysis showed that the strength of jurists during the Safavidera, Iranian minorities living in the cities had no opportunity to implement the conditions stipulated in "Agreement of obligation".    

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Ancient Muslim linguists paid due attention to both linguistic and non-linguistic contexts. An investigation into Hāzim Qarṭājannī's views can help in developing a relatively comprehensive framework in this respect. However, in general, ancient linguists' views are not the same and vary from social perspectives on language (i.e. paying attention to non-linguistic factors) to pure formalistic views. Hence, ancient Muslim linguists' views have to be considered as a whole to be able to reach a comprehensive framework on context and its uses in action. The reasons behind the ancient linguists' attention to context were threefold: evaluating the accuracy, analyzing the meaning of the texts, and regenerating the lost non-linguistic context from the linguistic context to arrive at the meaning. The present study investigates the ancient linguists' views on context mainly through the framework derived from Ḥāzim Qarṭājannī's "Minhāj al-Bulaghā".     

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At the end of the nineteenth century, a new social movement was being formed among the Muslims of the Russian Empire. Under the influence of the innovative approach of its founder, Ismail Gasprinski, this movement was called ‘Jadidism’. In order to publicize its beliefs, this movement created fine works of modern poetry and fiction. This paper analyzes The Muslims of the Abode of Felicity [Därürrähat Müsülmänlarї] (1906)—Gasprinski’s most famous utopian work. Fitrat (1886-1938) translated this novel into Persian, Musulmänän-e Därul-rähat, in 1915. In this novel, Gasprinski presents his aspirations as the framework of the ideal Muslims community, or the utopia. The novel is here reviewed with an analytical-descriptive method and a critical approach using a special model designed for the analysis of such novels.  

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Abu Tahir Tarsusi is an eloquent narrator of Persian folk tales, among which Darabnama, Abu Muslimnama, The Epic of Qur’an Habashi, Musyyebnama, and Qahramannama have been emended and published. In the current article, some of the slips and errors of the two emended texts, Darabnama and Abu Muslimnama, on which no research has been done, are reviewed and corrected. In correcting these errors, much attempt was done to cite the correct and original recordings of the editors’ original manuscripts, refer to the manuscripts of these two works and their styles, and present evidence from the texts. Also, by analyzing the content, meanings for rare words and terms in the two works, some of which are local and dialect words and have been lost from the glossaries at the end of the edited texts, were suggested. Applying these corrections and recording the meanings of the rare words and terms of these two texts can further refine the later editions of these two works.

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This paper deals with the philosophical aspects of nationalism and pan-Islamism in view of Dr. Muhammad Iqbal, a great poet and philosopher of sub-continent. The paper examines in an analytical way, how Iqbal’s concept of nationalism is different from Western brand of nationalism and coincided with Jamal-u-din Afghani’s ideal of pan-Islamism. The paper discusses how Iqbal reconciled his ideal with the real world-over dynamics, especially in the Muslim world after World War II. It is further ar-gued that how far his idea of Nationalism and his concern for Muslim unity had relevance to the con-temporary Muslim world, particularly in the context of predicament faced by the Muslim Ummah.

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With the arrival of Muslims in Iran, a new chapter in the social and religious history of the Iranian people began. However, the arrival of Islam in Iran faced many challenges and resistances in various regions. Among the various regions, Persia was one of the regions that showed resistance and practically became the base for the protection of the former religion; Meanwhile, due to the establishment of a Zoroastrian local government, Kazerun was able to maintain the cohesion of its Zoroastrian community until the early fifth century AH. Given the various pressures on Zoroastrian communities by newcomers and neo-Muslims, understanding the continuity of the independent Zoroastrian community in southwestern Persia until the early fifth century AH seems necessary. This research seeks to examine the contexts of continuity and evolution of the Zoroastrian community of Kazerun during the first centuries of Islam. The present research has been done by descriptive-analytical method and relying on library resources.
The findings of this study show that despite the excessive pressure of the new rulers of the Zoroastrian community of Kazerun and the imposition of various restrictions, they managed to survive by maintaining coherence in their structure and actions and having a Zoroastrian ruler, but from the late fourth century and In the early fifth century, with the emergence of many conflicts with the Morshidiyya sect of Kazerun, they faced problems in the management of society, and finally, by migrating to mountainous and rural areas, they continued their life in a different style and way.

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In Muslim rhetoric, there are some debates about the way odes are composed. One of the debates among poets and critics is a narrative that contains specific instructions for composing an ode. That is, poets must go through certain steps to compose a beautiful ode. According to the instructions, poets should first think about the meaning and then choose a suitable meter and rhyme. Finally, they are to correct and confirm the poems. This study attempts to find out what the philosophical basis of this method of writing poems is. The study concludes that this foundation has its roots in Aristotle's theory of language mentioned in Organon and Peri Hermeneias.
Extended abstract
Composing ode in the Arabic language and literature dates back to the pre-Islamic period. The poets of the Jahili period were familiar with the ode and used it to speak on various subjects. In Jahili period, the ode system was an institution that produced thoughts and expressed the meaning of the Jahili world through visual and rhythmic language.
As a rule, any theory about poetry is supported by a philosophy. One theory of poetry that is valid in the Islamic world is the theory of Abu Hilal Askari presented in Al-Sana’atein. Askari believes that poets should first think about the meaning they want to convey and then choose the rhyme and complete their poems. According to him, poets should go through five steps to compose a good poem: 1) deciding to write a poem; 2) preparing the meanings in their minds; 3) choosing a meter for the prepared meanings; 4) choosing an appropriate rhyme; and 5) composing and editing the written poem.
Abu Hilal’s philosophical ideas about writing a poem have not been well received so far. This may be because he is considered a member of a literary school rather than a member of a theological school. This study attempts to elucidate the philosophical underpinnings of some of the poetics popular among Muslim rhetoricians. However, it has its roots in the ideas of Aristotle. The study attempts to answer the question: Where are the philosophical roots of the theory that specifies a method of poetic writing known in the Islamic world?
It is noteworthy that Aristotle drastically influenced the Islamic world, so researchers cannot simply ignore his presence even if it seems that he cannot have any influence. In any case, researchers should be careful and recognize his probable impact. Aristotle’s Organon contains a theoretical discussion of the nature and function of language. This prompts researchers to consider Aristotle’s role in poetry writing methods. Aristotle includes four elements in his considerations: Sensual passivity, speech, writing, and external reality. It should be mentioned here that for Aristotle, words are representatives of the soul's inactivity. Comparing and contrasting Aristotle’s ideas and Abu Hilal Askari’s views on writing poetry make some things clear. Aristotle discusses sensual passivity and its representative (i.e., the word) in the methods of writing poetry. Muslim rhetoricians also speak of two elements corresponding to each other or one representing the other: the first is “meaning” and the other is “meter and rhyme”." Askari emphasizes that poets should first prepare the meanings in their minds and then consider how to deal with these meanings and choose a rhyme suitable for them. This means that poets cannot choose any meter or rhyme for any meaning, just as Aristotle said that poets should choose the words that represent sensual inactivity, not the words that lack such capabilities. The mentioned correspondence between Aristotle's theory and the theory of Muslim rhetoricians in this regard can be presented as follows:
Sensual passives → Vocabulary (special)
Meanings → Meter and rhyme
It can be concluded that Aristotle’s ideas about language, words and meanings were the origin for part of the poetic theory of the Muslims in the Islamic world.

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Deccan was under the control of six Muslim ruling dynasties, i.e. the Bahmanîds and their successors from the second half of the eight century to the end of the eleventh century (A.H.). Most of the ruling class, the aristocrats and courtiers in that period were Muslims. But the state particularly villages and small towns were dominated practicing Hindus and they still form the majority in Deccan. Consequently, the Muslims minority had no way but to employ the experienced and capable natives to rule over the Hindus and administer the military and governmental organizations of that vast territory. Moreover, they employed Hindus in large numbers for their military and governmental organizations. Giving Hindus more religious freedom, Muslim dynasties paved the way for their further effective cooperation. The main reliance of the Muslim kings in military affairs was on Maratha tribes and a number of big Maratha families with forces serving them. The financial organizations of these dynasties were mainly controlled by the Brahmans. In addition, the Hindus had a great influence on political issues and the court hence; some of them achieved the highest ranks such as ministerial position (pîshwâ). This article aims at reviewing the role and share of the Hindus in administrating the bodies of the Deccan Muslim governments in three areas of military, finance and politics.

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  The personality of Abu Muslim Khorasani has been reflected in various forms in the texts. In the hadith sources, Abu Muslim is often introduced as someone who was against the Shia Imams. In polemical-theological texts, Abu Muslim is introduced as the avenger of Ali's family, the overthrower of the generation of the Imams, and the destroyer of the Umayyads. But in the folk stories and especially in the narrations that we know today as Abu Muslim name, Abu Muslim is not only a Shia person, but also one of the special Shiites who received the spiritual teachings of the Imams and is himself a follower of the Tariqat and he has transcendental benefits. The same image of Abu Muslim entered the Sufi circles through the tradition of story-telling, and later became one of the important pillars of the Safavid Khanqah Invitation. After the Safavids came to power, the Safavid Sufis, by promoting the stories of Abu Muslim, kept alive the goals of the Safavid uprising and increased their followers. The religious jurists of the Safavid court, in an effort to curtail the influence of the Sufis, were the first to recognize this and subsequently prohibited the reading of stories about Abu Muslim. This article demonstrates that the banning of stories, the reading of stories, and the distortion of Abu Muslim’s image were fundamental measures taken by religious jurists to combat the proliferation of Sufism during the Safavid era. 
Extended Abstract
During the Safavid era, the Shiite religious jurists had gained a lot of power and decided to remove their long-time rivals, the Sufis, from the arena of politics and power. The movement of anti-Sufism in this period had several stages. Thus, at the beginning of the Safavid government, the fight against the Sufis was the only written criticism; But at the end of this era, this movement increased and led to the killing and rejection of the Sufis. In this article, only the first step of anti-Sufism in this era, that is, the criticism of Abu Muslim and Abu Muslim reading has been discussed.
The character of Abu Muslim is different in Shia narrations, history and stories. In the Shia hadith sources, there are narrations in the condemnation of Abu Muslim that show the opposition of the Shia Imams to him. For example, one tradition says: Imam Jafar Al Sadiq (AS) did not accept Abu Muslim's invitation and did not even respond to his letters. However, in Shia theological-dialectical sources (especially Persian sources), Abu Muslim is praised for overthrowing the Umayyad government and he is introduced as one of the followers of Shia Imams, whose goal was to bring the Shia Imams to power.
 The character of Abu Muslim is different in the stories, especially “Abu Muslimname”. In these stories, he is one of the top Shia people, and there is no need to prove his religion. According to the narratives, even the name of Abu Muslim was given to him by Imam Muhammad Baqir (AS), and he is in contact with the Shia Imams and he in the real world or in the dreams, constantly receives help from them. And they treat his problems and pains. In addition, Abu Muslim also has a mystical personality and is able to do extraordinary things or meet with mystical guides.
The personality of Abu Muslim and the traditions and stories related to him were popular among the Safavid Sufis and they used this in calling their followers. Abu Muslim Khorasani and Muhammad Hanafiyeh were among the most important personalities of the Sufis of Ardabil Monastery, whose praises and stories were constantly expressed. Some religious jurists fought Sufism secretly and openly. Some of the reactions against Sufism in this period are only specific to the Shia society; The main idea of these anti-Sufi people is that the elements that have entered the Shia community from Sufi beliefs by combining Sufism and Shiism must be destroyed. Therefore, one of the elements that was tried to be left out of the society's beliefs is story-telling and Manqebat reading for Abu Moslem of Khorasani.
 The first objector to Abu Moslem reading in the Safavid period is Mohaghegh Karki. He believed that Abu Muslim's friendship with Imams and Shias was not real and he intended to attract them by deceiving them. He considers Abu Musallam readers, liars and their words as Satan's words. Taleqani also believes that the atheists were a group of Abu Muslim's lovers, and he believes that the atheists became interested in him because of Abu Muslim's claim to the Holoul theory. In addition to the religious jurists, the Safavid kings, such as Shah Ismail and Shah Tahmasab, also opposed the storytelling and Abu Muslim reading. Of course, we should know that despite these oppositions and obstacles, people were still inclined towards these stories.
In the middle of the Safavid period, for the first time, a book named Salwa al-Shia was written, which expresses the objection to the Helpers of Abu Muslim and the Sufis in one place, and clearly names groups of Sufis who followed Abu Muslim. And it shows that the opposition to Abu Muslim and Abu Muslim readers was in line with the opposition to the Sufis. This opposition and the expression of the connection between the Sufis and Abu Muslim had not been expressed very clearly until this book. In fact, Abu Muslim-reading has been a discourse act that these story-tellers have also popularized Sufism.
Therefore, it can be understood that the newly empowered religious jurists in the Safavid court, in order to eliminate the Sufis, initially tried to devalue their valuable symbols and personalities. One of the most important of these measures was the banning of reading stories About Abu Muslim and the destruction of his personality. And referring to the link between the Sufis and Abu Muslim, they introduced both groups as misguided and cursed. Therefore, the effort of the religious jurists of the Safavid period in confronting Abu Muslim's storytelling and stories was an attempt to start a powerful and pervasive trend of anti-Sufism.

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The question of the purity or impurity of non-Muslims has always attracted the attention of the Islamic Jurists. The importance of this question has been due to the fact that the social and political interactions between Muslims and non-Muslims were quite inevitable. The present article is concerned first to examine the notion of purity and impurity as viewed by the Sunni and Shiite jurists and then decide what they think of the purity or impurity of non-Muslims. It will finally criticize the views of some of the jurists.  

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In all fields of Islamic education science, education is especially emphasized. Since the most important birth years of the child's personality are in the mother's environment, the way the mother interacts and educates is one of the most important and most durable factors affecting the various aspects of the individual's life.Attention to educational crises and existing challenges and conflicts highlights the role of parenting in the process of child development. The purpose of this research is to investigate the role of educational parenting from the perspective of Muslim thinkers during the developmental stages.Research method is conventional content analysis which is based on a documentary-library study, using authoritative scientific resources (books, scientific publications and research results). The findings of the research are based on the consensus of Islamic scholars opinions (selected research), and the results derived from the processing of information and the themes from the final tables,expresses the importance of mother's educational role the necessity of mother's attention to the observance of religious standards in the education of the child, the importance of moral and religious orientation due to the effect of mother's educational role, effect ofmother's knowledge in the upbringing of the child and the mother special position from the perspective of the Quran and the hadith in the education of the child.

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In the general discourse of political science, "common good" refers to those material, cultural, or institutional facilities in which members of a given community share public interest. "Common good" is an important concept in political philosophy and political thought; because it plays an important role in philosophical thinking about the public and private dimensions of social life. In this article, while recognizing and analyzing the concept of common good and related concepts, we have examined the views of Muslim thinkers in relation to common good thought. The analysis of the political thought of Muslim thinkers has shown that they consider man to be, by nature, a social being, and in their opinion, the attainment of perfection and common good also depends on the formation of society. "There is no doubt that it is not possible for man to attain the perfections for which he was created, except for a large integrated community where everyone helps each other with what they need, and that thanks to them all that is necessary for human perfection is obtained." Therefore, Muslim thinkers such as Mullah Sadra and Farabi consider correct thinking and beneficial science as a necessary condition along with good morals, self-purification and exaltation of the soul. They believe that the first head of Medina should have the rank of divine caliphate and deserve to rule over the people and accomplish the mission of Allah the Almighty, so that common good may be spread. Such a person has reached the position and level of comprehensiveness in the threefold origin of intellect, soul and senses, has the merit of the Khalifatullah (Vicegerent of Allah) and the comprehensive manifestation of the divine names, and can spread common good in human society. This article tries to analyze the concept of common good in the political thought of Muslim thinkers in a descriptive-analytical way, using reliable library resources.

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Most of the researchers in American politics and public policy focus on the Presidency, Congress, and Judiciary as the main institutions in the U.S. and consider the relations and interactions among them. However, the relationship between these main institutions affected by interest groups which can be seen in the process of decision making and their contribution to the public sphere. In an attempt to consider the role of interest groups, this paper’s main concern is to study the influence of interest groups on the public sphere in general, and particularly, the role of religious interest groups in the process of decision making for Muslim communities. The paper’s assumption is that the mosque and other religious institutions in the U.S. have multifaceted roles to mobilize Muslims and push them for sociopolitical participation and on the other hand; they can affect legislative and executive branches in their process of decision making. I will review the literature of interest groups, religious organizations, and policy-making models to explain the process of decision making and the factors that affect these procedures. Then I consider the effect of these Muslim institutions on the process of decision making in the U.S. and explain the relationship between these interest groups and policymakers in the U.S.