Emergence of Wahhabi thought as an important phenomenon in modern Islamic history, had a great impact on political and religious evolutions of Middle East. This faction which founded by Muhammad Ibnabd Al-wahhab in Najd and expanded after making an alliance with Muhammad Ibn Saud has had a long and specific history. In that context, several contacts between religious and political sides of Saudi government have been attractive for researchers on wahhabism. Religious side needs protection of political side, and political side needs religious side for legitimization and acceptability for their actions. On that basis, a large group of religious scholars and Ibnabd al-wahhab’s followers and pupils took charge in adjustment of contacts between political and religious sides. That group which named by their voluntary action as “Muttawwia”, has been sent to conquered areas for call of Wahhabism. Despite of the ups and downs of Mutawwia’s role in history of Wahhabism, they had a great impact on emergence and stabilization of Saudi governments. This research studied their role in contacts between political and religious sides in the context of Saudi-Wahhabi rule in Kingdom of Saudi Arabia.

Beginning of the SafavidEmpire, ie, the reign of Ismail and Tahmasp was the era of prosperity and development of calligraphy in Iran. This era can be divided into three periods of approximately equal length. The first was a period of transition from Timurid Herat to Safavid Tabriz. The second period, which coincided with the first years of the reign of Tahmasp and his interest in art of the book, was the period of rgularization of some scripts, specially nasta’liq and its use for a copy of Quran for the first time. In the third period, which coincided with the Tahmasp repentance and his withdrawal from painting, calligraphy continued its artistic life. Calligraphy in this era had two specific functions. First was artistic function and second was an administrative use. The aim of this essay is the survey of evolutions of calligraphy, various kinds of scripts used by safavid calligraphers, the role of patrons, eminent nasta’liq calligraphers and their social status in the early safavid period.

Romania was occupied by the Soviet army in 1944 and the military seizure continued until 1958. Constant interference and constraints imposed by the Russian government upon Romania, during this time, resulted in formation and establishment of a Communist Institution in the country. The Communist reign in Romania lasted forty four years from 1945 to 1989. The hostility of the Communist government towards different religions and belief systems caused many adversities not only to the Muslim minority but also the Christian majority. Political pressure from the Communist government focused mainly on forcing the Christian majority as well as the Muslim minority to renounce religion and/or discard any form of belief system. The main question is to identify the effects of political changes in Romania and the Communist reign on Muslim Romanians. How were the Muslim Romanians able to guard their religious identity amid adversities caused by Communism? Selected research method is description and based on analysis of the collected data.

Amulet prayers or the so called “Ad'iyatul-hirz,” are a genre of Islamic liturgical literature, prevailing among all Muslims, especially in Shiite culture. It is of importance to study these texts, whether in order to formulate the history of Islamic liturgies, or to perceive the development of Islamic culture and civilization, or to achieve a meaning tool for dating Muslim traditions. As the first step to approach this issue, the Islamic concept of amulet (hirz) and its developments should be traced. Regarding the phenomenological review of the trends observed in the Islamic civilization, this study seeks to give an historical definition of hirz, and its semantic components.

The foundamental question of this paper is whether in the Iranian and Islamic civilization has the concept of technology been raised and discussed or not? The response of this research is positive and it is shown that Farabi has introduced a deep argument about technology for the first time. In this paper, the definitions of technology are given and the relationship of science and technology is introduced. Then Farabi’s expressions about #Ilm-al-0iyaland its results are describedAt the end, attention is given to the concept of four causes in artificial bodies which is part of philosophy of technology. Unlike new literature which considers Heidegger as the first thinker who used the concept of Aristotelian four causes in artificial bodies, it is shown that Farabihas spoken about four causes in artificial bodies many centuries ago.

This essay examines tendency of SeikhMufid and SeyyedMortaza towards mutazilitrationalismin fourt century (A.H.).To understand the roots of this attitude. Although tendency towards rationalism of mutazili internally brought about a lot of arguments - because the basic principles of this sect were not consistent with rationalism dominating mutazila school - finally in fourth century (A.H.) under the rule and support of Buwaihids was accomplished definitely by these persons. Consequently several reasons are considered such as occultation of twelfth imam and the need of imamiyya society to systematic theology for its survival, political convergence between shia and mutazila, ulmost accordance with principles of mutazili conception in the personality of SeyyedMortaza and Sheikh Muf?d and of course the theological and historical correlations among these two sects which their precedence dating back to times before the abovementioned century.

Like other religions, there are various currents in Imami Shiite in the first centuries. This article, relying on discourse analysis and by concentrating on oppositions, attempts to identify the internal Shiite currents in Iraq and Iran in the second and third centuries. According to historical evidences, the opposition between school of Hisham ibn al-Hakam and majority of Shia, which was school of Hisham ibn Salim al-Javalighi, was the most significant Shiite oppositon in second century. This opposition continued until the third century, and continued its role as the main dipole for the formation of internal Shiite currents. Iraqi Hadith legacy was transmitted to Iran, and the opposition between school of Hisham ibn al-Hakam and majority of Shia took the form of the opposition between majority of Iranian Shia (in Qom and Samarqand )and the circle of Fadl ibn Shazan (in Neyshapur).