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        1 - Architecture as a Political Expression: The Impact of Political Contexts and Purposes on the Architectural Activities of Bahri’s Mamluks (1250-1382
        Zahra Habibi Fariba Pat Negar Zeilabi
        A number of architectural activities in Egypt during the Mamluks period were influenced by the political context and the goals and factors that associated with it. These contexts added elements and styles to the architecture and provided an area for increasing the numbe More
        A number of architectural activities in Egypt during the Mamluks period were influenced by the political context and the goals and factors that associated with it. These contexts added elements and styles to the architecture and provided an area for increasing the number of buildings with such as characteristics. The aim of this research is answer the questions by descriptive-analytical and statistical methods: how did political factors affect the architecture of Mamluks in Egypt? Which buildings were created under the influence of these factors? Findings show that factors and goals such as political legitimacy, domination of society, maintaining government and wealth, turning Egypt into the center of the caliphate, and the question of identity, led the country to increase architectural activities.Also, buildings such as ṭibāq, Jām‛, madrasah, khānqāh, zāwiyah, ḥamām, ribāṭ, sabīl-kuttāb and tombs and structures such as squares and bridges are among the buildings that emerged under the influence of political contexts in Egypt. Manuscript profile
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        2 - The Link between Talismans and Figural Images in Islam
        Negar Zeilabi
        Aniconism in Islam is an incontrovertible presumption for the researchers of Islamic arts. The main question of this study is that what the imagination and interpretation of Muslims, in the early centuries, was about figural images which caused aniconism in Islam. The p More
        Aniconism in Islam is an incontrovertible presumption for the researchers of Islamic arts. The main question of this study is that what the imagination and interpretation of Muslims, in the early centuries, was about figural images which caused aniconism in Islam. The present paper shows that the permanence of the verdict seems to be associated with the cultural conception of magic and talismans which was rooted in the old civilizations such as Iran, Egypt and ancient Palestine. The main hypothesis is that the relation between image-making and the magic and talismans was one of the most important social factors that caused the reaction of Muslim jurists and scholars to the issue and subsequently led to the persistence of aniconism in the middle centuries. Therefore, it can be stated that Islam’s opposition to figural images was not from an aesthetic standpoint but along with the Quran’s stand against polytheists and idolaters, was because of that cultural conception of magic and talisman.   References al- Aamāl al- Kāmila lil- Imām Muḥammad Abduh, Revised by Muḥammad ʿAmāra, Beirut, 1979/ 1357. A.Fodor, “The Rod of Moses in Arabic Magic”, in  Magic and Divination in Early Islam, ed.Lawrence I.Conrad, The Crownwellpress,2004. Gharawī, Djawād b. Muḥammad, Miftāḥ al- Karāma, Revised by Muḥammad Bāḳir Khāliṣī, Qom, 1419- 1424 AH/ 1998- 2003 AD. Anṣārī, Murtaḍā b. Muḥammad Amīn, al- Makāsib, Qom, 1415- 1420 AH/ 1994- 2000 AD. Arnold, Painting in Islam, Oxford,1928. Baḥrānī, Sayyid Hāshim b. Sulaymān, Madīna Maādjiz al- Aimma al- Ithna Ashar, Qom, 1413 AH/ 1993 AD. Barḳī, Aḥmad b. Muḥammad, al- Maḥāsin, Revised by Djalāl al- Dīn Muḥaddith Urmawī, Qom, 1371/ 1992. Bayhaḳī, al- Sunan al- Kubrā, Beirut, (Und.). 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Hasson, Rachel, Early Islamic Jewellery, Jerusalem, 1987. Ḥillī, Taḥrīr al- Aḥkām, Qom, 1420 AH/ 2000 AD. Ḥillī, Ḥasan b. Yūsuf, Tadhkirat al-Fuḳahā, Qom, 1414 AH/ 1994 AD. Ḥillī, Ḥasan b. Yūsuf, Mukhtalif al- Shia, Qom, 1413- 1419 AH/ 1993- 1998 AD. Ḥillī, Ḥasan b. Yūsuf, Muntahī al- Maṭlab, (Und.), 1415 AH/ 1995 AD. Hodgson, G.S. “Islam and Image”, History of Religions, Vol.3, No.2, winter1964. Ibn ʿAbd al- Barr, al- Istidhkār, Beirut, 2000/ 1379. Ibn ʿĀbidīn, Ḥāshiya Radd al- Mukhtār, Beirut, 1415 AH/ 1995 AD. Ibn Abī Djumhūr, Muḥammad b. Zayn al- Dīn, Awālī al- Laālī al- Azīziyya Fī al- Aḥādīth al- Dīniyya, Qom, 1984 AH/ 1405 AH. Ibn al- ʿArabī, Muḥyi ʾl- Dīn Muḥammad b. ʿAlī, al- Shadjara al- Numāniyya, ʿAṣim Ibrāhīm Kayyālī (ed.), Beirut, 2004/ 1383. Ibn Ashth Sidjistānī, Sunan Abī Dawūd, Beirut, 1990 AD/ 1411 AH. Ibn Idrīs Ḥillī, al- Sarair, Qom, 1410 AH/ 1989 AD. Ibn Bābawayh, Muḥammad b. ʿAlī, Ilal al- Sharāyi, Qom, 1385/ 2006. Idem, Uyūn al- Akhbār al- Riḍā, Revised by Mehdi Lajevardi, Tehran, 1378/ 1999. Idem, Man lā Yaḥḍuru- hu l- Faḳīh, Revised by Aliakbar Ghafari, 1413 AH/ 1992 AD. Idem, al- Khiṣāl, Revised by Aliakbar Ghafari, Qom, 1362/ 1983. Ibn al- Barrādj, al- Muhadhdhab, Qom, 1406 AH/ 1985 AD. Ibn Ḥanbal, Musnad, Beirut, (Und.). Ibn Ḥayyūn, Nuʿmān b. Muḥammad( Ḳāḍī Nuʿmān), Daāim al- Islām, Qom, 1385/ 2006. Ibn al- Faḳīh, Aḥmad b. Muḥammad, al- Buldān, Revised by Yūsuf al- Hādī, Beirut, 1996 AD/ 1416 AH. Ibn Khaldūn, ʿAbd al-  Raḥmān, Tarīkh- i Ibn Khaldūn al-  musammā dīwan l- mubtadi wa al- Khabar, Revised by Khalīl Shaḥḥāda, Beirut, 1988 AD/ 1408 AH. Ibn Kathīr, Ismāʿīl b. ʿUmar, al- Bidāya wa  al- Nihāya, Beirut, 1986 AD/ 1407 AH. Ibn Ḳudāma, ʿAbdallāh, al- Mughnī, Beirut, (Und.). Ibn Waḥshiyya, Aḥmad b. ʿAlī, al- Fillāḥa al- Nabaṭiyya, Revised by Tawfīḳ Fahad, Damascus, 1993- 1998 AD/ 1413- 1418 AH. Ḳanṣū, Akram, al- Taṣwīr al-Shabī  al- Arabī, Kuwait, 1995 AD/ 1415 AH. Ḳays Rāmpūrī, Madjmūa-yi Ṭilism Iskandar  dhul- ḳarnayn, Zubda al- alwāḥ, (Und.). Khafādjī, Aḥmad b. Muḥammad, Shifa al- Ghalīl, Revised by Muḥammad Kashshāsh, Beirut, 1418 AH/ 1998 AD. Kūfī, Furāt b. Ibrāhīm, Tafsīr-i Furāt-i Kūfī, Tehran, 1410 AH/ 1990 AD. Kulīnī, Muḥammad b. Yaʿḳūb, al- Kāfī, Revised by Aliakbar Ghafari & Muhammad Akhondi, Tehran, 1407 AH/ 1987 AD. Madanī, ʿAlī Khān b. Aḥmad, al- Ṭarāz al- Awwal, Mashhad, 1384/ 2005. Malik, al- Muwaṭṭa, Beirut, 1406 AH/ 1985 AD. Margoliouth, “Djādū Dar Farhang-i ʿArabī wa Islāmī”, Magic (Arabian and Muslim), Trans, Ebrahim Musa Por, Tehran, 1385/ 2006. Masʿūdī, ʿAlī b. Husayn, Murūdj al- Dhahab, Revised by Asʿad Dāghir, Qom, 1409 AH/ 1988 AD. Māwardī, al- Ḥāwī al- Kabīr fī Fiḳh-i- Madhhab al- Imām al- Shāfiī, Revised by ʿAlī Muḥammad Muʿawwaz & ʿādil Aḥmad ʿAbd al- Mūdjūd, 1994 AD/ 1414 AH. Mīrzāī Ḳumī, Ghanāim al- Ayyām, Qom, 1417- 1420 AH/ 1996- 1999 AD. Mufīd, Muḥammad b. Muḥammad, al- Ikhtiṣāṣ, Revised by Aliakbar Ghafari &Mahmud Zarandi Mouharami, Qom, 1413 AH/ 1992 AD. Muḥaḳḳiḳ al- Ḥillī, al- Mutabar, Qom, ( Und.). Muhurleri, Osmanli Tilsam: Haluk Perk  Koleksiyonu, Istanbul: Haluk Perk Muzesi, 2010. Muḳātil b. Sulaymān, Tafsīr, Beirut, 1423 AH/ 2002 AD. Muḳddas Ardabīlī, Aḥmad b. Muḥammad, Madjma al- Fāida, Revised by Mudjtabā al- ʿArāḳī & Others, Qom, 1414 AH/ 1993 AD. Muḳaddasī (Maḳdisī), Muḥammad b. Aḥmad, Aḥsan al- Taḳāsīm fī Marifat al- Aḳālīm, Cairo, 1411 AH/ 1991 AD. Muslim Nayshābūrī, Ṣaḥīḥ, Lebanon, ( Und.). Nasāʾī, Sunan, Beirut, 1348 AH/ 1930 AD. Nūrī, Husayn b. Muḥammad Taḳī, Mustadrak al- Wasāil wa Mustanbaṭ al- Masāil, Qom, 1408 AH/ 1987 AD. Pingree,David,” Abu Ma’shar al-Balkhi”, in Dictionary of Scientific Biography ,New York, 1970 Sarakhsī, Sharḥ al- Siyar al- Kabīr, Revised by Ṣalaḥ al- Dīn al- Munadjdjid, Egypt, 1960 AD/ 1379 AH. Shahīd al- Thānī, Zayn al- Dīn b. ʿAlī, Munyat al- Murid, Qom, 1413- 1416 AH/ 1993- 1996 AD. Shaykh al- Ṭūsī, al- Mabsūṭ, Tehran, 1387/ 2008. Idem, al- Nihāya, Qom, Intishārāt-i Ḳuds-i Muḥammadī, (Und.). Shaked, Shaul, “Medieval Jewish Magic in Relation to Islam, Theoretical Attitudes and Genres”, in Judaism and Islam: Boundaries ,Communications  and interaction , ed. William M. Brinner and others, Brill, 2000. Ṭabarsī (Ṭabrisī), Faḍl b. Ḥasan, Madjmaal- Bayān , trans. Hossein Noori Hamedani, (Und.). Tabrizi, Jawad, Irshād al- Ṭālib ili al-Talīḳalā al- Makāsib, Qom, 1384/ 2005. Tanavoli, Parviz, Ṭilism: Girāfīk-i Sunnatī  Iran, Tehran, 1385/ 2005. Taylor_Schechter Genizah Collection of Materials from the Cairo Genizah at the Cambridge University Library.      www.lib.cam.ac.uk/Taylor-Schechter/bo1.html Taymī, Yaḥyā b. Salām, Tafsīr-i Yaḥyā b. Salām, Beirut, 1425 AH/ 2004 AD. Thaʿālabī, Tafsīr, Beirut, 2002 AD/ 1422 AH. “Tilsam”, in Encyclopedia of Islam, by J.Ruska and B Carra De Vaux and C. E. Bosworth, Brill, leiden, 1961-2003. Tirmidhī, Sunan, ʿAbd al- Raḥman Muḥammad ʿUthmān (ed.), Beirut, 1983 AD/ 1403 AH. Ṭūsī, Muḥammad b. Ḥasan, al- Tibyān fī Tafsīr al- Ḳurān, Revised by Aḥmad Ḥabīb ʿĀmilī, Beirut, 1389/ 2010. Wāhidī Nayshābūrī, Asbāb al- Nuzūl, Beirut, 1411 AH/ 1991 AD. Ward,Rachel,Islamic Metalwork, New York,1993 Yāḳūt Hamawī, Mudjam al- Buldān, Beirut, 1995 AD/ 1415 AH. Zamakhsharī, Maḥmūd b. ʿUmar, al- Kashshaf an Ḥaḳāyiḳ Ghawāmiḍ al- Tanzīl..., Muṣṭafā Ḥusayn Aḥmad (ed.), Beirut, (Und.).                                                     Manuscript profile
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        3 - Blacksmithing in Islamic Sources: A Social History Approach
        negar zeilabi
        Blacksmithing, as an instrumental skill since the dawn of humanity, supplied the necessary instruments in the daily life as well as military and civil activities. Examining a wide range of historical, literary and social sources, the present paper draws the scheme of bl More
        Blacksmithing, as an instrumental skill since the dawn of humanity, supplied the necessary instruments in the daily life as well as military and civil activities. Examining a wide range of historical, literary and social sources, the present paper draws the scheme of blacksmithing in the structure and context of the traditional Muslim world. The method employed for this purpose is ‘thick description’. This task is undertaken by depicting the general scheme of the profession and investigating the phenomenal aspect of that, such as its various functions, the instruments, the workplace, professional ethics, monitoring and payment of the professional, main and subsidiary income and professional base and social status. Despite the high diversity of productions and demands of various groups of society,the profession was not high-paying and those belonging to this guild were the lower classes in the Muslim world.   Manuscript profile
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        4 - The Mentalities of Muslim Geographers about The Wonders of the World (Third to the Seventh Centuries of Hegira): A Study on The Ancient Area of Egyptian Pyramids
        negar Zeilabi zahra Mahshari
        Geographical texts of the Muslim world in the medieval period presented the diverse data and readings of Wonders of the World. Rather than serving as objective accounts pertaining to the reality, the data are indicative of the mentalities of the authors’ More
        Geographical texts of the Muslim world in the medieval period presented the diverse data and readings of Wonders of the World. Rather than serving as objective accounts pertaining to the reality, the data are indicative of the mentalities of the authors’ contemporaneous societal and cultural discourses. The main question addressed here is what mentalities Muslim geographers- from the third/ninth to the seventh/thirteenth century- held about the Pyramids and thereabouts, including Sphinx of Giza. Can we find any instances of scientific investigation or anthropological exploration in their discourse? Are the ideas of those Muslim scholars reflecting the popular narratives and folktales among the commoners? Content analysis serves as the model of this study. First, the data contained in the most important geographical sources about the subject is descriptively explored. Then, history of mentalities is applied in order to inquire, process, and analyse the data. The findings suggest that the mentalities prevailing among the commoners, such as the magical characters to depictions and statues in these historical constructs, has the upper hand over other interpretations. Manuscript profile