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<!DOCTYPE ArticleSet PUBLIC "-//NLM//DTD PubMed 2.0//EN" "http://www.ncbi.nlm.nih.gov:80/entrez/query/static/PubMed.dtd">
<ArticleSet>
<Article>
<Journal>
<PublisherName></PublisherName>
<JournalTitle>The history of city and urbanism in Iran and Islam</JournalTitle>
<Issn></Issn>
<Volume>1</Volume>
<Issue>3</Issue>
<PubDate PubStatus = "ppublish">
<Year>2020</Year>
<Month>8</Month>
<Day>1</Day>
</PubDate>
</Journal>


	<ArticleTitle>Geographical approach of Masŭdi in the Morŭj-al-zahab va Maăden-al-javăher</ArticleTitle>
	<FirstPage>1</FirstPage>
	<LastPage>16</LastPage>
	<Language>FA</Language>
<AuthorList>
	<Author>
	<FirstName>saleh</FirstName>
	<LastName>pargari</LastName>
	<Affiliation></Affiliation>
	 </Author>


	<Author>
	<FirstName>bahman</FirstName>
	<LastName>shaban zadeh</LastName>
	<Affiliation></Affiliation>
	 </Author>


</AuthorList>
<Abstract>The approach of this study is to survey the geographical knowledge of Masŭdi in the book of Morŭj-al-zahab va Maăden-al-javăher. Masoudi studies the social and historical phenomena in their geographical background by pathing through narrative methods to a rational-philosophical approach. He explains the universe and human interaction with nature and the influence of geographical location and nature of each country on its inhabitants from political, mood, moral character and physical perspectives, using the pre-knowledge and Greek and Persian religious-traditional postulates. This study discusses the interactions and relationships between Human and Geography and also relation between geographical insight and attitudes of the historian and his historical understanding and postulates. Masŭdi and his souvenirs are against the historiography and historical view of Islamic civilization territory. He is not a court historian, finds himself free and thinks free. He never chooses the realm of power and wealth, for his field of historiography, but the human civilization and the place of Islamic civilization in its. He is the child and fostered of the Age of &#34;Islamic Renaissance&#34;.</Abstract>


</Article>
<Article>
<Journal>
<PublisherName></PublisherName>
<JournalTitle>The history of city and urbanism in Iran and Islam</JournalTitle>
<Issn></Issn>
<Volume>1</Volume>
<Issue>3</Issue>
<PubDate PubStatus = "ppublish">
<Year>2020</Year>
<Month>8</Month>
<Day>1</Day>
</PubDate>
</Journal>


	<ArticleTitle>Three Utopias from the Point of View of the 15th Century Selected Moralists</ArticleTitle>
	<FirstPage>17</FirstPage>
	<LastPage>40</LastPage>
	<Language>FA</Language>
<AuthorList>
	<Author>
	<FirstName>Arezu</FirstName>
	<LastName>Karoubi</LastName>
	<Affiliation></Affiliation>
	 </Author>


	<Author>
	<FirstName>Abualhasan</FirstName>
	<LastName>Fayyaz Anush</LastName>
	<Affiliation></Affiliation>
	 </Author>


</AuthorList>
<Abstract>Moralists in their work have often formulated theories about what they considered desirable and non-existent. Some of these theories concerned the creation of an arena that could be considered a kind of utopia of moralists. In the present article, the question of what the utopia looks like from the point of view of the 15th century moralists will be answered by descriptive-analytical method and library method. The utopia of every moralists is different. But it seems that the utopias of the 15th century, along with the moralist belief in human and by assuming human, are a way to achieve a goal and are sometimes designed on the basis of an end.</Abstract>


</Article>
<Article>
<Journal>
<PublisherName></PublisherName>
<JournalTitle>The history of city and urbanism in Iran and Islam</JournalTitle>
<Issn></Issn>
<Volume>1</Volume>
<Issue>3</Issue>
<PubDate PubStatus = "ppublish">
<Year>2020</Year>
<Month>8</Month>
<Day>1</Day>
</PubDate>
</Journal>


	<ArticleTitle>Investigating the effect of Jundishapur medical heritage on Hejaz</ArticleTitle>
	<FirstPage>41</FirstPage>
	<LastPage>58</LastPage>
	<Language>FA</Language>
<AuthorList>
	<Author>
	<FirstName>hamid</FirstName>
	<LastName>ashrafiKheirabady</LastName>
	<Affiliation></Affiliation>
	 </Author>


</AuthorList>
<Abstract>During the Sassanid era, the most important medical center in the world was established in Jundishapur. Many, including Arabs, used the experience of Iranian medicine. The Arabs learned some sciences from the Iranians, including surgery, veterinary medicine, and kahali. They learned medicine from the Iranians in three ways: first, through Jundishapur University, through people like Harith Bunkoldeh and Nizrbanharith, who developed medical knowledge among the Arabs. Second, through the translation of Pahlavi books; Hirah, Yemen, Hejaz, some of the inhabitants of which were Zoroastrians and were familiar with the medical teachings of this religion. The present article tries to answer the question: What was the role of Jundishapur University in transferring medical knowledge and skills to Hejaz with a descriptive-analytical approach and with the aim of explaining the Iranian medical heritage as part of the scientific identity of this nation?</Abstract>


</Article>
<Article>
<Journal>
<PublisherName></PublisherName>
<JournalTitle>The history of city and urbanism in Iran and Islam</JournalTitle>
<Issn></Issn>
<Volume>1</Volume>
<Issue>3</Issue>
<PubDate PubStatus = "ppublish">
<Year>2020</Year>
<Month>8</Month>
<Day>1</Day>
</PubDate>
</Journal>


	<ArticleTitle>The Political and Sociological Legacy of Dar-Ul-Ulum Deoband and Deobandism in India Sub-continent</ArticleTitle>
	<FirstPage>59</FirstPage>
	<LastPage>72</LastPage>
	<Language>FA</Language>
<AuthorList>
	<Author>
	<FirstName>Alimuhammad</FirstName>
	<LastName>Tarafdari</LastName>
	<Affiliation></Affiliation>
	 </Author>


	<Author>
	<FirstName>Saeed</FirstName>
	<LastName>Tavoosi Masroor</LastName>
	<Affiliation></Affiliation>
	 </Author>


</AuthorList>
<Abstract>Deobandism is one of the most important Islamic movements in India subcontinent in mid nineteenth century which formed to found Islamic law and fight against British colonialism, and then it gradually entered into political changes along with establishing a large law school that has have a big role in formation of Islamic movements in Pakistan, Afghanistan and Central Asia in twentieth century. The name of Deobandism has derived from the city of Deoband in north-east of Delhi and one of the old cities of India. This movement was formed by the political-religious activities of its school called Dar-ul-Ulum of Deoband, which has have, and still has, a great position in the Indian history of Islamic thoughts. The law school of Dar-ul-Ulum of Deoband was also influenced by Shah Vali-Allah Dehlavi teaching and the fundamentalism movement of Seyed Ahmad Berilvey that was fighting against Britain colonialism, and therefore it gradually established an Islamic movement in India subcontinent that resulted to the rise of some fundamentalist groups like Taliban around one century later. At the present paper, The Legacy of Dar-Ul-Ulum Deoband and the role of Deobandism law school in political and sociological changes of India Sub-continent are investigated by scrutinized.</Abstract>


</Article>
<Article>
<Journal>
<PublisherName></PublisherName>
<JournalTitle>The history of city and urbanism in Iran and Islam</JournalTitle>
<Issn></Issn>
<Volume>1</Volume>
<Issue>3</Issue>
<PubDate PubStatus = "ppublish">
<Year>2020</Year>
<Month>8</Month>
<Day>1</Day>
</PubDate>
</Journal>


	<ArticleTitle>An outlook on socio – economic status of guilds and artisans In the era of Shah Tahmasp Safavi</ArticleTitle>
	<FirstPage>73</FirstPage>
	<LastPage>86</LastPage>
	<Language>FA</Language>
<AuthorList>
	<Author>
	<FirstName>ali</FirstName>
	<LastName>akhzari</LastName>
	<Affiliation>isfahan</Affiliation>
	 </Author>


</AuthorList>
<Abstract>Iran under the Shah Ismail Safavi because of the ongoing internal and external wars, lack of &#8204;efficient politic-bureaucratic measures&#8204; and various other cusses was distracted and economically slack. The chaos&#8204; continued&#8204; in the period of his successor, Shah Tahmasp. Necessary requirements for the development of Guilds and craftsmen wasn&#8217;t prepared During the first ten years of his rule, but following the peace between Shah Tahmasp and ottomans, situation changed, and the economy&#8204; revived. But this situation didn&#8217;t last long, king&#8217;s greed and his neglect over the people and society again brought the country into turmoil and crisis, and meantime the greatest harm occurred to the economy and especially the guilds, and one of its results was the discontent and protest of people, mostly because of economic matters and embodied in the Tabriz uprising of 981 A.D. The purpose of this study was to evaluate the situation guilds at the time of shah Tahmasp and its impact on the economy of the country.</Abstract>


</Article>
<Article>
<Journal>
<PublisherName></PublisherName>
<JournalTitle>The history of city and urbanism in Iran and Islam</JournalTitle>
<Issn></Issn>
<Volume>1</Volume>
<Issue>3</Issue>
<PubDate PubStatus = "ppublish">
<Year>2020</Year>
<Month>8</Month>
<Day>1</Day>
</PubDate>
</Journal>


	<ArticleTitle>The Historical Procedure of Foundation and Development of Scouts Organization in Isfahan</ArticleTitle>
	<FirstPage>87</FirstPage>
	<LastPage>104</LastPage>
	<Language>FA</Language>
<AuthorList>
	<Author>
	<FirstName>mohammad reza</FirstName>
	<LastName>askarani</LastName>
	<Affiliation>payam noor</Affiliation>
	 </Author>


</AuthorList>
<Abstract>Scouts was common in the world from the early 20th century and Isfahan is the first city where this educational method spread at schools.
The aim of this paper is to explain how this organization was found out and developed in Isfahan.
It was used &#8216;trend study&#8217; and &#8216;documentary&#8217; method with referring to the founders of the organization and &#8216;oral history&#8217; of them.
This study shows that Isfahan is the first city in Iran where scouts formed and it had frequently high position in its activities.
Ups and downs of the scouts activities in this city was based on the political situation and changing this organization into a state one although caused the quality increase of it.
On the other hand prevented the spread of this educational method into the deep situate of the society.</Abstract>


</Article>
</ArticleSet>
