فهرست مطالب موسی الرضا بخشی استاد

Due to political developments and relations, the Safavid period is a period in which European tourists traveled to Iran for various reasons more than before, and as a result, many travelogues were written compared to the past. Safavid-era madrasahs, as the most important center of education, were considered by some tourists, the most prominent of which are Chardin, Tavernier and Kempfer. The question is, what are the views of European tourists about education in Safavid madrasahs and its educational programs? This article tries to analyze and critique the reports and opinions of foreign tourists about the programs and educational resources of this course through analytical method and citing library sources. Research findings show that European tourists often compare Iranian madrasah curricula with the European education system and as a result find it irregular and chaotic, which sometimes seems pessimistic. In introducing educational resources, they have paid more attention to non-religious sciences such as mathematics, astronomy, that is, what has been familiar to them.

Historically, the prevailing tendency towards a school of Islamic jurisprudence in a particular region of Islamic territory is worthy of investigation. Shortly after the establishment of the Umayyad in Andalusia, Maliki became the official school of the Andalusian Muslims by replacing the ʾAwzāʿī school. At the same time, the leading school in the east of the Islamic territory was Hanafi. This article intends to survey the causes of the government's tendency and people in Andalusia toward the Maliki school based on historical references. The result indicates that the Andalusian jurists who visited the centers of Maliki school played an essential role in this conversion. Furthermore, the Maliki school was also supported by the Andalusian government. The intellectual simplicity of the Maliki school was also in accordance with the Andalusian intellectual atmosphere

The Safavid dynasty often considered the beginning of modern Iranian history in which the first independent Iranian state after Islam was founded. However, the Safavid government was relatively able to regulate violence and achieve in some degree, but after some time, social order faced a crisis and collapse. This study investigates the causes of this by citing historical sources, using a comparative and analytical method and relying on the model of the fragile natural state presented by North, Wallis and Weingast. Based on the findings of this study characteristics of the Safavid government in the four themes of "failure to form a stable coalition", "imbalance between social forces", "personal, informal and unilateral structure of political power" and "monopoly of political economy and violation of property rights" are similar to the main indicators of fragile natural government.

Under the reign of the Umayyad Dynasty, Andalusia managed to take the philosophical lead in Europe during a time when Europe was suffering from Medieval stasis. Moreover, it could compete with Baghdad over the leadership of the world of Islam, the peak of which was in the fourth century (AH). However, in spite of the scientific progress of Muslims and the favorable cultural atmosphere of this period, philosophy did not receive much attention and even had to deal with severe challenges. Accordingly, the authors of this paper decided to focus on this lack of attention to philosophy, which was not in conformity with the flourishing of Islamic civilization in Andalusia at that time, through analyzing the related historical resources and documents. Their findings indicate that, after conquering Andalusia, Muslims stepped into a land where the church had harshly suppressed rationalism. The same was also the case with the neighboring countries there. Nevertheless, the most important reason for the lack of interest in philosophy in Andalusia was the establishment of Maliki school of thought, which, following a Zahirite approach, did not allow rationalism to flourish there.

Not the same level of attention was paid to philosophy in schools in different periods of the Safavid era, and there were some ups and downs in this regard under the influence of the various philosophical and scientific trends dominating the society of that time. This paper examines the process of teaching philosophy in schools in two halves of the Safavid era based on historical sources while employing a descriptive-analytic method. During the first half of this era, because of the dominance of rationalism over schools, philosophy, alongside religious sciences, was the focus of great attention, as it was in the pre-Safavid era. We can observe the peak of its growth in the middle of the Safavid era in the philosophical School of Isfahan. However, in the second half of this era, particularly during its last decades, with the revival of the Akhbari school of thought or the school of the people of hadith, the teaching of the Shi‘ite traditions and hadith became prevalent in schools, and the teaching of philosophy in schools was very limited and suffered huge decline. For example, in some schools such as “Sultani” and “Maryam Beigum” in Isfahan they banned the teaching and learning of philosophy and placed it in the list of subversive sciences.

The present article examines the role of Madrasah (school) in the Shia Safavid Iran has expanded on that show how the Madrasah could affect the development of Twelver Shiite in Iran. The trend was to build Madrasah in the Safavid era was supported by the Safavid government. In endowment’s madrasahes، especially madrasahes that were more than endowments and financial institutions to hold the attention of Shiite religious rites. Madrasah as much as possible during this period was the Shiite religion and education. Survivors through their Madrasah education plays an important role in promoting the Shiite in society. Training in madrasah، specialy Madrasahes of grate cities،influenced in developing of Shiite on formal and unformal posts.

After legitimization of Shiite religion in Iran, during Safavid era, schools (Madreseh) turned into the most significant educational institution, used at the service of this official religion. But what was the impact of this educational institution on religious and non-religious sciences of that time? What has been proposed based on conducted studies is that the academic dynamicity of schools was influential in expanding religious sciences and centralizing Shiite jurisprudence in Iran. Subscribing into viewpoints held by their founders and administrators, schools were influential in expanding academic thoughts, particularly Akhbari thoughts, during the second half of Safavid era. Furthermore, the emphasis of schools on religious sciences made other non-religious sciences fall from grace.