فهرست مطالب مصطفی عرب عامری

Since the occurrence of political-military developments in the region, especially in Syria, Lebanon and Iraq, the role of the Islamic Republic of Iran has been studied from various perspectives. This research aims to investigate new dimensions of Iran's presence in Syria, Lebanon and Iraq and the role of the axis of resistance in these developments by using Nedlibo's cultural theory and emphasizing the principle of dignity. In this research, the foreign policy of the Islamic Republic of Iran is analyzed on the basis of prestige and the axis of resistance, and it is hypothesized that Richard Nedlibou's cultural theory, relying on concepts such as seeking honor and prestige, can reveal the neglected dimensions of Iran's foreign policy towards the axis of resistance. enlighten us The results of the research show that the historical past as well as Islamic and revolutionary teachings have caused the motivation of the spirit to be the basis of the foreign policy behavior of this country, and concepts such as "honor" and "self-respect" have shaped Iran's positions and behavior in the international arena. . The topics of this article analyze Iran's foreign policy towards the axis of resistance in a descriptive-analytical way.

With the rise of the Sheibani Uzbeks, numerous schools were established in Bukhara to educate religious scholars and elites to legitimize the institution of government. The support of the school and the scholars trained in it was not only provided by the Sheybanids but also by the rulers of Ashtarkhani and Manghit, who subsequently came to power in this region and sought the support of the school institution. This study aims to answer the fundamental question of what place the school played in legitimizing the institution of power and the system of government in Bukhara? The method of descriptive-analytical research and the results make it clear that the Uzbek rulers, in order to strengthen the foundations of power and legitimize political greed in overcoming rulers and royalists, especially in ideological (Sunni-Shiite) confrontations of schools is, supported and made special arrangements for religious scholars educated in schools, and in return, the ulema endorsed all the government apparatus's policies, and decisions.

With the establishment of the Sheibanian dynasty (1007-906 AH / 1599-1500 AD) in Bukhara, the Madrasa was considered as the most pivotal pillar of the Islamic education system and also as an important pillar in the training of scholars and elites of the society who had a brilliant background in Transoxiana. And supported by Uzbek readers. This support was not only provided by the Sheibanis, but was strongly and weakly pursued by the Ashtarkhani (1200-1007 AH / 1785-1599 AD) and Manghit (1339-1200 AH / 1920-1785 AD) governments, which subsequently came to power in the region. . The present study intends to use historical and archival sources and a descriptive-analytical approach to answer the question: What was the social function of the Madrasa in Bukhara in the 10th to 14th centuries AH? The achievements of the research make it clear that the students of religious sciences who came to Bukhara from all over and beyond to complete their postgraduate studies, after completing their studies in various social sectors and in important positions such as Sadr, Shaykh al-Islam, Qazi Kalan, Imam Juma. Etc. were appointed and in this way, in addition to resolving and referring social affairs, they were influential in guiding and influencing the general classes of the society. The orientation of the elites in the Bukhara society was in a direction that satisfied the greed of the ruling system, and the Uzbek ruler sought to propagate and implement the ideology of the ruling system in the hands of these elites by appointing educated scholars to important social positions. 

Mir Arab Madrasa was built in 1553 A.d by Seyyed Abdullah Yemeni Hadramauti, nicknamed Mir Arab, one of the sheikhs of the Naqshbandiyya sect, and Friday prayer leader of Bukhara during the reign of Obaidullah Khan Sheibani (r. 1534-1539). Mir Arab granted the finance of Madrasa by trading Iranian slaves, captivated in the battle of Ghazdewan. Soon, it became an important center for religious higher education along with other Madrasas in Bukharaand students of religious sciences from all over the Muslim-populated areas of Russia and other neighboring towns entered Bukhara to continue their studies. Many Muslims of that territory were breaking into Madrasa of Bukhara, passing Postgraduate and returning to their homeland as an imam or a Khatib in Madrasa or mosques. Namely, Tatar, Hafizuddin Bernagwi, accepted the offer of Khatib in 1850A.d/1267A.d also Ali Mufti  bin Walid, was originally from Semey, Kazakhstan and graduate of Bukhara Madrasa, appointed as Kokand’s mufti in 1865A.D/1282A.H. Many Tatar and Bashkir scholars who studied in Bukhara became known as “Bukharais” after returning to their homeland. In addition to the significant credit they presented to their community, they also enjoyed a privileged social and saintly status. The educated youth of Kazan found promoters in capitalists, to train scholastics in the way they had been taught themselves. Till the end of Emir Mohammed Alim Khan’s rule, coincident with the Bolshevik revolution in Russia, the Mir Arab Madrasas were held on (from 1910-1920 A.D/ 1329-1339A.H). During the Soviet Union era, after the fall of Bukhara by the red army, the mentioned Madrasa like the other seminaries was closed in years till 1945A.D following parley between the head office of Muslim clergies in central Asia and Kazakhstan and the ruling party reopened in 1946 A.D. Traditional national architecture is peculiar to this building a square yard surrounded by two floors of cells, two big domed halls in the left and right corners. Two-store loggias that are adjoining the main façade in the center highlighted with a portal. The inner yard is adorned with composed carved mosaic. In the center of the madrasa, there is a shrine of Ubaydulla emir of Bukhara, who had ruled the city from 1533 to 1540 A.D. At the head of the building, you will see a burial place of the spiritual guide of the khan Miri Arab, whose honor the building got its name. Life in the Mir Arab SCHSA began with the private study of several brief tracts: Awwal-i ‘ilm , a short track that covered the essential requirements (zururiyat) of Islam in a question-and-answer format; Bidan, an exposition of the basic rules of Arabic grammar in Persianand Adab-i muta’allimin, which covered the adab of the student. After that, the student read Sharh-i Mulla, a commentary on Ibn Hajib’s Kafiya (which the student had already studied) by Abdurrahman Jami, the Timurid poet; written in Arabic, this was the first book studied with a mudarris. At the same time, the student started studying formal logic with an assistant teacher, using the Shamsiya of Najmuddin Qazvini (d.1276); when he was ready, he moved on to the Hashiya-yi Qutbi, a commentary on Shamsiya; concurrently with the Hashiya, the student was introduced to theology (‘Ilm-i kalam ) through the ‘Aqa‘id of Abu Hafs Nasafi (d. 1142), which he read with an assistant teacher. Later, the student moved to various glosses on this book. These were followed by the Tahzib ul-Mantiq wa’l kalam , a tract on logic and dogma by Sa’duddin Taftazani (d. 1381); Hikmat ul-‘ayn by Qazvini, a tract on natural science and metaphysics; Mulla Jalal, a commentary by Jalaluddin Dawwami (d. 1502) on the ‘Aqa‘id ul-adudiyat of Abdurrahman b. Ahmad al-Iji (d. 1356), a tract on Muslim beliefs. There was no formal termination of studies in the madrasa and many students lingered on for decades. The core texts, however, could be mastered in nineteen years. Formal lessons took place four days a week. The entire study group assembled; a designated reader (qari, elected by the students) read out the passage to be discussed; the mudarris then translated the passage (if necessary) and proceeded to explain and comment on it; a disputation involving the students concluded the lesson. There was no compulsion to take courses at the madrasa of residence; indeed, at many madrasas no lectures were held at all. A student was free to learn from any professor in the city. The Madrasa year, lasting from September to March, was short, allowing students to work productively in the summer. Indeed, many students left Bukhara for their villages in October to gather the harvest. At the same time, sons of Ulama began madrasa education with a distinct advantage in cultural capital and wealthy students could always hire others to tutor them. This article intends to answer this question by using historical and archival sources and in a descriptive-analytical manner looks for what role have Bukhara Madrasas played in the spread of Trans-Islamic culture? Therefore, to respond to this question, Mir Arab Madrasa, which is considered to be the most important and largest Madrasa in Bukhara, has been chosen as a case study. Hence, the prominent position of Bukhara Madrasas in the spread of transcendental Islamic culture will be explained.  The research results show that the Madrasas of Bukhara, of which Mir Arab Madrasa is an example, have been the center of protection of the discourse of the Islamic tradition of this land. Moreover, these people played an important and effective role in propagating and spreading Islamic culture among the Turkish and Tatar peoples of the Qabchaq Plain and protecting the Islamic identity of these people against the domination of Tsarist Russia and the Soviet Union.

With the spread and development of geography during the Translation Movement, in the fourth century (AH), we see the emergence of a number of geographers who followed the method of Abu Zayd Balkhi (235-322 AH). They added to their works a religious aspect which led to the formation of Balkhichr('39')s geographical school. The present study intends to examine the works of the prominent representatives of the mentioned school to examine the issue of how they differ from each other in spite of the existing similarities? Findings indicate that each of the authors of this school has had a different approach in using resources, climate classification system, quantity and manner of drawing maps and signs, writing style, as well as providing historical, economic, social and cultural information.