فصلنامه تاریخ فرهنگ و تمدن اسلامی
پیاپی 34 (بهار 1398)

The education system requires the foundations, the sources of knowledge production, the goals, the needs assessment, the planning, the management, the human resources, the texts and the training centers for its formation and continuity. Of course, in order to overcome the crises and achieve the goals of the educational system, these factors alone are not enough. They must be assisted by a set of key and subordinate, negative and affirmative factors that contribute to the process of quantitative and qualitative development of the educational system. Based on the importance of the subject in understanding the scientific history of Imamieh, this research was conducted to identify the important, groundbreaking and influential factors in Imamieh's educational system in the first five centuries due to the ups and downs of scientific and educational activities in that era. The main factors played roles in the formation and continuity of the educational system, while the sub-factors had the greatest contribution to the qualitative and quantitative development of it. In the meantime, although the negative factors had caused problems for the education process, they had played a role in exiting the crises.

Mecca's political masterdom and power on the eve of Islam's emergence was in the form of gentocracy, and the sheikhs of the Quraysh household were gathering in Dar al-Nadveh to deal with the problems that arose. Their encounter with the mission of the Prophet (PBUH) repeatedly led the Quraysh leaders to form a council and discuss ways to counter the influence of Islam. The comments, the way of the verbal and practical clashes, the differences and the categorization of the heads and the elders of the Quraysh, indicate that they did not share same views in dealing with the Prophet (PBUH) on many occasions and they encountered divisions and divergences. The present article intends to analyze the Quraysh leaders' convergence and divergence in dealing with the Prophet (PBUH) by presenting historical evidence and data. The Quraysh leaders' confrontation with the Prophet (PBUH) appeared to be more convergent when it was in the form of negotiation and it was done peacefully and it was more divergent at times leading to pressure, violence, restraint or conflict.
 

Following the Mongol invasion of Iran in 616 (AH) and the death of Sultan Mohammad Khwarazm Shah in 617 (AH), a period of political competition for power began and various parts of Iran were influenced by the local governments. The interval between the Mongol invasion and the fall of Baghdad was a difficult time for Iranian local governments to resolve the crisis of legitimacy and sovereignty. The linking with the remnants of Kharazmshahi monarchy, the Abbasid caliphate, and the central Mongol court were the most important aspects of their political struggle. One of the most important foundations of the legitimacy of local governments was the approval of the Abbasid caliph within the framework of Islamic caliphate theory. The main issue of this article is to examine the relationship of local governments with the institution of caliphate after the Mongol invasion and how these relations are regulated and changed in encountering the Mongols, in order to maintain the legitimacy and continuity of sovereignty. This descriptive and analytical study, based on library resources, revealed that the Mongol invasion and their increasing threats gradually changed the process of legitimizing local governments from the caliphate.

One of the most important institutions of Muslim government was the Hesbeh institution to oversee the flow of social affairs in the course of Islamic teaching. Preventing misconduct and monitoring how laws are properly implemented in the professions can be described as the duties of Hesbeh institution and a mohtaseb. Other duties of this organization and a mohtaseb have been to oversee the work of physicians, veterinarians, ophthalmologists, and pharmacists. The Hesbeh institution had the task of verifying the adequacy of the physicians and monitoring their proper functioning. This study aims to determine how and by what principles the Hesbeh institution examined physicians' qualifications and obliged them to comply with the medical laws and ethics. This monitoring was performed by specialist physicians in each discipline and a test was performed to determine their competence. Doctor's oaths had been the most important way to test the doctors.

Verse 58 of Anfal is one example of the history of Islamic culture and civilization and describes how the Prophet (PBUH) interacted with the Jewish breakers of treaty. Some have quoted the verse and historical reports to cast a Qur'anic doubt, "Permission to Breach the Treaty in Fear of Betrayal of Infidels". The present paper attempts to answer this doubt by a descriptive and analytical analysis of the documents. The results of the study shows that the aforementioned doubt is contrary to the text of the Qur'an, traditions and history and verse 58 of Anfal has no indication of a breach of the treaty on the basis of fear and suspicion and the criterion of breach of the treaty is "pre-emptive breach" based on the knowing of the Jewish infidel conspiracy. The purpose of pre-emptive breach in verse 58 of Anfal is to prevent the infidels from ruling the Islamic State; hence, in cases where there is no such criterion, the criterion for breach of the treaty in the Qur'an is "previous breach".

A wide range of inscriptions of the Safavid carpets can be found in the altar carpets which contain religious themes. In addition, there are many carpets that have woven themes moving from religious texts to the mystical and lyrical poems and have often been associated with the change of calligraphy font from Sols to Nastaliq. Therefore, the question of this research is: when did the inscriptions of Nastaliq enter the Persian carpets design and what were the common themes used in it? The data for this research is collected using library resources and a descriptive, exploratory, and analytical method of research is implemented. For this purpose, all available samples have been studied. The results of the study of 49 Nastaliq inscriptions on Safavid carpets indicate that the Nastaliq font has been used in the design of the Safavid carpets since the middle of the tenth century (AH). This has been accompanied by the introduction of a large number of non-religious poems, all of which are Persian poetry.