نشریه علم و تمدن در اسلام
پیاپی 14 (زمستان 1401)

One of the most fundamental indicators of scientific authority, which historically proves the belief in the authority of the authority and its superiority over the claimants, is discipleship. produces efficient and expert and prepares them to play appropriate scientific roles in human societies. The discipleship process is carried out based on the principles and methods of characteristics. This research is the intelligent and systematic application of this process in the educational system of Imam Sadiq (AS). The question is, "how have the requirements, principles, and methods of discipleship been realized in the scientific school of Imam Sadiq (a.s.) in the field of education and ethics". The research method is content analysis with a qualitative approach and theme analysis, and the data collection method is document review. The unit of investigation is historical reports and narrations based on the narration known as "man of Shami".Several narrators have reported the number of Imam's students from one to 200 people to a house full of people. Cultivating elite disciples was on the Imam's agenda, and the Imam reserved the point that the students debate in the same fields they specialize in. Examining a selected sample of The scientific debates of Imam Sadiq (a.s.) showed that the planned training of expert and elite students in various fields was based on the eight educational principles and the five ethical principles and by using the seven educational methods and the three ethical methods.

The first flourishing era of Islamic culture and civilization in the Maghreb and Ifrīqya occurred under the government of Aghlabids. Qayrawān is Islamic East Baghdad, the scientific and cultural center of the Muslim world in the West, And Scholars and scientists thought of it as the land of scientific trips to gain knowledge, research, and promote science. Rulers of Aghlabids knew subject to the Abbasid caliphate and followed of traditions and customary practices of the Abbasids, who depended on Persian traditions. They were intend to transfer sciences and knowledge of the Islamic East to Ifrīqya to try, scientists and excel in science learned to read. In the era of Aghlabids, for various reasons, many Iranian were staying Ifrīqya and in the Maghreb, and participated in the advancement and spread of Islamic culture and civilization. The main issue of this research is how and in what contexts the Iranians caused the transfer and spread of the manifestations and elements of Islamic culture and civilization to Africa during the Aghlabids period. This article is based on the approach of historical studies and the use of original historical sources and texts and modern research and is organized in a descriptive-analytical way. The findings show that some Iranian scholars and nobles migrated to Africa during the age of Aghlabids and played a great role in the transfer of Islamic and Iran culture and civilization from the East of the Islamic world to the West of Islam and the fields of bureaucracy, the formation, and expansion of sciences such as jurisprudence, Literature, medicine, art and architecture, and agriculture were influenced.

Yazd province was under the control of Muzaffari rulers in the 8th century of Hijri. In the vacuum of political power after the collapse of the Ilkhanate, they seized political power in Yazd and the neighboring regions and became the source of political development. Along with the political events of any government, it is necessary to pay attention to the currents and intellectual trends as one important element in explaining religious thought. Therefore, the present article aims to answer this question through a descriptive-analytical method based on library studies: What were the position and social status of different intellectual trends in Yazd during the era and period of Al-Muzaffar's rule (1318-1394 AD) For this purpose, we have tried to draw a suitable picture of the intellectual atmosphere of this period in Yazd by analyzing the relationship between different intellectual tendencies with Muzaffari rulers. The findings of this research show that in this period, different groups and currents of thought, including scholars, mystics, and Sadat, each in terms of their position and Al-Muzaffar's support for them, and the efforts of the Muzaffari rulers in establishing schools and allocating endowments to them, and the presence of scholars, sages And the mystics from the neighboring provinces of Yazd have had a significant impact on the development of science and education and the prosperity of the social and intellectual life of their era.

One of the glorious periods of Islamic civilization is the Samanid period, they expanded the field of science with financial support. The purpose of the research is to answer the question, how has the Samanid Empire affected the field of knowledge with its economic policies? The article by choosing the theoretical framework; The government is one of the influential components in the field of knowledge and can produce or expand knowledge or stop its growth according to its needs and requirements, And based on library sources, it examines the above question with a descriptive-analytical method. The result of the research is that Samanian has taken a step forward in the development of religious education by providing financial support to students in the form of exempting students from tribute and endowment for students. Samanid accounting management has been effective in the development of political jurisprudence and commercial jurisprudence. The government's efforts to develop mosques and libraries were mainly effective in spreading oral knowledge and then intellectual knowledge. Considering the economic function of mathematics, astronomy, and geography, it has been supported by the Samanid Empire. Hanafi and Shafi'i were managed with the financial support of the Samanid Empire, as a result of which Hanafi and Shafi'i jurisprudence had many followers in this territory, and the school of Maliki jurisprudence was isolated due to a lack of financial support. Narrative and Shariah education has been given more attention to legitimize the government and for this reason, it has been developed and expanded.

European tourists visiting Iran in the Safavid era, in terms of their mission and their desire to know Iran and its reflection in the West, to investigate the various territorial, geographical, social, economic, religious, cultural, scientific, and other aspects of biological and civilizational life. Iran that era and provided valuable information. One of the subjects of their attention is the scientific situation of Iranian society, which they have investigated and criticized with a comparative approach to the scientific situation of Europe. The view of these tourists as external observers in the evaluation of this issue can be beneficial in understanding some aspects of the civilization of Islamic Iran. This article, the aim is to investigate the scientific situation of Iran in the Safavid era through the reports of European travelers, which are based on library studies and descriptive-analytical methods. The question posed in this research is how did the European tourists reflect the scientific situation of the Safavid era Iranian society? The findings of the research have shown that the reports of tourists provide a picture of the scientific situation of Iran in the Safavid era and the attitude of Iranians towards science and knowledge, which includes both the advantages and superiority of the field of knowledge and the weaknesses and its shortcomings and scientific lags have been brought up. They have approached this issue with a comparative and critical view.

Muhammad bin Jarir Tabari (224 AH - 307 AH) was a great historian, commentator, commentator, and jurist who excelled in the various sciences of his time. He lived in a period when astronomy had a special place among sciences, of course, this science, some Muslim scientists did not have a positive attitude towards it, so investigate Tabari's view as a commentator and historian in The answer to this question is, to what extent did Tabari use the science of astronomical rulings and the science of astrology in his historical and commentary book? It seems important and necessary. The findings of this research, which was carried out by descriptive-analytical method, show that his most famous works, "Tafseer Jame al-Bayan on Ta'awil al-Qur'an" and "Tarikh al-Rasul wa Al-Muluk", he spoke about astronomy and astrologers. Tabari, as a commentator, in his explanation of "Al-Najm" and "Al-Nujum" in the Qur'anic verses, works in the hadith-Etzali method and pays attention to the science of astronomy, and in the capacity of a historian, while relating "time and history" to the heavenly bodies and without Paying attention to the upcoming religious challenges in "Rules of Astrology" with the same method as the narrators narrate the narrations of astrologers in the courts of kings, caliphs, emirs, and other people, and good information about the place of this science in the Persian society before Islam and Islamic period.