چکیده:
The Nizamiya of Baghdad during the Seljuk period and the Rab' al-Rashidi of Tabriz during the Ilkhanid period were two Islamic scientific centers that were established at two different historical moments by two of the greatest Islamic viziers. Examining the similarities and differences between these two centers, which is addressed in this writing, can, while providing a more accurate understanding of the nature of the educational and administrative systems of each of these two schools, provide a clear explanation of the contexts of transformation and dynamism of the educational and administrative systems of each of these two schools, and a clear explanation of the contexts of transformation and dynamism of the Islamic civilization's educational system, and reveal how those transformations occurred in light of the temporal context of each of them during the periods before and after the Mongol invasion and the dismantling of the center of the Islamic Caliphate by them.
خلاصه ماشینی:
Dr. Hadi Alamzadeh Faculty member of the Science and Research Branch of Islamic Azad University Azam Riahi Senior Expert at the Institute for Humanities and Cultural Studies, Tehran Education in the Nizamiyya of Baghdad and Rab-e Rashidi Abstract The Nizamiyya of Baghdad during the Seljuk era and the Rab-e Rashidi of Tabriz during the Ilkhanid era were two Islamic scientific centers that were established at two different historical moments and by two of the greatest Islamic viziers.
, 19) The work of the Rab' Dar al-Masahif in copying the Quran and Jami al-Usul, as well as Rashid al-Din's compositions titled "Jami al-Tasanif al-Rashidi" (Rajabzadeh, 53; Hamadani Waqf-nameh, 732), which were carried out by the students and teachers of the Rab' in the absence of the Caliphate office—the acceptable religious authority for the people—was considered a seal of approval on the words and beliefs of the Khwaja and the legitimacy of the Mongol Ilkhanids, and it pursued positive interaction between the sultanate apparatus and the scholars based on Khwaja's interpretation of "religion and state.
As mentioned in the discussion of the reasons for creating these schools, in Rab' Rashidi, the copying of the works of Khwaja Rashid al-Din, which contained his views regarding the "position of the Ilkhanids in leadership," and their distribution in other Islamic lands, and in the Nizamiyya, the training of bureaucrats affiliated with the Seljuk administration, speaks to this matter.
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