چكيده لاتين
With the conquest of Baghdad by the Seljuks in 447 AD, many political, social, economic, religious and cultural developments took place in this city. The first effects of their influence were the revival and strengthening of Sunni beliefs. For this reason, Khwaja Nizam al-Mulk, the Seljuk vizier, in order to prevent the influence of Shia and especially Ismaili ideas and to promote the Shafiʹi religion, established Nizami schools in various Islamic regions, including Baghdad. As a result, the students of the Nizami schools were dispersed throughout the Islamic world and took on various jobs, and thus the Shafiʹi religion flourished, and many people turned to the Shafiʹi religion out of desire or in order to gain positions and wealth. Some caliphs, ministers and scholars also actively participated in the school building movement of this era. Of course, religious differences and prejudices between Sunni sects played an important role in the expansion of religious schools. Another political influence of the caliphs and Selajqah was that some great jurists and scholars such as Mawardi and Imam Ghazali addressed the subject of imamate, caliphate and kingship and wrote books on this subject entitled Haqma al-Sultaniyyah or political jurisprudence.
During this period, different social classes lived in the city of Baghdad, each of which left a special cultural impact. Like the class of Sufis, Fatians and Ayars, which was one of the important classes of society in the Seljuk era. The trend towards Sufism became so widespread in this period that apart from the caliphs and court women, the ministers and men of the Abbasid government also became interested in making Rabat. Sufism flourished. The scientific and cultural movement of this era, especially Sharia and Narrative sciences, played an important role. At the end of the Abbasid rule, the tendency towards Sufism, Shiism and fatwat increased among different classes of people and even the caliphs. Shiite ministers and scholars of the 6th and 7th centuries of Hijri played an important role in establishing and supervising research centers, compiling and interpreting books, and generally publishing and expanding Shiite sciences and knowledge.
In Baghdad, there were followers of different religions, sects and religions such as Christians, Jews and Zoroastrians, and some of them reached high political and cultural positions. The four religious and theological schools of Sunnis and Shiites were active, and probably there were differences and prejudiced conflicts between them, which appeared in the form of debates, disputes, and conflicts. Christians had a significant contribution in the progress and development of science, especially medicine, pharmacology and wisdom. Jews in Baghdad had many synagogues and schools, and many of them gained great influence in the Abbasid court.
There was a difference and conflict between the four religious and theological schools of Sunnis and Shiites, which manifested itself in the form of debates, disputes, and conflicts.
Numerous educational centers such as mosques, schools, synagogues, libraries, hospitals, houses of scholars and clerical shops were established in Baghdad during this period, each of which in a way contributed to the revival of a comprehensive scientific renaissance. Although these educational places They were not regular and organized, but during this period they had an important contribution to cultural, intellectual and educational growth. In general, in these centers, more attention was paid to traditional and Shariah sciences such as recitation, interpretation, hadith, syntax, literature, jurisprudence, vocabulary, history, and mystics, and less attention was paid to intellectual sciences, or even opposition to some of them, such as philosophy and early sciences. you will turn Because the caliphs, ministers and emirs supported these sciences and established religious schools and educational centers to promote them.
