304 chapter seven
empire from the Sunnis and to enlarge his boundaries against the
Turks, that the empire experienced lack of political stability. Although
he had some success with the Sunni Uzbecks pushing them from
Khurasàn to the north of the Oxus, he was less successful with the
Sunni Ottomans who defeated him in 1514 and had his empire trun-
cated. But internally there was more political stability as Shah Ismàìl
was successful in keeping the empire overwhelmingly Shì"ah. That
minimized, if not eradicated, the political disturbances arising from
a possible internal schism between the Shi’is and the Sunnis. From
the seventeenth centuries onward the country has been Shì"ah until
modern times.
Second, the state’s support for intellectual development that was
most noticeable during the reign of Shah Abbàs I (1588–1629). In
his zeal to enhancing the understanding of the Shì"ah religion, Shah
Abbàs I (1588–1629), embarked on a religio-educational reform by
importing Arab Shì"ah from abroad, built schools, madaris, (sing.
madrasah) as centres of teaching and learning, and provided the most
needed financial support to both the teaching Ulama"and the learn-
ing candidates.
Third, the position of the Ulama"under the flafawids was not as
marginalised as it was under the Ottomans. Though they were sup-
ported by the state, the Ulama"were deemed as the teachers of the
Twelverism to the masses. Their financial support came mainly in
lump sums and generous gifts instead of small regular amounts. This
made them more independent. Furthermore, by refraining from
undertaking government posts they were not under the administra-
tive control of government as the Sunni Ulama"were under the
Ottomans. And if there were a government pressure on them they
would leave for the most sacred Shì"ah shrine, the tomb of Imam
Ali, in the neighbouring Najaf, in Iraq (ibid.).
Of the Shi"ìUlama"the names of Mir Dimad, Mulla Sadra, and
Muœammad Bàqir Majlisi occupy the top of the list. Mir Dimad
(d. 1631) and Mulla Sadra (d. 1640) were in support of mysticism
and falsafah and founded a school of mystical philosophy at I›fahan.
They advocated that the Ulama"should not dismiss science and phi-
losophy as a way of thinking while holding to their intuitiveness and
spirituality in seeking the truth. Mulla Sadra did not see a separa-
tion between political preparation and spiritual training.
But the name of Muœammad Bàqir Majlisi (d. 1700) stands out
as one of the most renowned Ulama"of the Shì"ah. He was against