Intl. J. Humanities (2009) Vol. 16 (1): (31-43)

A Comparative Study on the Role of the Religious and Political Thoughts of Qom , Ray , Baghdad and Khorasan on Shiites of the Third Century.

Mohammad Chelongar1, Asghar Montazerolghaem2, Seyyed Mirhossein Allameh3

Received: 15/1/2007 Accepted: 12/11/2008 Abstract In the third century, the political multiplicity of was influential on various thoughts and expansion of the opposite religious interactions. Benefiting from the attention towards the masses of people and equalizing among them, Murjae and Hanafiae could affect Iran and missionaries deeply. In the middle of the third century, with the Shafei’s influence in the fascinating cities of Ray, Neishabur, Samarghand and Tashkand, limited the dominance of

Downloaded from eijh.modares.ac.ir at 15:47 IRST on Friday September 24th 2021 Hanafi-Hanbali thoughts. The increase of city dwelling caused by the attraction of missionaries from countryside and villages to these cities would have been another factor in this process. The appropriateness of political geography and the struggling of Zaydieh Shiite direction , tinged with Motazeli thought , against Taherian caused that even Samanid did not succeed in eradicating the social roots of this course in some parts of Iran. In Khorasan, at the end of the third century, Ismaeli missionaries gave priority to change rural religious thought into the alteration of urban political elites’ beliefs. It was Ahmad Ibn Hassan Maderani, who put some emphasis for Imami –Shiite thought in Ray.

1. Assistant Professor, Department of history, University of Isfahan 2. Assistant Professor, Department of history, University of Isfahan 3. PhD. Student of History of Islam, Department of History, University of Isfahan

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Kolein in the outskirt of Ray, witnessed the appearance of Mohammad Ibn Yaghub( Jacob ) , the Imami narrative connector , who could present a pattern with Qomi view , for the rationalizing and reconstructing the society of Imami people of Baghdad. It should be noted that the connecting base among Imami populations in Neishabur , Ray, Qom , Marve and Balkh of the third century was something beyond the exchanges of trade unions , in particular , it was Qom ,benefiting from the scholarly elites who were in majority, that in the light of Asharites at the end of the third century witnessed the centralization of Imamieh and planning for faithful or economic expansion . In this case, the ideas of Andrew Newman, Wilfred Madelung , Donlop and Pelt are disputable.

Keywords : Shiite , Orientalists , Asharies , Missionaries

Introduction Allan1 plays a major role in the recognition In the third century, Qom , Ray , Baghdad and of Mohammad Ibn Yaghub’s character by Khorasan witnessed a glorious upheaval in making him travel from Kolein to Ray. Ali Ibn religious and political thoughts, mostly caused Mohammad Razi (Allan) made all preparations by the Shiite executioners and scholarly elites . so that Mohammad Ibn yaghub could set off for From the historical point of view, Mohammad Qom where he acquired knowledge and then Ibn Yaghub demonstrated a highly praised left for Baghdad in which he succeeded in function in forming Shiites of that time and composing and checking his fruition, kafi. As a Downloaded from eijh.modares.ac.ir at 15:47 IRST on Friday September 24th 2021 founding a firm base for the religious thoughts connector of Qom, Ray and Baghdad, and political movements of this school. As a Mohammad Ibn yaghub’s acquaintance with the reformist, he presented an approach affected by situation of Baghdad for the recent twenty years Qomi thought for the Shiites of Baghdad. By of his presence there and his burial near the gate considering all of the historical dimensions , the of Kufe ( Khansair , Rozato , 108) could affect author tries to discuss Koleini’s role in creating and advance the Shiite’s historical, religious a dynamic thought of Imami followers in above thought of that time. mentioned cities especially Baghdad.

1. Although Mohammad Ibn Yaghub Koleini was under the guidance of his father but Ali Ibn Mohammad Razi (Allan), an uncle of Koleini’s mother, became an effective character in scholarly evolution in Ray. see Ameli Seyyed Mohsen Ayyan-o-al Shiite , vol 42,P152

32 Chelongar M.A., Montazerolghaem A., Allameh S. M.

In the historical studies, there is an With regard to Iranians, Murjae and agreement between Madelung and Modarresi Hanafieh could affect them deeply, especially that Koleini played a central role in directing the eastern ones as well as missionaries. Shiite of that time (Modarresi, 91) Hossein Najjar Hanafi’s influence of religious It should be remembered that Mohammad Ibn thought, not only prepared an appropriate field Yaghub’s character was constructive and for Murjae in strict Hanafi society of Ray, but impressive even during his presence in Ray, not could affect Ghazvin and Gorgan from there only by dominating over his opponents in (Watt, 119). In the third century, the political discussion and debates, did he became a chieftain multiplicity was influential upon the expansion there (Najjashi, 377), but also he was a successful of Hadith Propagation Institutes and presenting superintendent in scholarly restoration of Ray as the new experiences in Iran. Though Imam have been indicated by Ahmad Ibn Hajar Ahmad Ibn Hanbal was born in Baghdad Asghalani ( deceased 706 H ) and Ibn Athir. (164H), he was from a Basri family of It seems that although Koleini left Ray Khorasan and rose by the help of Abbasids. In because of much chaos and political anarchism all, the Hanafi religious thought could not in 280 H., he could later take the leadership of attract the considerable mass of Iranians. Shiite society in Baghdad during Abbasids’s Khorasan and Neishabur, the origins of powerful government.(Tabari, vol 38,p99) Taherian, Marve and Samarghand or Samanid’ With a quantitative measurement of capital, Bokhara were considered Hanafi Mohammad Ibn Yagub’s sources in Hadith, centers (Seddighi). Madelung tries to highlight the effects of his In the middle of the 3rd century, by Downloaded from eijh.modares.ac.ir at 15:47 IRST on Friday September 24th 2021 presence in Qom , rather than Ray, upon his fascinating Ray, Neishabur, Samarghand, scholarly character(Madelung,363). Tashkand , Esfahan ,and Gorgan Shafei’s It is noteworthy that he not only propagated influence replaced the Hanbali and Hanafi the school of Shiite through those elected by the dominance. but he presented an approach with Bulliet believes that the growth of Qomi way of narration for Imamieh society in urbanization in Ray and Neishabur was the Baghdad. outcome of missionaries who came from Regarding the background and process of suburbs and villages to these centers, with the becoming Moslem, Choresky describes a aim to support emigrant Arabs in the third Sunnite majority in the third century century (Bulliet, 73). Madelung additionally (Cheroskey, 20) specifies that no center for religious thought

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existed in Iran like those in Iraq, Meddineh, Ibn Abduallah Hassani’s flight in 169 (A.H.) Mecca and Damascus and Hums (Madelung, 21). with his Iraqi supporters (after Fakh tragedy) In the third century, the Shafei thought shows the appropriateness of political attracted Sufi-missionaries. Iranians in geography in Iran. When Ghasem Ibn Ibrahim’s Neishabur and Haraat established and companions propagated the Zaydieh popularized its Karamieh movement. On the conventional principles, for the first time, it other hand, the Khareji thought, which from the caused the rising of Nirroos – the east of beginning of Abbasids had attracted people in Chaloos River – against Taherian and the Sejestan, Haraat and khorasan lost its power invitation of Hasan Ibn Zayd Hasani to Ray. with the presence of Yaghub Ibn Leith Saffar in Andrew Newman believes that despite some second half of the third century. similarities between the beliefs of Hasan Ibn The challenge and contrast between Hanafi Zayd and the religious dimensions of twelve and Murjea principles along with the Sunnite fold Shiite , some Imamieh believers of the area tendency to Hadith in the third century, verifies were persecuted . Hasan’s thought influenced the influence of Shiite in different parts of Iran. Tabarasetan with a Shiite inclination colored Andrew Newman attributed the first with Motazeli thought. Though the inclination presence of Shiite in Iran to the attendance of to Sunnite is returned to the area with the Abduallah Ibn Muawieh, Jafar Ibn Abitaleb’s assassination of Mohammad Ibn Zayd by grandson in Esfahan and Estakhr . He later fled Samanid in 287 (A.H.), the return of Shiite to Haraat (Newman, 85). Newman, then, thought by Hasan Ibn Mohammad Ibn Autroosh surveys Ibrahim Ibn Abduallah Hassani’s revolt signifies the sociological root of this thought. Downloaded from eijh.modares.ac.ir at 15:47 IRST on Friday September 24th 2021 in Fars , Ahwaz and Waset. It seems the first In the middle of the third century, when organized shia group was not Alawi Gharameteh started a movement, the Ismaeli movement, but Zaydieh inhabited in Iran missionary in Kolein, following an established because of its political- military movements. framework of invitation , was obliged to escape The outset of the third century also witnessed into Ray. When Ghiath, the second native the revolt of Taleghan in Khorasan. successor of missionary, could find companions (Madeluung, 18). in Qom by debate, he escaped into Khorasan Yahya Ibn Zayd’s departure from Iraq to and influenced its to change his religion. Ray and then to Khorasan, Sarakhs ,Haraat , The efforts of Ghiath’s successor, Abu Hatam Taleghan and Balkh, signifies the positive Ahmad Ibn Hamdan Razi, as the fifth the chief background for revolt in those cities . Yahya of missionaries, led to the spread of Ismaelis

34 Chelongar M.A., Montazerolghaem A., Allameh S. M.

not only in Ray, Esfahan, Tabarestan , roles in important Iraqi Departments between Azarbayejan and Gorgan but also influenced the 266 to 335 A. H.. Gustin Chalk has made belief of official ruler of Ray , Ahmad Ibn Ali . investigations on this family1. Rudeness of Newman even specifies that Abu Hatam could Ezkotakin, Abbasids, commander of Ray, change the belief of Mardavij , the organizer of resulted that Madarani, in the position of his Ziari state centralized with Ray . At the end of ministerial executive, was using the policy of the third century, the Ismaeli invitation moved alluring Baghdad policy toward the fined from Neishabur to Marve. The efforts of the treasury of Ray Governorate and succeeded to Bokharaei successor of Daei , Mohammad Ibn guide Abbasids up to Isfahan (Tabari, 1590). Ahmad Nasafi in influencing upon the second Ray had a precedence of political Samani Nasr, caused the plan of Ismaeli inclination. Mahdi , by restoring this city, made Shiite’s thought to become overt. it his capital. His son Harounallrashid was born It seems that prior endeavor for changing in the same city. In the predominant movement rural religious thought, there was a need to of the commander of Mamoun on campaigning change to an urban version that had significant Ammin's army, Ray had practically become a effect on the belief of political elites, an battle field of Tabarestani Zaydis with Taherian experience which had showed its effectiveness in 195 A.H. It seems that absence of belief previously around Ray. Madelung conformity had led Tabari to mention (Madelung,69) and Farhad Daftari confirm the sociological origin of mass of people, with the above viewpoint (Daftari, 125). rise of Mohammad Ibn Jaffar Ibn Hassan, (250 Traces of crossing Imam Reza (peace be H.) as ignoble (Tabari, Vol. 33, P 65)Report of Downloaded from eijh.modares.ac.ir at 15:47 IRST on Friday September 24th 2021 upon him) in the cities of Ahwaz, Shushtar, Massoudi, indicates a Taheri political- military Yazd and Neishabur (201H.) are also evident array in this year (Massoudi, 153) especially (Qomi, 199). Even in Mohammad Tehrani's that, he made more intensified level of work on Navabeqolrowah of fourth century, dominant anti – dialogue political provocation there are points to Imamieh Arab companions of Abbasids pointing to the movement of of the eighth Imam with Persian names in Ray, Ahmmad Ibn Issa Alavi (Massoudi, 154). Qom, Balkh and Neishbur (Sheikh Agha Dolafian, who through a dominant movement Bozorg Tehrani, 50). The clearest investment of Daylamites in the cities of Ray, and for Imamieh-Shiite inclinations of Ray belongs Zanjan in 252 came to power and established to Ahmad-Ibn Hassan in 276 A.H. from an Iraqi relations with the Shiites. Continuation of their Madarani family with the precedence of having 1. Encyclopedia of Islam , V:5 , P: 935

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political stability, however, remained curtailed framework of dynastic conflict under the power then. Two unsuccessful trials of Caliphate of Caliphate rather calling it conflict of during the first decade of the second half of the religious thought (Tabari,Ibid , p 104). In 284 , third century (253 and 259 A.H.) and Turki- two seasons pushed Moktafi from the political Tabari conflict in255A.H. indicate that religious scene of Ray: one was the Shiite pressure of thoughts of the above urban society were Ray in which Tabarestan was probably influential. (Tabari, vol.37,pp 63-64). involved in its implementation and the other Westward advancement of Yghub Ibn Laith, was draught and failure of agricultural and occupation of Ray in 260 A. H. had a resources. The first probability is more negative effect on Shiite religious thought. Yet reinforced since it is clear that due to bad another campaign 246 H. could show its performance of Amre Safari, Mohammad Ibn resistance in the framework of combating Haroun, ruler of Tabarestan, occupied the city dominant Turk agents (Halem, 29). at the end of the third century (Massoudi, 343)1. It seems that, summing up of inter-societal In this regard, Minorsky's account on Ray and population of the Imamieh Shiites in Neishabur, Daylam is of worth attention.2 Ray, Qom, Marve and Balkh of the third century Anyway, it should not be neglected that Ray has been something more than a usual and Qom, especially at the time Ahmmad Ibn percentage of the businessmen needing literacy Khaled Barghi, author of Almahssen was in the at the level of perfume sellers and cotton service of Madarani, has had a determining role merchants, as portrayed by Andre Newman in the Twelvers memento writing. (Newman, p 88) otherwise, in the event that only It seems, however, in Khorassan, Ray and Downloaded from eijh.modares.ac.ir at 15:47 IRST on Friday September 24th 2021 the above said economic superstructure was the Qom, minor power even Sunnite Hadith were dominant dialogue for religious Imamieh seeking dynasties, led to disintegration of thoughts, it was no reason for concise conflicts Abbasids society and converting it to an and incidents even though with belief origins. archipelago. Outcomes of continuation of the Guild of writers, pharmacists, and paper makers political and military conflicts, however, was in Imamiehs, points out to the scientific growth not ineffective on Shiite inclinations (Barghi, and their ever increasing level of knowledge in Rejal ,p47).Najishi and Toussi provide a list of the above said cities (Tabari, 16). Orientation for leagues in 278 A.H. around

the above cities, like what happened between 1. Compare with the History of Qom, Hassan Ibn, and Mohammad Ibn Ashari (Died after 379/9 h.) edited by Dolafians and Safaris, is mostly seen in the Jallalaldin Tehrani p 47. 2. Encyclopedia of Islam, Vol. 2, p 197.

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the 7thImam's companions with Razi and Qomi Inb Sahl Balkhi (deceased 934/322) on which titles. Danlope2 has made investigations and Jeihani Among them, Abolhassan Mohammad Ibn (941 Ac/330 H.) through research efforts of Jafar Assadi Razi (Toussi, 426), as the agent of Pelt3 , emphasize on general Shiite atmosphere Imam Zaman, had an effective role in religious of Qom and shows dominant Arab atmosphere. thought of Ray and Qom and in fact he was the Interestingly later on, Ibn Hoghal (651 A.H.) person who nurtured the personality of who has been focal point of research of Miquel4 Mohammad Ibn Yaghub Koleini. and Collins (Collins, 351) who visit Qom , in One can say that Neishabur, like Ray during addition to emphasizing on Imamieh's religious strategic conflicts has been the spiritual thoughts, confirms that in a cultural exchange, battlefield and focal point of the region for the dialect of Qom's Shiite Arabs has changed to Imamieh which during the second half of the Persian (Ibn Hoghal, 315). This matter can be third century, had not classical majority of the revealed from the travel account of Masar Ibn population around those regions. However, one Mohalel, the poet to Qom , and investigated by cannot accept the emphasis of Andrew Newman Minorsky as well as in Ahssanol Al-Taghassim on opposition of Qom with Ray, in essence, by Mohammad Ibn Ahmad the geographer (985 both due to his own discussion entitled Pockets Ac./ 375 H.)5. Beginning of Qom's Islamic of Believers and also the connectors such as approach goes back to the victory of 23 A. H. Mohammad Ibn Yaghub was grown in Qom and following the escape of sons of Saad Ibn and learnt Hadith there (Newman, 23)1. By late Malek Ashaari, after the revolt of Abdolrahman third century, Qom witnessed higher Ashaath a family of Downloaded from eijh.modares.ac.ir at 15:47 IRST on Friday September 24th 2021 concentration of Imamiehs compared with other southern Arabs in the Seffain war ( Qomi, parts of Iran and Iraq. This was due to Imamieh, 266). But , it is probable that Mousa Ibn orientation being evident and educated urban Abdollah Saad Ashari, the first contemporary people of those cities as well as that of Sunnites Imamieh of this family is with Imam dominating the socio-political destinations of Mohammad Bagher and Imam Jafar Sadegh other regions, which along with Zaydieh and (peace be upon them) that a Sunnite atmosphere Ismalites had made Imamieh as their point of prevails Qom (Toussi, 307), Ahvas, Eshagh, criticism. Contemporary writings of Ahmmad

2. Encyclopedia of Islam , Vol.1 p1003 1. His statement is as follow: Al-Kafi’s traditions are 3. J.Pelt , Encyclopedia of Islam, vol.6, p 265. Qummi; however, it does seem that between his 4. A. Miquel, Encyclopedia of Islam, Vol.3, p. 786. residences in Ray and Baghdad Al-koleini also spent 5. See : Travels of Abudolaf Mosar Ibn Mohalel from considerable time in Qom. Minorsky published in Cairo , 1955, p 50

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Noim and his brothers , were pioneers of 82 H. Attribution of seven squares, five bridges revolt ( Qomi, 25 ) . and 39 to 51 active mills of Qom city to Lambton, analyses Ashaari's dominance Ashaaris and activities of Malek Ibn Saad, from 256 to 309 A.H. as a proved by variable Shoeib Ibn Abdollah and Zakari Ibn Malek in incident (Lambton, 586). irrigation and development of agriculture all are It seems however, anxiety of Hassan Ibn signs of their planning for economic Mohammad stated later in 379 about his work, development (Qomi,60 ). more than wishing to tremble and change At the time of Imam Reza (peace be upon Ashaari's influence on Qom's history, is an him), Hamzeh Ibn Yassa Ashaari made possible effort through which the author uses for the project of tax segregation and executive reducing taxes on the city in the framework of control of Isfahan, through requesting the tribal epic verses and devotion to Buyeh family. Jomeh tribune from the Kashi, a Khorassani Shiite writer who wrote (Qomi, 101). Presence of St. Fatemeh on distinguished men, reports scientific Massumeh with Ashaarian, establishment of immigration of Issa Ibn Abdollah Ashaari from Mosque in 256 A. H. and activities of Ahmmad Qom in order to learn from Imam Jaffaar Ibn Eshaq Ashaari as observer of pious Sadegh (peace be upon him) (Barghi, 27). foundations and Mosque for Imam Hassan Madelung also tries to consider this person who Askari (peace be upon him), points out to the is the brother of Mussa as the first Imamieh in thought lines of Imamieh becoming operative in Qom ( Madelung, 80 ). Qom ( Qomi,Ibid,279) . Anyway Barghi, Najashi and Toussi in the Although intra-city conflicts, obliged Downloaded from eijh.modares.ac.ir at 15:47 IRST on Friday September 24th 2021 same field, report obvious associates of the Moussa Ibn Mohammad once to go to the Dolfi fifth to the eleventh Imams . ruler of Kashan however, the Razavi family Amongst Ashaari Missionaries, Mohhadethe were fully respected in Qom and Kashan Shiite, Ahmmad Ibn Abi Ghatadeh, and specially that in 256 H. and following the Mohammad Ibn Khled, father of Ahmmad assassination of Zangian, had led the Iraqi author of Almahassen and pioneer writer of Sadats to immigrate to Qom and marry the cultural narrator of associates of Imams and Qom Asharrits ( Qomi, 266 ). Mohammad Ibn Hassan Ibn Foroukh Saffar, Based on the thesis, propounded by Issac author of Basaer, are more conspicuous Madelung, Mohammd Vajh the Ashaarid Qomi (Najashi,337 ). Sheikh, one of the companions of the ninth Imam, was respected by the caliphate

38 Chelongar M.A., Montazerolghaem A., Allameh S. M.

(Madelung, 81). It seems that the respect, was Since 210 A.H. when Baghdad assailed not the role of urban piety but the factor of local Qom and forcibly increased tributes from two ownership power of Mohammad Ibn Issa. His million Dirhams to seven million, up to contemporary, Ahmmad Ibn Issac, propagator subsequent revolts of Jaafar-Ibn Dawood in of Imam Zaman (peace be apon him) in the city Qom and Baghdad’s decisions to exile him to and narrator of narrations by Imam Javad Egypt, and continuous conflicts with tax (peace be upon him) has estimated tribute of the collecting agents (Tabari, 143) for it seems year 227 H. (Qomi, 221). In Qom of the third those reactions meant that Qom's persistence to century, one witnesses some special religious commit practical negation towards Baghdad movements such as dismissal of Ahmmad Ibn legality more from the point of view of Mohammad Ibn Khaled Barghi.. On the same Imamieh thought rather than a financial base however, one should pay attention that disobedience in the third century, an intention Koleini who narrates directly from Ahmmad that Caliphate had comprehended, as well . Ibn Mohammad Ibn Issa would have come to Qom at the same date and before death of Conclusion Ashaari ( Ardebilic, 69 ). Along with political unrest prevailing in Iran in The last Sheik-al-taefe of the third century, the third century endeavor of executioners of was Saade Ibn Abi khalaf Ashaari one of the Imamieh doctrine who had a scientific, companions of Imam Hassan Askari (Peace be historical methodology in political- religious upon him) (Ardabili, 466 ). thoughts and organization in managing Shiites Multiple approaches were observed at the in Qom, produced a prosperity indebted to self- Downloaded from eijh.modares.ac.ir at 15:47 IRST on Friday September 24th 2021 end of the third century at Qom: change of reliance and belief and even economy that led government recruitment, a kind of tolerance and to communicative approaches with the Shiites indulgence in religious Sunnite –Imamieh of other parts of Iran and those of Baghdad. exchanges in thoughts, frequency of scientific travels, amongst which Saad is one of References prominent travelers for learning science and the [1] Ameli,Sheik Hor, Wasaeloshiite,corrected last point, Shiite thought refining from party by Sheikh Mohammad Shirazi,Beirut, Dar spirit of exaggeration which one minimal part Alehya of such endeavors is Almghalat va alferaq of [2] Amin Ameli, seyyed Mohsen, Ayyano – al- saad ( Toussi, 431). shiite , Dar Altaarof Almatboat , 1406 H.

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[24] Najashi, Abolabbas, ahmmad Ibn Ali, [33] Tousi, Mohammad Ibn Hasan,Alrejal Alrijat, Investigated by Seyed Moussa ,investigated by Javad Ghayyaumi Shobiri, Qom, Islamic Publ. Inst., 1416 H. Isfahani,Qom,Moasseseh Alnashr L. Aleslami,1415H. [25] Qomi, Hassan Ibn Hassan, History of [34] Yaghubi, Abolhassan, Ahmmad Ibn Qom, edited by Seyyed Jallaloddin Tehrani, Vazeh, Yacobi History, Translated by Tus, 1982 . Ayati, Tehran, 1995. [26] Sadr,Mohammadsadegh,Alshiite Latin Sources: AlImamih,Cairo, the publication [35] Bulliet. R. w, Islam, The view from Edge, Alnajah,1982(A.D) Colombia University. 1996 [27] Saffar Qomi, Mohammad Ibn [36] Choresky. j , conflict and cooperation : Hasan,Basaer Aldarajat, Qom, the Zoroastrian subalterns and Muslim Elites in publication of Ayatollah Marashi Najafi, Iranian society, Colombia university, 1997 . 1404H. [37] Collins, B.A,Tthe Best Divisions for [28] Shahrestani,Mohammad Ibn Abdulkarim, knowledge of Regions, Garnt, 1994. Almelal wa Alnehal, investigated by [38] Daftary. F, The Ismailis, Their History Fathollah Badran, Qom, 1364S. and Doctrines Religious in Early Islamic [29] Soodi , Rabia Ibn Mohammad , AlShiite Iran , Cambridge University, 1999. AlImamieh Alesna Asharieh fi Almizan [39] Eisnshtain. H, Historical Dimensions Aleslam, Cairo, the publication of Ibn Religious Practice and methodological Taimimeh , 1414 H. Considerations, by strichting , 1993 . Downloaded from eijh.modares.ac.ir at 15:47 IRST on Friday September 24th 2021 [30] Tabari, Mohammad Ibn Jarir, Tarikh [40] Enclopedia Iranica, eb.ehsan yarshater, Alrosol wa Almolook, investigated by london. 1985. Mohammad Abulfazl Ibrahim,Beirut,Dar [41] Friediaender. I , The Helevodoxies of the Alehya Altorath,1378H. shiites in the presentation of the Ibn Hazm, [31] Tehrani, Mohammad Hasan ( Sheik Agha Jaos , 1908 Bozorg), Tabaghat Aalam Al Shiite [42] Halm , Hienz . The Empere of the madi : (Nabeghol rowah ) , Vol . 2, Q , Esmalian the Rose of the fatimids. Michael Bonner [32] Toosi, Mohammad Ibn Hasan,Alfehrest, Lieden, 1996. investigated by Javad Ghayyumi,Qom, [43] Halm, Hienz, The Early Abbasids Moasseseh Nashrolfeghahah,1417H. Calipate: A Political History, Londan , 1981.

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ﻣﻄﺎﻟﻌﻪ ﺗﻄﺒﻴﻘﻲ ﻧﻘﺶ ﺗﺄﻣﻼت ﻣﺬﻫﺒﻲ- ﺳﻴﺎﺳﻲ ﻗﻢ، ري، ﺑﻐﺪاد و ﺧﺮاﺳﺎن ﺑﺮ ﺷﻴﻌﻴﺎن ﻗﺮن ﺳﻮم ﻫﺠﺮي

ﻣﺤﻤﺪ ﻋﻠﻲ ﭼﻠﻮﻧﮕﺮ1، اﺻﻐﺮ ﻣﻨﺘﻈﺮ اﻟﻘﺎﺋﻢ2، ﺳﻴﺪ ﻣﻴﺮ ﺣﺴﻴﻦ ﻋﻼﻣﻪ3

ﺗﺎرﻳﺦ درﻳﺎﻓﺖ: 25/10/1385 ﺗﺎرﻳﺦ ﭘﺬﻳﺮش: 1387/8/22

ﭼﻨﺪ ﭘﺎرﮔﻲ ﺳﻴﺎﺳﻲ اﻳﺮان ﻗﺮن ﺳﻮم ﻣﺆﺛﺮ در ﺗﻨﻮع ﺗﺄﻣﻼت و ﺗﻮﺳﻌﻪ ﺗﻌﺎﻣﻼت ﻣﺘﻘﺎﺑﻞ ﻣﺬﻫﺒﻲ ﺑﻮد. ﻣﺮﺟﺌﻪ و ﺣﻨﻴﻔﻪ ﺗﻮاﻧﺴﺘﻪ ﺑﻮدﻧﺪ ﺑﺎ ﻛﺎرﻛﺮد ﺗﻮدهﮔﺮاﻳﻲ و ﺗﺴﺎوياﻧﮕﺎري ﺗﺄﺛﺮات ﻋﻤﻴﻘﻲ را در اﻳﺮان و ﺑﻴﻦ ﻣﻮاﻟﻲ ﺑﮕﺬراﻧﻨﺪ. در اواﺳﻂ ﻗﺮن ﺳﻮم ﻫﺠﺮي، ﭘﻬﻨﻪ ﻧﻔﻮذ ﻣﻜﺘﺐ ﺷﺎﻓﻌﻲ ﺑﺎ رﺑﺎﻳﺶ ﺷﻬﺮﻫﺎﻳﻲ ﻣﺜﻞ ري، ﻧﻴﺸﺎﺑﻮر و ﺳﻤﺮﻗﻨﺪ وﺗﺎﺷﻜﻨﺪ، ﺗﺴﻠﻴﻂ ﺗﺄﻣﻞ ﺣﻨﻔﻲ – ﺣﻨﺒﻠﻲ را ﻣﺤﺪود ﻛﺮد ﻛﻪ ﻧﺮخ ﺗﺠﻤﻊ ﺷﻬﺮ ﻧﺸﻴﻨﻲ ﻧﺎﺷﻲ از ﻛﺜﺮت ﺟﻠﺐ ﻣﻮاﻟﻲ از ﻣﻨﺎﻃﻖ اﻗﻤﺎري و روﺳﺘﺎﻫﺎ ﺑﻪ ﺷﻬﺮﻫﺎي ﻣﺬﻛﻮر، ﺑﻲﺗﺄﺛﻴﺮ در اﻳﻦ روﻧﺪ ﻧﻴﺴﺖ. ﻣﻨﺎﺳﺐ ﺑﻮدن ﺟﻐﺮاﻓﻴﺎي ﺳﻴﺎﺳﻲ اﻳﺮان و ﺗﻼﺷﻬﺎي ﺧﻂ ﺷﻴﻌﻲ زﻳﺪي ﺑﺎ رﻧﮓ ﻣﻌﺘﺰﻟﻲ ﻋﻠﻴﻪ ﻃﺎﻫﺮﻳﺎن ﺑﺎﻋﺚ ﺷﺪ ﻣﻪ ﺣﺘﻲ ﺳﺎﻣﺎﻧﻴﺎن ﻧﻴﺰ در ﺣﺬف ﻛﺎﻣﻞ رﻳﺸﻪ ﺟﺎﻣﻌﻪ ﺷﻨﺎﺧﺘﻲ ﺗﺄﻣﻞ ﻣﺬﻛﻮر در ﺑﺨﺸﻬﺎﻳﻲ از اﻳﺮان ﺗﻮﻓﻴﻖ ﻧﻴﺎﺑﻨﺪ. داﻋﻴﺎن اﺳﻤﺎﻋﻴﻠﻲ ﻫﻢ ﺑﻪوﻳﮋه در ﺧﺮاﺳﺎن اواﺧﺮ ﻗﺮن ﺳﻮم، ﺗﻼش ﺳﺎﺑﻖ ﺑﺮ ﺗﻐﻴﻴﺮ ﺗﺄﻣﻞ ﻣﺬﻫﺒﻲ روﺳﺘﺎﻳﻲ را در ﻳﻚ ﺟﺎيﮔﺸﺖ، ﺑﻪ ﺗﺄﺛﻴﺮ ﺑﺮ ﺗﻐﻴﺮ اﻋﺘﻘﺎدي ﻧﺨﺒﮕﺎن ﺳﻴﺎﺳﻲ – ﺷﻬﺮي ﺗﺒﺪﻳﻞ ﻧﻤﻮدﻧﺪ. آﺷﻜﺎرﺗﺮﻳﻦ ﺳﺮﻣﺎﻳﻪﮔﺬاري ﺑﺮاي ﺗﻤﺎﻳﻼت اﻣﺎﻣﻲ – ﺷﻴﻌﻲ ري ﺗﻮﺳﻂ اﺣﻤﺪ ﺑﻦ ﺣﺴﻦ ﻣﺎدراﻧﻲ ﺻﻮرت ﭘﺬﻳﺮﻓﺖ. ﻛﻠﻴﻦ

ري ﻧﻴﺰ ﺷﺎﻫﺪ ﻃﻠﻮع ﺷﺨﺼﻴﺖ ﻣﺤﻤﺪﺑﻦ ﻳﻌﻘﻮب ﺑﻪ ﻋﻨﻮان راﺑﻂ اﻣﺎﻣﻲ – رواﺋﻲ ﺑﻮد ﻣﻪ ﺗﻮاﻧﺴﺖ ﻳﻚ راﻫﻜﺎر ﺑﺎ ﻗﺮاﺋﺖ ﻗﻤﻲ Downloaded from eijh.modares.ac.ir at 15:47 IRST on Friday September 24th 2021 ﺑﺮاي ﺟﺎﻣﻌﻪ اﻣﺎﻣﻲ ﺑﻐﺪاد در زﻣﻴﻨﻪ ﻋﻘﻞﮔﺮاﻳﻲ و اﻧﻄﺒﺎق ﻧﻈﺮﻳﻪ ﺳﺎزﻣﺎن ﺟﺎﻣﻌﻪ در ﻃﻮل ﻏﻴﺒﺖ اراﺋﻪ دﻫﺪ. ﺟﻤﻊﺑﻨﺪي ﭘﺎﻳﻪ ارﺗﺒﺎط ﺑﻴﻦ ﺟﻤﻌﻴﺘﻲ اﻣﺎﻣﻲ در ﻧﻴﺸﺎﺑﻮر، ري، ﻗﻢ، ﻣﺮو و ﺑﻠﺦ ﻗﺮن ﺳﻮم ﻓﺮاﺗﺮ از ﻳﻚ ﻻﻳﻪ روﺑﻨﺎي ﺗﺒﺎدﻻت ﺻﻨﻔﻲ اﺳﺖ، ﺑﻪوﻳﮋه ﻛﻪ ﻗﻢ در ﺳﺎﻳﻪ اﺷﻌﺮﻳﺎن اواﺧﺮ ﻗﺮن ﺳﻮم، ﺑﻪدﻟﻴﻞ وﺟﻮد ﻧﺨﺒﮕﺎن ﻋﻠﻤﻲ ﻏﺎﻟﺐ در ﺟﺎﻣﻌﻪ ﺷﻬﺮي ﻣﺬﻛﻮر، ﺷﺎﻫﺪ ﺗﻤﺮﻛﺰ اﻣﺎﻣﻴﻪ و ﺑﺮﻧﺎﻣﻪرﻳﺰي ﺗﻮﺳﻌﻪ اﻋﺘﻘﺎدي – اﻗﺘﺼﺎدي ﺑﻮد. ﻧﻈﺮﻳﻪ آﻧﺪره ﻧﻴﻮﻣﻦ – وﻳﻠﻔﺮد ﻣﺎدﻟﻮﻧﮓ، دان ﻟﻮپ و ﭘﻠﺖ در اﻳﻦ ﺣﻮادث ﻣﺤﻞ ﺗﺄﻣﻞ و ﺑﺮرﺳﻲ اﺳﺖ.

واژﮔﺎن ﻛﻠﻴﺪي: ﺷﻴﻌﻪ، ﻣﺴﺘﺸﺮﻗﻴﻦ، اﺷﻌﺮﻳﺎن، ﻣﻮاﻟﻲ

1. اﺳﺘﺎدﻳﺎر ﮔﺮوه ﺗﺎرﻳﺦ، داﻧﺸﮕﺎه اﺻﻔﻬﺎن 2. اﺳﺘﺎدﻳﺎر ﮔﺮوه ﺗﺎرﻳﺦ، داﻧﺸﮕﺎه اﺻﻔﻬﺎن 3. داﻧﺸﺠﻮي دﻛﺘﺮي ﮔﺮوه ﺗﺎرﻳﺦ اﺳﻼم، داﻧﺸﮕﺎه اﺻﻔﻬﺎن

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