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A Study of Intellectual-Cultural Aspects of Abu Hanifa Ahmad Ibn Davood Ibnvanand Dinavari Rohallh Bahrami, Broum and Aezami Pour Department of History, Islam, Iran

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A Study of Intellectual-Cultural Aspects of Abu Hanifa Ahmad Ibn Davood Ibnvanand Dinavari Rohallh Bahrami, Broum and Aezami Pour Department of History, Islam, Iran 21755 Rohallh Bahrami et al./ Elixir Economics 67C (2014) 21755-21765 Available online at www.elixirpublishers.com (Elixir International Journal) Economics Elixir Economics 67C (2014) 21755-21765 A study of intellectual-cultural aspects of Abu Hanifa Ahmad Ibn Davood IbnVanand Dinavari Rohallh Bahrami, Broum and Aezami Pour Department of History, Islam, Iran. ARTICLE INFO ABSTRACT Article history: Abu Hanifa Dinavari is one of the most prominent scholars of Islamic civilization and the Received: 1August 2013; glories of Iranian history and culture with a venerable and high position in various branches Received in revised form: of science especially botany, astronomy, mathematics, mechanics, atmosphere science, 24 January 2014; climate change (Elm al-Anvae), lexicology, literature, grammar and syntax, interpretation of Accepted: 15 February 2014; Quran sciences, historiography, and other branches of intellectual sciences and traditional knowledge. His brilliant knowledge and ample publications made him one great scholar Keywords among several scientists and knowledgeable scholars of his time, so that he influenced many Islam, Iran, sciences. However, his scientific status is not as high as what he deserves to be. What has Islamic Civilization, influenced his character more than anything in scientific circles and among scholars is his Sciences, historiographical approach due to the publication of the complete text of Al-Akhbar at- Abu Hanifa Dinavari, Dinavar (Mah Tiwal. While criticizing this viewpoint, the present paper attempts to study the scientific- Al Koufa). cultural status and function of Abu Hanifa Dinavari in Islamic civilization. Also using a new and comprehensive approach, and by a complete and more deeply approach and in proportion to the effective position of such scholar in Islamic civilization, the study aims to analyze intellectual thinking and different scholarly and scientific aspects of this distinguished scholar. In addition, with a careful and thorough review and introducing Abu Hanifa Dinavari works, different aspects of his knowledge and character will be further clarified in the study . © 2014 Elixir All rights reserved Introduction the main cause of cooperation, collaboration and progress of the Islamic civilization is one of the great human civilizations various races and nations in the realm of Islamic civilization. 2 which came into being in the seventh century with the rise of In this context, the seekers of truth and Muslim scholars in Islam in South-Western Asia and the Arabian Peninsula, and the the vast territories of the Islamic World were in search of establishment of Islamic rule, and quickly covered vast areas various fields of human knowledge and hidden rational, natural ranging from the China borders to the North Africa and Europe and human secrets and achieved tremendous gains, which today borders. Bright and golden age of Islamic civilization began most of the great heritage of humanity is indebted to their from the late second century and early third century, which this efforts. One of these great scholars which his constellation of process was the result of Muslims inspiration from rational and thoughts and ideas have not well understood, and not only is a universal teachings of Islam and also mixing and familiarity of pioneer in many traditional and rational sciences but also is Muslim Arabs with culture, civilization and sciences of the innovative and creative, is Abu Hanifa Ahmed Ibn Davud Ibn conquered lands. Subsiding conquests, Islamic civilization Vanand Dinavari as the prominent scholar in state of Djibal reached its peak first by serious intellectual reflections in the Western Iran, the land of Mai (Median) and newly-emerged revealed teachings of Islam and second (at the first period of Islamic Iranian "Mah al-Kufa" or Islamic Dinavar. It is true that Abbasid Caliphate) with an approach to the study and translation Dinavar had an ancient history, but what made this ancient of scientific and cultural works of Muslim-dominated nations anonymous city famous to play significant roles in building a including Iran, Egypt, and Shaam (Seryanyan) and also taking new civilization in the name of Islamic civilization, was not its advantage of science and cultural heritage of other countries history rather it was its new inspiring nature which had such as Greece and India. This golden age lasted until the end of penetrated into the heart and soul of residents and people living the fourth century, so that some European Orientalists and in that city including both Arabs and Persians. These influences scholars named "third and fourth centuries AD, the era of the made anonymous and ancient Dinavar a scientific, civilized city great cultural cosmopolitan or philosophical humanism and the with a new culture and great scholars to contribute to its Renaissance of Islam". 1 prosperity and greatness and Abu Hanifa the great Persian Islamic civilization with such an approach has some scholar is one of its glorious figures. characteristics including having religious law derived from the Dinavar: the origin of Abu Hanifa Quran and prophetic tradition, having a Monotheistic attitude as Ancient city of Dinavar a unifying element and tool, invite individuals to wisdom Dinavar is one of the historic cities of Iran. Some see it as reflection and thought on the worldly affairs, deep reflection on one of the oldest human habitats known in the Middle East.3The the achievements of earlier societies, promoting science and word "Dinavar" by "Fatheh" on "n" and "v" has been recorded knowledge seeking, and a spirit of tolerance. Some call this in modern and ancient sources by the same form and tolerance as the "mother of human civilization "and knows it as pronounciation 4. It is narrated that the reason for naming Tele: E-mail addresses: [email protected] © 2014 Elixir All rights reserved 21756 Rohallh Bahrami et al./ Elixir Economics 67C (2014) 21755-21765 Dinavar is that Dinavar residents accepted Zoroastrianism people of Dinavar and Kermanshah -men and women- were wilingly and without duress and then the city was named " Mah captured. 15 Dinavaran" and Dinavar is an abbreviated form of " Dina The end of the first period of the Abbasid dynasty (132-232 Avar "which itsnew recordings are the same shape and AD), is considered as the beginning of the cultural development pronunciation. 5Jacques de Morgan visited ancient ruins of the of Dinavar which reached its peak at the time of Hasanavids city in the year 1895 and achieved some works of different reign (Kurds of Barzikany 348-406 AD) coincided with the periods, including the Achaemenid. 6 In Seleucid era,some period of the Abbasid dynasty (222-447 AD). The formation of institutions and temples were built in Dinavar and some works more or less independent dynasty of Hasanavids in the fourth in this field have been derived from the Greek Civilization. In century -coincided with the golden age of Islamic civilization- ancient times, ruling families ruled at different parts of Iran, must be seen as a turning point in Dinavar history, because at among them is the family of Karen (Qarn) which at the time of this time Dinavar having good geographical and climatic the Parthian and Sassanian ruled within the borders of Dinavar, characteristics, achieved other characteristics of civilization and Nahavand and Hamadan. 7 Masudi considers the Dinavar rulers urban planning such as economic prosperity, urban structures as the followers of Parthian. 8 Having a mild and pleasant climate and political organization, relatively stable security and strive in and enjoying beautiful scenery and the natural and abundant the way of moral traditions and the knowledge and wisdom. water resources, Dinavar City became summer resort of some Placement of Dinavar at the direction of Great Khorasan Sasanian kings. 9 Although no information is available on the highway which connected east to west 16 led to the development scientific-cultural life of Dinavar in ancient times, considering of economic and political trade, also resulted in cultural the limitations associated with the political and social structure exchanges, and scientists and scholars from different regions of Sassanid era -compared with Islamic tolerance- it could be could commute Dinavar and had discussions with its said that this city did not take advantage of a remarkable and distinguished scholars 17 . This important factor gave rise to the thriving background in this regard. further development of Dinavar, as well. The high potential of Mah al Koufah or Islamic Dinavar Islamic religious teachings in seeking for knowedge, learning, Dinavar in Islamic times became a large and prosperous city civility and high culture 18 of Dinavar people and rulers and their and according to the geographers in the early centuries of Islam, support of cultural and development affairs, nearness of Dinavar it was regarded as one of the cities of Djibal state [Median]. to the main cultural centers such as Baghdad, Koufa, Basra and Dinavar location is near the Qarmisyn (Kermanshah), twenty Isfahan 19 are considered as other growth factors of Dinavar. In miles away from Hamadan, and its distance to Zoor City has addition, Dinavar theosophers and scholars were famous in known as four miles. 10 Islamic era, especially the third and Islamic world and many refered to their considerable number. 20 fourth centuries AD, i.e. the era of philosophical humanism and Following Hasanavids, Dinavar gradually due to some reasons Islamic Renaissance was considered as the peak period of such as local conflicts on power and the attacks of the political, economic and cultural life of Dinavar. This boom governments around like Dailamyan, Seljuks, and the resulting declined for different reasons and Dinavar was limited to a small conflicts, invasions and looting of Ghozha, Turkmen and part consists of several villages. Mongols over Dinavar. 21 At the eighth century AD, Dinavar had The entrance of Islam to Iran was started by the attack of not same booming situaion as Hasanavids era and was limited to Muslim Arabs at the time of the caliphate of Abu Bakr (11-13 a small town.
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