فصلنامه تاریخ اسلام
پیاپی 31 (پاییز 1386)

During the reign of the Daylamite ruler, Mu‘izzuddawlah, the Buyids for the first time occupied Oman in order to guaranty the security of the major port city of Basra in southern Iraq and also secure the lines of trade in the Persian Gulf. However, with Mu‘izzuddawlah’s death, the Omanis rose in rebellion, killed the Buyid governor of Oman and ended the rule of the Buyids. Yet, ‘Adhaduddawlah once again decisively conquered Oman which, despite its many ups and downs, remained under the Buyid control until the end of that dynasty’s rule over Iran and Iraq.This paper aims to have a glance at political developments in Oman since the introduction of Islam until the conquest of that country by the Buyids through a study of the economic, social and religious situations in Oman on the eve of the 4th century (A.H.L.). The article next moves to the causes and reasons for the Buyids’ preoccupation with Oman, the conquest of Oman by Mu‘izzuddawlah, the political developments after his death up until the final expulsion of the Daylamites from Oman altogether.

The Imamate of Imam al-Baghir (‘A) is one of the least known periods in the history of Islam. An issue of high importance and complexity in this period is the relationship between Imam al-Baghir (‘A) with the Umayyad Caliph, ‘Umar ibn al-Abdul‘aziz, and the Caliph’s conduct vis-à-vis the ‘Alawites. The study and review of this issue on the one hand helps to better come to know and evaluate the personality of ‘Umar ibn al-Abdul‘aziz, and on the other hand helps to better understand the political sirah (practical tradition) of the Infallible Imams (‘A) and their wise policies under different circumstances and in coming into contact with various political personalities. This can itself lead to a better development of various political thoughts and in particular Shi‘i political ideas. To carry out this task in this article, we try to deal with the individual characteristics of ‘Umar ibn al-Abdul‘aziz, his conduct before and after his caliphate, his treatment of the Alawites and his personality from the viewpoint of Imam al-Baghir (‘A) and others.

Many scholars at the present and in the past have tried to portray Abulfida’ Isma‘il ibn ‘Umar ibn al-Kathir ad-Dimashghi as a truthful historian and without any fanaticism. However, the content of his “al-Bidayah wa n-Nihayah” indicates his utmost religious fanaticism, hiding and distorting truths, lack of politeness in writing, turning away from Islamic ethics and even contradicting himself at various points. It is possible that his like for Ibn al Taymiyyah and his intense interest in his teachings caused him, like Ibn al-Taymiyyah, not to adopt a fair approach in his opposition to the Shi‘ah and in particular to its Imamiyyah branch hence, paving the way for his own selfcentricism and stiffness of opinion in his works. The unity of the Islamic ummah has always been and still is susceptible to such extremism and that is why getting familiar with unfounded historical opinions can help prevent making the same mistakes in the future. Drawing various evidences from “al-Bidayah wa n-Nihayah”, this article tries to prove the fanatic approach adopted by the writer of the book.

The ancient Iranian prophet, Manese, rose in the early days of the establishment of the Sassanid Empire. By mixing the customs and rituals of various religions such as Christianity, Judaism, Buddhism and Hinduism, it easily managed to approach the different nations in every region around Iran and gather a large number of following. Through intense opposition by the Zoroastrian magi, however, Manese was finally defeated and killed; an incident which resulted in Manichaeism’s isolation. Nevertheless, following Islam’s introduction into Iran, a new opportunity arose for Manichean activities. The open ideological and political atmosphere of the first two centuries (A.H.L.), in particular in the early Abbasid period, new conditions created new opportunities for the familiarization and intimacy of the followers of Manese with Islam and its various branches ultimately causing the influence of Manichaeism and its precepts on different Islamic sects and groups. This paper studies and reviews “the intellectual life of Manicheans” in the Islamic era and its influence on such Islamic sects as the Mu‘tazilah and the Sufis.

Are the iman (faith) and Islam the work of heart or the work of man’s hands and deeds? This question which was raised in the 4th century (A.H.L.) has always been answered as such: faith and Islam depend on both the intention and the deeds. However, in the three first centuries this question had not found a clear answer yet. Those who were called the Warners would say that there is no relationship between Islam and intention whatsoever. Anyone who practices Islam and is bound by its rituals and ceremonies is a Muslim, and anyone who falls short of carrying out the commands of the religion is an absolute pagan and can be killed. Such strict interpretations of Islam naturally had repercussions of their own. In reaction to such strict interpretations and fanaticism by the Khwarijites in addition to their differences with the Shi‘ah and other problems previously referred to in this article, the Murji’ah appeared on the scene. This paper reviews the reasons for the formation of the Murji’ah, their beliefs and their end.

The difference of opinion between the two Akhbari and Usuli schools of law began with a long challenge between the two in the 11th and 12th centuries (A.H.L.) before ending in the 13th century. During this time blood relations and inter-marital connections between the Usuli scholars strengthened the position of Usuli Mujtahids (jurists) and caused solidarity among them vis-à-vis the viewpoints of Akhbari scholars. Following up on the existing intimacy between religious scholars and taking up the case study of Mirza Mohammad Bagher-e Khansari, this paper tries to present an analysis about the causes of anti Akhbarism among the clergy of the Qajar period. The writer has chosen a restudy of anti-Akhbarist treatises in Khansari’s “Rawdhat ul-Jannat” and his inter-marital relations with other opponents of the Akhbaris as his main points of focus here.