جستجوی مقالات مرتبط با کلیدواژه "maghreb" در نشریات گروه "علوم انسانی"

The Islamic world had changed in the fifth and sixth centuries AH that led to the formation of the Almohads governments in the Islamic Maghreb. The flourishing period of the Almohads (543- 610/ 1148- 1213) included, created a new chapter in the developments of the west, attention tribal traditions, recruiting tribes, and securing trade routes, prosper cities and markets, as well as political relations with neighbors and stable interactions, Undoubtedly, it has been effective and important in trade and economic relations, which has not been taken into account. Therefore, the present study with a descriptive-analytical approach and with emphasis on sources answers the question that what factors led to the prosperity of the economy and trade interactions in the Almohads? And what actions did the Almohads caliphs take during this period? The findings of the study indicate that the Almohads in the flourishing period by creating security, interactions and relations, boosted the economy and regulated land and sea trade routes. This enabled them to establish stable trade and economic relations with their neighbors.

After the fall of the Sassanids, the Iranians did not succeed in creating a political order for a long time. The first government they established was outside the borders of Iran. This government had no Iranism tendency, however, emphasis of some resources on the race of its founder shows the effects of his historical background on the structure of the newly established government. The main issue of this paper is that “How Abd al-Rahman ibn Rustam was able to establish a hereditary government far beyond the political-geographical boundaries of Iran using Islamic teachings?” This research shows that Abd al-Rahman paved the necessary way for foundation of a new government in North Africa using the ideas of the Kharijites and especially Ibadi movement and its emphasis on the principle of virtue and the Arab-Berber conflict in the political-social environment. Perhaps he adhered to the principles of Ibadism at first, however, by choosing his successor, i.e., his son named Abd al-Wahhab, he followed a different path. Although, it cannot be definitely considered that this was influenced by his historical background.

Adris bin Abdullah (172-177 AH) established the Idrissian government in the far west at the end of the second century. By creating security in trade routes and implementing sound economic policies, the Idrissians were able to provide the necessary grounds for the economic prosperity of the various economic sectors of the Far West. With tolerance, respect for private property, offering various economic plans, creating welfare facilities for traders and merchants, creating and developing economic centers such as numerous domestic markets and border markets, Idrissian caused domestic economic prosperity and prosperous trade with its neighboring governments. - Despite all the political, religious differences and conflicts of economic interests.This descriptive-analytical study seeks to answer the question: What special work did Idrissian do for the prosperity of trade in his time? And what is the place of trade in Idrissian relations with neighboring governments? The result is that the various actions of the Idrisian government led to the prosperity and expansion of trade in their time, and trade was an influential factor in the Idrissian relations with their neighboring governments, despite the enmity between them, and ultimately led to the longevity of their rule for two centuries.

"Sharif" word (plural: Ashraf or Shorafā) is a title which is used in Maghreb and often attributed to the descendants of Muhammed. The first presence of this family in Maghreb dates to the early Islamic centuries (about eighth century onwards), when some groups from the generation of Hassan Bin Ali and Hussein Bin Ali came to Maghreb and scattered in different regions there. Shorafā were always respectable among the people of Maghreb; to some extent the attribution to Prophet has been the bases of any religious and political legitimacy and therefore, had an important role in religious, social and political history of Maghreb. The Idrisi's government was the first serious political manifestation of the presence of Shorafā in Maghreb and the first powerful Alevi's rule there which further increased the migration of Shorafā to Maghreb more and more. These emigrations continued even with the decline of this government in the late tenth century and Shorafā settled in different areas among the Berbers and maintained their identity by mixing with Berbers. These situations continued until the situations were created for Shorfā to regain their power with the emergence of the necessary grounds in 13th century onwards.Findings show, with the collapse of Mowaḥḥedun government, the territory of Maghrib was divided between the three great governments of the great Berber tribes of Ṣanhājah and Zanātah: Bani Ḥafṣ in Efriqiyyah, Bani Abd al Wad in Middle Maghrib and Bani Marin in the Far Maghrib, and as a result, important events occurred in the history of Maghrib. In Far Maghrib, Bani Marin who were the most important family in coalition of Zanātah Berbers, took power. Those who came to power through military conquest, wanted to legitimize their government through different way, among other things, they tried to contribute to legitimacy of attributing to this family by proclaiming their support from Shorafā who had a high social and spiritual level among the people of Maghrib. On one hand, this approach in gaining legitimacy by Bani Marin was a good opportunity for many Ashraf to emerge once again in political and social structure of Maghrib, then in the appropriate situation officially take power in Maghrib. Affecting factors in reviving the power of Shorafā is an important issue that has not considered much attention. Focusing on the role of Sufism, this research with analytical method examines why and how Sufism emerged in political structure of Maghrib and the role of this trend as an effective factor in reviving the power of Shorafā in Maghreb. The results of studies indicate that since the end of Morābeṭun government and following the unfavorable political and social situation which had been emerged in the Maghrib, the tendency to Sufi trends increased and people increasingly refuged to pious people and this tendency continued during the Mowaḥḥedun government, especially during the weakness of the central government and creating internal disturbances, But from the middle of Bani Marin era onwards and during Bani Waṭṭās era, Sufi trends were seriously emerged in political and social structure of Far Maghrib (Maghrib al Aqsa). As a result of the weakness of central government and political disturbances and economic problems, as well as invasions in borders and Bani Waṭṭās' weakness in encountering with the occupations of foreign forces and providing internal security led to the people's lack of trust in Bani Waṭṭās government, and Zawiya Sheikhs, as a safety for people, took the leadership of popular and Jihadi movements. And this process had played an effective role along with pushing people towards Shorafā's leadership. In other words, with the increase of the political and social disturbances in Maghreb since the late Marini era, the most of Sufi currents by establishing many angles in different regions and supporting the people of Maghrib, left the structure of mere propaganda and seclusion and intervened in current situation. Therefore, in this period of Maghrib history, Sufis had an important role in political and social developments of Maghrib. In this era, when the tribal nervousness had lost its function to some extent, This group of Sufis and Zawiya Sheikhs, by gaining the support of tribes and preserving the structure of tribe as the most important and effective element in political and social development of Maghrib, as well as connecting the tribe with the elements of Ashraf (or honor) organized popular movement against the weak central government and the foreign aggressors and provided the basis for reviving the power of Shorafā by presenting the plan to hand over the reign to a person attributed to the family of Prophet.

The Islamic Maghreb owes its civilization to its geographical location, which, in addition to simultaneous access to the Mediterranean Sea and Europe and the pristine lands of sub-Saharan Africa, has also benefited from Egypt's proximity to the East Gate. Such a situation has provided a favorable opportunity for business activities, and of course, it is natural that the degree of actualization of this capacity has always been a function of other variables, especially political variables. The study of the evolution of trade in the Maghreb in the Middle Ages (5th to 10th centuries AH) confronts us with a different phenomenon; in this period, despite the change of governments, political decentralization and constant war, we face the growth of all trade indicators. The present article examines this contradiction; It is argued that the existence of dynamic markets, powerful coinage, and the easy and extensive movement of merchant caravans are clear signs of medieval trade flourishing in medieval Maghreb, and The reasons, in addition to the geographical location, are that the governments of the region knew that with strong treasuries, they would have more and more satisfied military power and strength to rely on political conflicts, and the realization of a rich treasury will not be possible except through prosperous trade. This article has finally been able to show the existence of this dual political-economic life, so that we always see the consistent policy of the governments of this region in supporting trade facilitation in spite of all political crises.

The Almoravids as one of the most important Islamic states in the fifth century AH (the eleventh AD), after consolidating power and establishing legitimacy, ruled Maghreb and Andalusia. They first formed the movement in the Sahara and then succeeded to establish a government by careful planning and changing the military organization. On the one hand, supremacy over the various Maghreb tribes and domination over them, and the presence in Andalusia and jihad against the Christians, on the other hand, led to the formation of the Almoravids political power. Therefore, the analysis of the role of the evolutions and organization of the Almoravids in the establishment of their rule has been considerably important. Accordingly, the present study with a descriptive-analytical approach and by emphasizing the sources about and of this period tried to investigate the causes of the formation of the military power of the Almoravids and the changes they made in the military organization. The findings indicate that the Almoravids initially exploited the Maghreb's capacity for hegemony of power and established their sovereignty. Then they reformed the structure of the army and advanced to Andalusia for jihad. At this stage, they developed and innovated the army, and planned for various battles.

Mecca and Medina, as the centers of the revelation and mission of prophecy, have always been the destinations for Muslims, especially for the religious scholars. Religious scholars were migrating to Mecca and Medina with the aim of performing their religious duties and the obligation of the Hajj and Pilgrimage, as well as getting religious knowledge from the scholars in al-Haramayn al-Sharifayn. In this descriptive-analytical article, the pilgrimages of the Maghreb scholars in the middle ages of the history of Islam and their achievements in the field of cultural exchange between the Maghreb and al-Haramayn al-Sharifayn are studied. The findings of this research shows that the many Maghreb thinkers traveled to the East, especially to al-Haramayn al-Sharifayn, presented in the classes of the scholars of Mecca and Medina, and listened to their hadith narrations. Based on the scientific and practical methods of the scholars, living in Mecca and Medina, and receiving the permission to narrate the narrations, they returned to the Maghreb, full of science and spirituality, and tried to republish religious knowledge. In the works written by the Maghreb scholars themselves or by others about these travels, while introducing the professors, they were explaining how the immigrant scholars were studying and getting permission from the thinkers of Mecca and Medina. Also, this article investigates the role of these travels in the cultural exchange between the Maghreb and Hejaz and the effect that scholars had on the deepening and expansion of the Islamic sciences and knowledge in the Maghreb.

In this report, after a brief introduction of the history of Morocco and its Hajj pilgrimage, we will deal with the contemporary Moroccan Hajj pilgrimage, mainly based on the internet data from the site of the Moroccan Endowment and Religious Affairs Organization. No research has been done so far on the contemporary Maghreb (Moroccan) pilgrimage. Therefore, this article is innovative in its data and will lead to a better introduction of this country and its pilgrimage.

As Shia studies courses are growing in scientific centers and universities, the importance of studying this school of thought has highlighted, especially during recent decades and after the Islamic revolution of Iran which brought light to potentials of Shi’ism. Therefore, the present paper tries to assess a potential active community of Shiites in Morocco (Maghreb) by applying a descriptive approach and analyzing available discourses on the situation of Shi’ites, as well as studying their political – social situations in order to describe the historical evolution of Shi'ism in this country.
After analyzing the background of Shi'ism and formation of Shiite of government of Idrisid in Morocco in 172 (A.H.), the situation of Shiites in contemporary Morocco have been analyzed in a tangible way by mentioning today's symbols and describing social activities, it is concluded that Shiite teachings has formed a huge part of the oral tradition of people of this country. Later, Shi'ism expanded in Morocco affected by five key events: Idrisid government, Islamic revolution of Iran, modern communication networks, converted Moroccan and the activities of cultural institutes. Lastly the future of Shi'ism will be analyzed according to their activities and the Middle East and North Africa events.