جستجوی مقالات مرتبط با کلیدواژه "tabari" در نشریات گروه "تاریخ"

The Achaemenid was an empire that emerged in the land of Persia and successfully ruled a large part of the world for more than two centuries. It seems that the legacy and achievements of this dynasty remain in the memory of another ancient dynasty that emerged later from Persia, the Sasanian particularly. However, a cursory look at the sources of the Sassanid and the Islamic periods influenced by them shows that these sources did not know the Achaemenids correctly, and a number of the names of the Achaemenid period and the events related to them that appear in later sources are often confused and insufficient. Researchers have been trying to justify this issue for a long time and have expressed different opinions about it. The most important of these opinions emphasizes the forgetfulness of the Achaemenids in the later periods and that the Sasanians did not know much about the Achaemenids from the beginning. However, some scholars consider this the lack as a result of the change in the religious and political approach of the Sasanians from the 4th century onwards, although they have not made much effort to trace the roots of Achaemenid names in Sasanian and Islamic sources.

Due to its special geographical conditions and cultural background, Tabaristan is one of the most important historical regions, and identifying its geographical boundaries as the background of events and the origin of artistic and cultural elements specific to the region seems essential for cultural and social studies. If we consider historical geography as a set of political, ethnic and cultural geography of a historical region, the purpose of this research is to examine the historical geography of Tabarstan to identify its scope. The research method was descriptive and analytical in the framework of historical geography and collecting information using library sources. The result of the research shows that Tabaristan, as the home of the Tapuri clans, included many areas from the east to the west of the plain and the northern and southern slopes of Alborz, which, due to its special geographical location, was able to withstand the Aryan immigrants and the Arabs for a long time. With the spread of conflicts with the envoys of the Arab caliphs and the central governments of Iran, the confrontation of local governments and the reduction of their authority, Tabarstan was out of unity and had changes in its borders. The range of border changes is Tabaristan, Dillman in the west, Gorgan in the east and Qoms and Ray in the south. Tabari dialect, along with Tabari customs and traditions, is common beyond the borders of Mazandaran and extends the range of old Tabaristan to the southern foothills of Alborz.

After the death of the Prophet of God, one of the actions of the Muslim Arabs was to invade other lands, for various reasons and purposes, which is mentioned in the works of historians as conquests. Most of the existing accounts of the conquest of the lands have been compiled by historians of the Iraqi School of Journalism in books such as Tarikh Tabari and Fatooha al-Boldan al-Belazori. One of the topics mentioned in these works is the presence of the sons of Ali ibn Abi Talib in the conquests in Gorgan and Tabarestan. Regardless of its accuracy, this news has been repeated in subsequent works to the extent that it has undergone unsubstantiated additions and even a means to destroy the image of Islam and Shia by the opposition. The main issue of this research is the validity of reports based on the presence of Imam Hassan and Hussein in the conquests. It seems that the writers of the first centuries did not pay attention to the accuracy of the reports and it is not clear what their reasons were for publishing the reports. Authors who have repeated this news in the following centuries have also lacked a realistic approach. The present study has paid attention to the reports in the first sources and its reflection in the later works with a descriptive-analytical method and with a critical look.

Muhammad bin Jarir Tabari (224 AH - 307 AH) was a great historian, commentator, commentator, and jurist who excelled in the various sciences of his time. He lived in a period when astronomy had a special place among sciences, of course, this science, some Muslim scientists did not have a positive attitude towards it, so investigate Tabari's view as a commentator and historian in The answer to this question is, to what extent did Tabari use the science of astronomical rulings and the science of astrology in his historical and commentary book? It seems important and necessary. The findings of this research, which was carried out by descriptive-analytical method, show that his most famous works, "Tafseer Jame al-Bayan on Ta'awil al-Qur'an" and "Tarikh al-Rasul wa Al-Muluk", he spoke about astronomy and astrologers. Tabari, as a commentator, in his explanation of "Al-Najm" and "Al-Nujum" in the Qur'anic verses, works in the hadith-Etzali method and pays attention to the science of astronomy, and in the capacity of a historian, while relating "time and history" to the heavenly bodies and without Paying attention to the upcoming religious challenges in "Rules of Astrology" with the same method as the narrators narrate the narrations of astrologers in the courts of kings, caliphs, emirs, and other people, and good information about the place of this science in the Persian society before Islam and Islamic period.

Various factors affect the approach of scholars in the field of thinking and knowledge, of which historical events is considerable. The historical event of the conquests of the first caliphs and war booty clearly had a great impact on promoting the economic life of Muslims living in that era. The benefits obtained from the booty also influenced the thought of scholars of that time and the eras close to it, concerning the outstanding component of those conquests, i.e. the primary jihad. Accordingly, some thinkers such as Tabarī (d. 310 AH) in order to stabilize the semantic system organized by the conquests of the caliphs in the collective mind of the community, understood most of the Qur’anic ayahs of jihad with the idea of ​​primary jihad. This interpretive attitude emphasizes a meaningful relation with the intellectual atmosphere dominant during his lifetime about the conquests of the first caliphs. This analytical-critical research is a new step in analyzing and proving this meaningful concept. Findings show that Tabarī has deviated from the correct scientific path in understanding ayahs of jihad. Influenced by the conquests of the first caliphs and in order to approve them, he has sometimes tried to mention an untruthful narration, abrogating all jihad ayahs in favor of primary jihad, and deviating from the firm principles of the conduct of the Prophet.

Muslim historiography initially had many links to Qur'anic verses, with the historian trying to use Qur'anic verses as confirmation in the reporting of historical events. Tabari is one of the historians who, while reporting historical events, has documented them with Quranic verses. The purpose of this descriptive-analytical study is to address the main issue of how accurate the citation of verses in the report of historical events in the history of Tabari has been? Studies show that Tabari has cited verses in order to confirm and strengthen historical reports. But in some cases, it has suffered injuries. Among them is verse 37 of Surah Al-Ahzab, which refers to the story of Zayd's separation from Zainab bint Jahsh and then the marriage of the Prophet (PBUH) with her. By quoting fabricated narrationsTabari considered the main reason for the separation of Zayd and Zainab as the love and affection of the Prophet (PBUH) for Zainab and made a love story by incorrectly understanding some of the expressions in the mentioned verse and quoting it and in the order to confirming it. these negligence’s Can be attributed to his superficial understanding of the verses and their lack of analysis, which is specifically mentioned in this study.

With the rise of the Safavid Shiite government in the neighborhood of the Ottoman Caliphate, their reliance on Tabra to justify war between the two religions could pave the way for persuading soldiers to go to war with each other; Therefore, we are witnessing the widespread political application of this jurisprudential ruling by the Safavids. This article examines ten contracts from the Safavid period to the Qajar period, with the aim of answering a few questions: As an jurisprudential ruling, what effect has Tabra had on the political arena of Iran-Ottoman relations? In which of these treaties are the Safavids forbidden from Tabra? And what obligation did the Ottomans accept in the face of this obligation? The present study, conducted through the method of historical research based on analysis, reflects the fact that the rulers of the two countries, whenever their interests demanded, used Tebra as a political weapon to oppose each other. Another is that throughout the Safavid period, the prohibition of Tabra was a fixed clause in all Iranian contracts with the Ottomans.

Sasanians’ converting to Zoroastrianism and their relations with Zoroastrian clerics have been important issues of the history studies on the Sasanians. In the past one and a half century, a number of scholars, referring to a report on Sasan by Tabari, the eponymous ancestor of the Sasanians, have assumed religious office such as mobed, hērbed, or the guardian of the fire temple for him, and have taken it as evidence for the Sasanians’ presumed priestly lineage. Some have even considered the success of the Sasanians in overcoming the Arsacid Empire as an outcome of their new religious tendency. In addition, Agathias’s report on Ardashir I, the founder of the Sasanian dynasty, has also been used by some scholars as another piece of evidence to suppose a clerical rank for him. Reexamining Tabari’s report and evaluating it in the context of the Zoroastrian legal system, this study demonstrates that Sasan’s office in Anahit’s fire temple was not a priestly one, and Agathias’s report on Ardashir has nothing to do with priestly ranks. To the contrary, these reports, when considered together with all other evidence, confirm Sasanians’ connection with the local nobility of Fars region.

The Plurality of readings of the succession of Prophet Mohammad (PBUH) and the redevelopment of this plurality in the disputes over the theological trends of Muslims have provided the ground for the plan of clarifying the plurality of historical readings of this matter and it is the consequence of the evident consideration of reconstructive beliefs of the logic of historical thinking based on the presumption of the article. In view of the author, the history deconstruction theory presents a sufficient clarification from the plurality of historical readings due to putting emphasis on the active role of historians related to the way of investigating the historical narrations and denying the referential identity of the logic of historical thinking. The method of the author in verifying this claim is the study of narrations by Tabari, Yaqubi and Sheikh e- Mofid, so that it will be a guide towards the clarification of the why and how of variation in the Prophet Mohammad’s proposals about the leadership after his majesty in Hajjatolveda. The finding from the comparison of narrations by Tabari, Yaqubi and Sheikh e- Mofid illustrates that the difference in the way of considering the act and speech of Prophet Mohammad (PBUH) in Hajjatolveda is the result of presumption of the authors and their distinguished positions in social relations

Land of the Arabic Maghreb and Andalusia are parts of the land of the famous Traditional Islamic world. These areas have been deeply influenced by Islam and Islamic culture. North Africa was eventful on an extremely large scale. The region, because of its extent and geographical situation and also staying far from the Central and Eastern Islamic lands was impressed by Kharijites, Ismailis, Alavis, who influenced Berber tribes and caused numerous developments. They founded the first big government which was independent of the Abbasid Caliphate. However, the history of this region was not well expressed in the works of Historians of Central and Eastern Islamic lands. Perhaps only Ibn al-Athir has tried to express the events and developments in Arabic Maghreb and Andalusia. He has criticized Tabari on having less attention to the history of this area. The problem is that Ibn al-Athir has not mentioned his historical sources about this region. This article, by the means of comparing, is about to introduce a number of sources on Islamic Maghreb events that were used by Ibn al-Athir.

The founders of Islamic historiography are the very narrators and Akhbaris (traditionalists) who lived in of the second and third centuries, an exhaustive list of whom has been drawn up by Ibn-e-Nadim. Hisham has a special status among them because his narrations cover an extended period of history from the Fall of Adam to the Abbasid period and there is no need to go into detail about it because it takes time. The present paper uses a descriptive-analytical method to examine the significance of and approach to Hisham’s narrations by referring to them in Tabari's history. Among the questions discussed by this study is in which cases Tabar replies on the factors behind Tabari's reliance on them, Hisham’s narrations, and the features of Hisham’s narrations, that is, his historiography that was a source of interest to Tabari. The present research shows that the vastness of Hisham al-Kalbi’s historical knowledge, along with his moderation, impartiality and objectivity have led Tabari to verify the authority of his narrations. Therefore, Tabari quotes extensively from Hisham in different periods.

The book “Khorasan Conquests” written by Abolhasan Madaeni (135-225 AH)is among the most ancient works about the history of Khorasan. Although like other works of Madaeni and many historians of the early centuries AH we have not received a copy of this book, it seems that this book has not been overlooked by the historians of the next periods and probably some of its parts are quoted and maintained in the works of these writers. Considering this assumption, the author has adopted a library research to investigate the historical resources and many parts of these books have been carefully observed and extracted especially Tabari`s book “Tarikh Al-Omam, va Almoluk”. These extractions were compiled in form of 160 independent reports. Analyzing the content of these reports provides much information about narrators of Madaeni in this book, its beginning and end, its content and features, as well as its advantages.

In his last trip to Mecca and his participation in one of the most important Muslims’ communities (Haj), prophet Muhammad (p.b.u.h.) was to complement his mission by appointing his successor for the sake of the religion perfection as well as the completion of God’s blessings. But soon, because of the tumult in Saqifa, the prophet’s testament was forgotten and the course of events marked an unhappy ending for the Ghadir. Destined events of this period, from the gathering in Ghadir to a meeting in Saqifah, have dramatically affected the early history of Islam. So, it is of crucial importance to scrutinize the matter and develop a subtle analysis of the events in the last three months of the prophet’s lifespan in order to have a better understanding of the political and religious movements in process at that time. This article aims at looking at the matter by drawing on important sources, namely the narratives contained in two historians’ books: Yaqobi’s and Tabari’s. It is also intended to analyze the developments and changes arising from the events from Ghadir to Saqifah. Finally, intending to analyze the issue in terms of succession, this study takes the approach and tries to prove that it was the Qoraish overambitious leaders’ plot at Saqifah council, as well as time limitation, that led to the unfruitful realization of the prophet recommendations in relation to the appointment of a praiseworthy successor.

Religious policy of the Abbasid caliph Motavakkell during his reign, as an Abbasid caliph, had his own authority. Abbasid era put an end to Motazele. Nevertheless, Motazele movement was strengthened due to fanatic support of previous caliphs. Mo‘tavakkel due to his intelligence avoided the challenge in the way of previous caliphs, however Turks became more powerful and their increasing power posed achallenge. They actually gained power during the period of Mo‘tasam government. Turks themselves played an important role in Motasam’s saccession to the throne. However Motavakke managed to control their power and lost his life doing so. In an atmosphere like this, his murderers to justify his assassination, started publicizing against him and called Motavakkel Nasebi. Nevertheless, his behaviuor with Alavis was not so bitter and harsh to prove the idea of him being Nasebi. The writer, while surveying different aspects of Motavakkel’s behaviuor and his religious policy, tries to present a better and real picture of Motavakkel.