جستجوی مقالات مرتبط با کلیدواژه « umayyad » در نشریات گروه « تاریخ »

Khorasan witnessed the presence of political, ethnic and religious groups in the first Islamic centuries. Kharijites were one of the relatively influential groups in Khorasan. They found influence and prevalence mostly in places where the weakness of the Umayyad and Abbasid rule is visible there. Therefore, Khorasan had favorable conditions for their presence and activities. The most important issue of this research is to explain the contexts and factors that caused the presence of Kharijites in Khorasan and their influence on the emergence of anti-Umayyad and Abbasid movements and revolts. This research is based on original historical sources and is organized with a descriptive-analytical method. The findings of the article show that factors such as the migration of Arab tribes to Khorasan, the pressure of the Umayyad rulers on the Kharijites in Iraq, the vicinity of Khorasan to the Active foci of the Kharijites in the southeast of Iran, the distance from the Capital of the Islamic Caliphate and the dissatisfaction of the people of Khorasan with the Umayyad and Abbasid rulers caused the formation of some Kharijites movements in Khorasan. It also seems that the presence of the Kharijites in Khorasan was influential in the fall of the Umayyad and the weakening of the authority of the Abbasids in Khorasan.

One of the reasons for the tendency of the Muslim Arabs to conquer Trans-Nahar and Khwarizm was that they were not able to conquer Tabaristan in the beginning of the conquests, and when they realized that the Chinese were connected with Tabaristan through Farad, and also, the presence of the Turks in the northeastern and southern regions of Tabaristan. Khwarazm doubled the difficulty of the conquests, they decided to seize the area of ​​Suq al-Jishi of Tabaristan in order to prevent the advance of the Chinese and Turks. But the geographical conditions of this region, such as: impassability, dense forests and swampy area, high humidity and continuous rains, as well as the resistance of the people, made the work of conquest difficult.This research, using the descriptive-analytical method and relying on library studies, tries to answer the question that the process of occupying the north and northeast of the Iranian plateau took place based on what process? Studies show that due to the threat of non-Muslim influence in strategic areas of Iran and the necessity of connecting the conquered areas to the route of conquests and emphasizing the territorial integrity of Iran, the Islamic Caliphate was able to control Fararod and Tabaristan areas by sending numerous troops and attracting the target areas. In a symmetric time frame, he took possession. However, despite the Umayyad campaigns, the Abbasids gained the fruits of their conquest of Tabaristan and tied the fate of this region to Khorasan and Mavarlanhar.

The Abbasid movement was one of the turning points in the history of Islam in the second century AH. Social movements are a fundamental argument in theories of revolution. Because of this importance, various theories have attempted to explain them. One of the most important of these theories is the theory of relative deprivation. With the advent of Islam in Iran and the slogan of equality, people's values increased, But, after a while, especially during the Umayyad period, the level of people's values did not change significantly. Therefore, relative deprivation, i.e., the gap between valuable expectations and valuable capabilities, can be considered as an important factor in creating people's frustration and dissatisfaction and as one of the main reasons for various classes, especially the middle and lower classes, to join the Abbasid movement. The authors of this article have tried to focus on the Abbasid movement and using the method of historical and sociological analysis and reviewing the content of historical , In light of the theory of relative deprivation, Examine the correlations and reasons  for the joining of different classes to this movement.

Explaining the theory of social gap in the Iranian society of the Umayyad transition period, and the subsequent emergence of asociality as a phenomenon in this society from the center of the caliphate can be examined by functionalist analysis. After the Islamic conquest of Iran, the new Arab-Islamic society failed to absorb Iranians. Iranians’ expectations about the improvement in their general situation did not become materialized and their former social gaps not only did not disappear but with the expansion of the tribal system and their status as Mawalis in the lowest stratum, they became an underprivileged society. Using the historical method and an analytical interdisciplinary approach to the theories of social gap and asociality in sociology, the present research aims to explain the role of the social gap within Iranian society in the asociality of the first century A.H.. According to the findings of the research, the existing social gaps in the Umayyad society and asociality within Iranian social strata were caused by the Umayyad political structure. Furthermore, Umayyad discriminatory policies and the existence of social gaps within Iranian society initiated asociality and paved the way for the Abbasid reception in the hope of a better future.

Contrary to the Umayyad and Abbasid views, the true teachings of Islam, which have reached us through the narrations of the Infallibles (PBUH), emphasize the active presence of women in the social arena. As half of the Islamic community, Muslim women have had a high capacity for making change among the Muslim ummah. in some periods of history, They have played an active role and have tried to help God’s religion and achieve the goals set by the Imams.in the Islamic history, one of the most important periods is the era of the Umayyads gaining power until the end of the first century AH, which is the period of the Imamate of Imam Hassan, Imam Hussein and Imam Sajjad (AS). There are few reports of women helper’s efforts during this period, and little attention is paid to the role of women helpers at this time. This study seeks to answer the question of what activities the women who helped the Imams had during this period and how they supported their Imam. Women seem to have played an active role in several areas, including intellectual and doctrinal encounter, direct presence in the confrontation scene, cooperation in the retribution of Karbala’s murderers, participation in rituals and sheltering the Shiites of Ahl al-Bayt (AS). The names of some of them are recorded in history.

AbstractIn explaining the components of economic behavior, the actions and conscious actions of the umayyads to achieve the selected goals are analyzed. In economic behaviorism, economic man and his behavioral characteristics are considered. The purpose of this study is to investigate and explain the components of Umayyad economic behavior in khorasan and Transoxiana, which was one of the important areas of the Islamic Caliphate. The findings of the present study, which are descriptive_ analytical, show that Umayyads aimed to maximize financial benefits and quickly seize the economice resources of the region. Their economic activities ranged from violence to reformism. Along with aggression and looting, collective action, exploitation of available financial resources were some of the main components of the Umayyad economic behavior in khorasan and transoxiana. Corrective actions are seen to reduce public discontent and riots. The Umayyad economic behavior was the result of deviating from Islamic values, changing financial rules, and applying customary, traditional, and tribal practices.

The Umayyad and the Arabs, unable to put aside the Jahiliyyah’s thoughts thoroughly, entered Iran’s society via their conquests. As a result, they called the Iranian, of all classes and groups, Mawali. By depriving the nation of their social civil rights, they contributed to the formation of a criticizing and then conflicting group, i.e. Shu'ubiyya. Through their literal and political practices, and also disguising themselves in a variety of ideologies and manners, they were able to assist the Iranian underprivileged and wealthy groups to interact and attend in movements against Umayyad government, like Al-Harith ibn Surayj’s uprising, Al-Ash'ath ibn Qays’s uprising, and Khawarij. This study tried to investigate the role played by Shu'ubiyya in interaction and presence of Iranian underprivileged and wealthy classes in movements against Umayyad government by studying primary resources and using a historical research.

Mukhtar ibn abi ubaydah saghafi was one of the celebrities. He ،was an early Islamic revolutionary based in Kufa, Iraq who led an abortive rebellion against the Umayyad Caliphs in vengeance for the death of Emam Husayn ibn 'Ali at the Battle of Karbala There is different topics about him . Some of the great historians said he waz claims prophecy .The issue of research Is: "Mukhtar's claim of prophethood" In this article these reports can be criticized . In this article research methodology Is : "Analytical and critical." The hypothesis here is that: reports claim of prophethood mokhtar Is false. He was not claimed to be a prophet He did not provide false quran. He was a good muslim but he slandered. Because he fought with: umayyad and with: Ale-Zubair We at this article first, read biography, and then we review reports about claim of prophethood Mokhtar's at hand.

In the 1st AH century , the political conflicts and disagreements among Muslims led to the emergence of various sects such as Khavarej in the Islamic caliphate territory. Khavarej with religious thoughts who had political implications and a military approach confronted with the ruling power . The conflicts between Khavarej Azareghe with  Umayyad caliphate policies encouraged a few groups of Iranians to join them due to the common motivation with Khavarej Azareghe that is Umayyad opposition.The present paper is an answer to this basic question that what was the bases of influence and political _security consequences of the presence of Khavarej Azareghe in Kerman? To answer this question this research aims to examine the bases of influence and political _security consequences of the presence of Khavarej Azareghe in Kerman in a historical method relying on the main resources. The research findings showed that since the Muslim Arabs conquest , Kerman has been subjected to revolts and rebellions against caliphate system due to the stable base of indigenous traditions and the hope for SasanI government survival.  During Umayyad caliphate the most important backgrounds of the presence and influence of Azaraghe  in this area included the political instability,Kerman geographical position, being away from caliphate center and the suitable confrontation of Azaraghe with Ahl_ Alzemeh. Loss of security in the cities and  the expansion of insecurity in the Azaeaghe the link between Azaraghe and Oman Khavarej and the stay of Azareghe in Kerman up to the 4th century were some of the consequences of the  presence of khavarej  in Kerman.

Knowledge production at any moment in history is the result of the powerful historical agent’s role. Therefore, considering the proportion of knowledge and power would have a fundamental significance in the historical period’s discourse atmosphere recognition. According to the assumption that knowledge implies everything that users of a community deem as knowledge, this article considers the proportion of knowledge and power in the Umayyad period. The theoretical framework of the article is Michel Foucault’s model in analyzing the proportion of power and knowledge. Using this model indicates that the Umayyad lacked the necessary religious legitimation to rule the Islamic society. Therefore, they needed a new form of knowledge to regulate the social behavior of Muslims in new power by filling the religious legitimation vacancy. For this reason, they tried to take advantage of knowledge most significant sources in the early Islamic Society that is Hadith, poetry, and storytelling to recover their religious legitimation crisis. Hence, by forging the hadiths, prohibiting the narration of hadiths on the virtues of Ahl al-Bayt, and composing poetry and storytelling to their honor, they produced a knowledge that while showing Ahl al-Bayt to became deviated from Islamic beliefs principles, provides a background to marginalize the Shiites from power to achieve the necessary authority to sustain the government.

Translation was indubitably one of the eminent skills of Muslims. The tendencies of society for acquiring science and craft, great attention of caliphs and fond-of-science families, the very existence of numerous libraries, cheap price of paper and etc., were of the reasons of Muslims’ overall attention to translating skills. Such attention led to the transition of past nations’ legacies to Islamic nations and from there to west. But what consequences has been this transition between the Western and Islamic nations? The purpose of this research is to consider the consequences of the transition of science to Islamic and west lands and nations. For this research, descriptive-analytical research method is followed and study method is library-based and such conclusion was reached: the confrontation of Muslims with the people of defeated lands, translation movement began to start and numerous books of different languages were translated into Arabic. On the other hand, west too, benefited from the advantages of translation and its own and other nations’ cultural transition which smoother the path for the arrival of Cultural Renaissance.

In this paper, the ‘irjā’ movement will be analyzed from a discursive perspective in order to rethink some paradoxes in its approaches and tendencies. It will be shown that the discourse of ’irjā’ had one core, but different origins, meanings, and significations in Iraq, Transoxiana/Khurāsān, and the Levant. This discourse generally followed a special perspective regarding faith, and its relationship with deeds, as well as some political principles. This paper seeks to uncover the different social and political contexts of this discourse. A major objective is to see how the different social and political contexts in Iraq, Transoxiana/Khurāsān, and the Levant gave rise to a mostly singular view on faith, and the emergence of different political stances against the Umayyads. It will be also demonstrated that political stances against the Umayyads and the will of the state - despite its relationship with the movement -- was not the only determining factor in the formation of the ’irjā’ discourse.

Islamic territory under the Umayyad and Abbasidageswas including many Christian areas of the Eastern Church. The People of these territories have scientists and organized churches, and gradually some of them were able to reach the caliph's courts. During this period, many court physicians were Christians who had ancient legacy of medical knowledge. As well as, some of the poets, translators, astronomers and Christianpatriarch were able to connectwith caliphs and their relatives, and they were even as adviser to the Muslim rulers. In the meantime, some of the caliphs were not tend to associated with the Christians, and tried to differentiate Christians from the Muslim community by imposition of harsh sentences against them, and limited their devotional ceremoniesand social activities. But we can see, byreview of historical reports, that the governments not forced Christians to converted and entered to Islamin the Umayyad and Abbasid periods.

Agriculture, as the main way of attaining nutrition for humankind has been always regarded highly by different societies and governments. Umayyad dynasty also realized the great benefits of agriculture and its crucial role in their economic structure. After stabilizing their rule, Umayyad caliphs made efforts to improve the conditions of agriculture and farming. The present paper will answer the raised question here: What were the policies of Umayyads in the aspect of agriculture and land-holding system? In order to answer the question, different types of land-holding system of Umayyads and their actions on expansion of agriculture in Iraq and Sham are analyzed in this paper. The finding represent Umayyads earn huge income through taxes on land-holding and agricultural products and they exercised different types of land-holding systems. These actions led to preparation of situations for expansion and improvement of agriculture, damns, streams, qanats as well as lands measuring and land tenancy.

Conquest of Northern African territories is regarded among historical important events in the first century of Islam; while conquering Andalusia in Europe was a significant achievement. The conquest of Andalusia established a civilization which included European, African and Asian characteristics and formed a new identity through Islamic culture, which was spread and endured in European countries. However the process of the conquest and the role of Musa ibn Nusayr were never analyzed separately. The present paper will analyze his role and his activities considering political and military aspect. (Question) Wisdom of Musa ibn Nusayr, supports of Umayyads, supports of Northern African people and also a number of European people and rulers were the reasons behind the conquest of Andalusia. (Hypothesis) The present paper tries to represent a clear and true picture of the conquest of Andalusia which was based on developing Islam and achieving financial benefits. (Goal) A descriptive - analytical study will be applied in order to achieve the answer to the raised question. (Methodology) Being far away from the capital of Umayyad dynasty caused internal differences and challenges for power over conquered territories of Musa ibn Nusayr in Andalusia.

After the death of Moăviah bn Yazid, (64 AH/ 683 AD) the Umayyad Caliphate faced a serious challenge that brought it to the verge of extinction. Powerful claimant such as Shiites, Zobairids and Khawărij rose in every corner of Caliphate realm, But with the Mrvanieds rise to power and emergence of Abdolmalik ibn Marvăn in the political sphere and using Their powerful rulers as Hjjăj ibn Yŭsof Thaqafi, The Umayyad managed to restore lost power once again. Hajjăj, using the violent policies, involved all in his power for suppressing the dissents, and tranquilized the center of protest (Hijăz and Iraq) and by developing the conquests in eastern parts of Islamic world, obtained the necessary revenue for Umayyad government. This essay tries to survey Hajjâj’s rule in reconsolidation and stabilization of Umayyad Caliphate, with reference to his life and political carrier.

Othmanid and Shiite trends being developed following the death of Othman in 35 after hijrah were ongoing as the dominant and effective thoughts in the Islamic community in the first Islamic centuries. The contradiction of these two political trends which gradually changed into two belief trends provided the ground for them to be aware of the changes of one another. On the other hand، the advent of theory of “Tarbee’” in the second century and its climax in the third century led to the failure of othmanid thought and against it، the enlargement of political followers of Shiite thought. This article is to study this change utilizing a historical approach and referring to resources in the first two centuries

Muslim's conquest of Spain and their subsequent victories in this region are of special importance in the history of Muslim's conquests. Spain was the first country in Europe that Muslims could conquer within a short time. However, an area of research about this topic can be an analysis of this victory in the form of a review of the domestic conditions of Spain with arrival of Muslims in this country the potential effects of these conditions on the success of the conquering forces. Therefore, the present research seeks to offer a brief account about the history of Muslims conquests in North Africa and review Spain's domestic climate as a potential hypothesis for Muslim's conquest of this land.

When Muslim Nomad Arabs were scattered around as a religious jihad from Arabian Peninsula at the beginning of the seventh century AD, they had nothing of their own except their new religion; they did not know much about architectural techniques, their cities were just piles of primary mud cottages and their villages were just squads of tents or straw huts. Their only place of worship was Kaaba in Mecca which had relationship with none of the art degrees of buildings. However, a few decades after this emigration, they began a movement with the help of the defeated nations and their inherent facilities which could be called “Urbanization and development movement”; such being the case, after a short period of time, they began to build cities such as Kufa, Basra, Wasit, Baghdad on east and Fustat and Ramallah on west. Relying on the historical sources and evidences, this study aims at answering the question of the factors for such an understanding by the nomad Arabs and its historical necessity.

With the advent and spread of Islam, in addition to Arabs, people from other races and nations turned to Islam. Prejudices, ethnic and tribal affiliations, and blood ties among the pre-Islamic Arabs, on the one hand and on the other hand, the advent of Islam among Arabs brought about this idea among the Arabs after Islam that it appears that Arab Muslims were superior and first-class citizens while Non-Arab or Ajam people were inferior and second-class citizens. This opinion that was manifested in some Muslims’ behavior even during the prophet’s lifetime, posed a lot of problems for the Non-Arab Muslims. Several factors, some being more effective than the others, were involved to intensify this opinion; it, however, has been neglected to some extent in the contemporary studies. The paper attempts to have a deeper analysis of the problem and to point out to the Non-Arab Muslims’ situation, especially to Iranians’.