جستجوی مقالات مرتبط با کلیدواژه « اهل ذمه » در نشریات گروه « تاریخ »

Abu Bakr Al-Turtushi, the Maliki jurist of the 6th century AH, in his Siraj al-Muluk, has put forward his theory about the ideal Islamic society and sovereignty, especially with regard to his conceptions of the Sunni society of Egypt during the transition era from the Ismaili Fatimids. This research has tried to recognize the role of each social class in al-Taurtushi's thought using desk study method, historical analysis and themic analysis methods, as well as benefiting from the model by Thomas Spragens for understanding crisis. Al-Turtushi took the formulation of the four classes of ancient Iran as his general framework; however, he made some changes in terms of content and function and tried to theoretically incorporate the situation of his own era, including the society during transition from the Fatimids in a new way. By empowering the class of Ulama (i.e. scholars), he placed them in the position of advisors to the rulers to help the authority of the Sunnis during the transition period. He also redefined the agents for the sake of efficiency of the government in a structured and task-oriented way. Moreover, by classifying Christian and Jewish religious minorities, he undermined their social authority for the benefit of the cohesion of the Sunni society.

The introduction of the Dhimmis to the court of the Abbasid caliphs with titles such as writing, medicine, counseling, etc., paved the way for their entry into the field of economics and financial issues with the Abbasids. The study of the economic and financial role of the Dhimmis and their influence on the Abbasid caliphs is one of the topics that, has been less discussed in the events of the Abbasid era, which is the subject of this article.Although the conquered lands were quickly dominated by Muslim Arabs, lack of experience forced them to take advantage of the economic and financial policies of the Dhimmis in managing the expenses. Therefore, analyzing the management of financial and economic expenses of some Dhimmis, considering the strictness which was imposed by the Abbasids on Dhimmis in addition to receiving the jizyah, is one of the issues that the researcher faces. This article tries to thoroughly explain the economic and financial role of the Dhimmis in the court of the Abbasid caliphs and show how Dhimmis influenced on the economic and financial plans in the Abbasid era, and also show, although Dhimmis had influence in Abbasid court, Abbasid caliphs exploited the wealth and property of the Iranians, by confiscating their property for the stability and continuity of their sovereignty.

In the fourth and fifth centuries AH, a large part of Islamic lands was ruled by Shiite governments , including the Buyids and the Fatimids . By adopting a policy of tolerance, these governments recorded in their record the prevalence of scientific interactions between thinkers with different religious tendencies , the freedom to perform religious ceremonies, and the observance of the rights of religious minorities ; However , the transfer of high government positions to the People of the Book paved the way for their domination over the Muslims and in many cases led to their oppression of the people. In this research, by descriptive-analytical method and relying on the main sources, the policy of tolerance and its effects in the two mentioned governments have been comparatively studied .

The Umayyads' getting to power in the Levant provided them with the basis to develop their relations with the people of Damascus who made up a large part of the Levant's (Shām) inhabitants. The inhabitants of Damascus were under the Roman rule until the Islamic conquest, and were to accept the new Muslim rule. Therefore, the Ahl ul-ḏimmah had to maintain the social and administrative position they held during the Roman domination, and the Umayyad Caliphs also needed the expertise and experience of the Ahl ul-ḏimmah to govern their vast territory. This study seeks to answer the question of how the people of Dhimma maintained their social status in the social structure of the Umayyad government and were able to dominate the Umayyad administrative structure.

Non-Muslim (Dhimmi) physicians were in touch with Muslims more than other non-Muslims, in cities, villages, courts, hospitals, and even houses in the middle ages. Therefore, they have been mentioned in Muslims' minds, languages, and life experiences more than others. This paper seeks to analyze the attitudes of Muslims towards these physicians and to investigate the relationship between Muslims and this group of non-Muslim physicians. Muslims' attitudes toward non-Muslim physicians were either rooted in sources (Verses and Narratives) and religious beliefs or influenced by their traditions and life experiences with this group of non-Muslims for long centuries. This research reveals that the main causes of their significant presence in Islamic society have been knowledge and professional ability and therapeutic skills of non-Muslim physicians. In addition to professional actions, Non-Muslim physicians were also effective in promoting some of the norm-breaking habits and behaviors among Muslims. Although there are some reports of negative interactions and sometimes hostile reactions of Muslims to non-Muslim physicians, in the huge assessment of elite and Muslim masse’s relation with these physicians were peaceful and agreeable most of the time.

Marinid who ruled Morocco for three centuries, treated Dhimmis (non-Muslims living in Islamic state under the protection of the government) with tolerance. In such situations the Jews enjoyed religious and social freedom so that a number of them including Banu Ruqqasa managed to enter the court and were put in charge of crucial positions. After analyzing sources, the process and reasons behind appearance of the Jews in Marinid court will be assessed and their role in Bureaucracy, their influence on government and Islamic society will be described in the present paper. As some rulers were not religiously devoted and they required financial sources while Jews were wealthy and familiar with bureaucratic affairs, they managed to enter Marinid court. However, although they were supported by the rulers, they were not useful in achieving government's goals, as they were mostly focused on maintaining their interests and organizing conspiracies against Muslims.

The period of Mutawakkil’s caliphate is considered a critical period in the history of Abbasid caliphate due to political and religious incidents occurring then. The religious policy of Mutawakkil’s caliphate was moving along the lines of protecting Sunnism, with traditionalists’ thoughts. He promulgated Sunnism as the sole established religion accepted by caliphate, and suppressed any views and beliefs opposing it. Discussions on religious affairs were forbidden; proselytizing Mutalizism was prevented; Shi’ahs were suppressed; stern orders were issued for scorning Dhemmis and they were dismissed from state posts. The present article seeks to investigate and review Abbasid Mutawakkil’s treatments of religious groups including Shi’ahs, Mu’tazilis, and Dhemmis.