جستجوی مقالات مرتبط با کلیدواژه « علویان طبرستان » در نشریات گروه « تاریخ »

ZaydÊ thought and government appeared in Gīlān and Ṭabaristān from the third century AH. Although this phenomenon became the origin of fundamental changes in the Islamic world, it did not last long and soon external and internal challenges surrounded it and caused its weakness and decline. Few researches have been studied the causes of this decline. There are some ambiguities and lack of comprehensiveness regarding those causes, which justifies the necessity of conducting a new research. This article seeks to explain the factors of the decline of religion and the Zaidian government in northern Iran. It seems that in addition to the causes presented in the previous researches, discriminatory behavior of the ZaydÊ rulers and imams; division and competition between the people of Gīlān and Daylamān, divergence of the new generations of Alavids from Islam and its customs; and regaining of power by Bāvandiya and their support for Twelvers, preaching of Twelver scholars, the lethal challenge of the Ismāʿīliyya devotees with the Zaydis; the emergence of the Muṭarrifiyya sect in Yemen, and the desire of the Zaydis of northern Iran to migrate to Yemen in order to counter it, could be  added to the list of reasons for decline

Samanid had control of Qazvin since 287 A.H. until the last attempt to recapture Qazvin in 335 A.H. They wanted to have control of this region for three purposes:1- As a pretext for confronting the Alawites' forces; 2- to support Caliph Abbasid in suppressing the oppositions 3- the military ability of Ismail Samani. because of the internal vulnerability of the government, it was only possible to strengthen the Daylamites to keep Qazvin under control. In the beginning, they consolidated the Samanids' power in the west of Khorasan and it was satisfying for the Abbasids. But after a short while, they became political-military Samanid's contenders as Ziyarids and Buyids. The coincidence between the Daylamites power and the weakness of the Samanids led to the fall of Qazvin and some other central parts of Iran.  Samanids never recaptured Qazvin until 395 A.H. In this paper we will investigate A half-century of Samanid's Ruling over Qazvin city during which Samanid governed Qazvin democratically.

Abbasid caliphate's chaotic and unstable situation during the third century, AH, and the oppression and injustic of the state agents and the long geographical distance between Tabaristan and Capital of the Caliphate, provided a good opportunity for the alavids of Tabaristan to establish their own government. Alavids started ruling Tabaristan by claiming the establishment of an independent shi'ite regime that refused to fall under sovereignty of the Abbasid empire. Due to the importance of legitimacy to the survival of a government, and to the strength and stability of a political system, this descriptive-analytical research has tried to evaluate the fundamentals of legitimacy of Tabaristan Alavid dynasty using existing historical data. The findings of this research suggests that Tabaristan Alavids unlike other governments at that time did not earn their legitimacy from the Baghdad caliphates and tried to get public legitimacy by relying on their kinship with prophet mohammad, and also by claiming of justice that is one of the basics of shi'ite faith, to strengthen the foundations of their authority and legitimacy, and were able to rule Tabaristan over half a century.

Historical sources of early Islamic centuries have been introduced “Kelaar” as an flourishing city in the mountainous area between Tabarestan and Deilam which nowadays is known as “Kelardasht” in Mazandaran. In the middle of 3rd century، this city appeared as the political center of Tabarestan uprising against Taherian dynasty under Hassan Ibn Zaid-e Alavi leadership. Despite of its importance in the early Islamic centuries، archaeologists who studied the remains of “Tappeh Kelaar” site in the Kelardasht، didn’t recognize strong evidence of continuous Islamic occupation on the upper levels of site. Although there have been some evidence of early Islamic occupations in the tappeh Kelar، but its low density layers (50 Cm) may not imply for a long term occupations to assign it as a city as written sources indicated. It is assumed that Muslim rulers selected a place with a specific defensive and subsistence capability near the sassanian Kelaar. In order to find and introduce remains of Islamic Kelaar، data gathered from studying the early and middle Islamic written sources as well as data from systematic surface survey. According to the results، it is probably obvious that “Shahr-e Dele”، a site with 25 hectares extent، in the 1. 5 km north of “tappeh Kelaar” and near the northern part of “Sardabrood” river، can be regarded as the Islamic Kelaar city. So، the Kelardasht Muslim rulers have built a new city (apart from sasanian Kelaar) as their government center.

The uprising of Yahya b.Umar Alavi was occurred in 250 h. At that time, the quarrel between two groups in Samerra and Baghdad who wanted to seek the power of Caliphate as rivalry armie's were at its top. The Caliphate Apparent conditions was disorganized. In fact, the commanders and armies were the main forces who were able to decide about the power, and their power were increasing since 30 years ago. In other side , caliphate who had no political affects and power faced with the various uprisings such as Alavi , Khvarj, and other groups. One of the most successful uprising was That of yahya.

The Buyids were originally from among the Daylamids of Daylam proper (khāṣ), but since the economic situation of this region was not much favorable, they joined various rules (ḥukūmas) such as the Alavids of Ṭabaristān and Zāriyān (during the years 250/222 – 321/222) in their military uniform because of their military skills as a consequence of the circumstances in their geographical homeland and, like their ancestors, formed an important part of the military and political structure of those rules. This process had a significant role in the Daylamids’ familiarization with the newer atmospheres and finally prompted the foundations for the Buyids’ rule to be laid. Years of serving in the courts of the above-mentioned rules resulted in somewhat more intelligent behavior of some of the Buiyd rulers towards human factors involved in the economic arena and a better utilization of the natural and administrative potentials in their rather widespread realm, continuing to develop for about fifty years. Gaining access to new lands and income sources and the management of the efficient bureaucratic system in the central and Eastern regions of Iran and Iraq led the Buyids’ economic structure to be established on three agricultural, industrial, and commercial components and turn to a strong backing for the endurance of their rule.