جستجوی مقالات مرتبط با کلیدواژه « سلجوقیان » در نشریات گروه « ادیان و عرفان »

After Imam Reza’s martyrdom, his shrine was in the center of attention of the Sunnite governments established in Khorasan. Under the rule of Samanid and Ghaznavid dynasties, the agents of these two governments paid homage and sincerity to Imam Reza’s shrine. The tolerating behavior of Samanids and Ghaznavids towards Imam Reza’s shrine prepared the ground for the next measures under Saljuqids. The present study deals with an analysis of constructive measures in Imam Reza’s shrine through a descriptive-analytical method. This study has attempted to make use of historical sources and the remnants in Imam Reza’s shrine and in Astan Quds’s museum to present a historical, archeological, architectural and social study. This article aims at answering the following main question: “How was the behavior of Saljuqid kings and their associates towards Imam Reza’s shrine?” The results of the study suggest that the ground and milieu created by Samanid and Ghaznavid rulers caused Saljuqid great kings to have heartfelt sincerity towards Imam Reza's shrine. Besides, under Sultan Sanjar, the greatest numbers of constructions were done in that sacred place. Sultan Sanjar’s tolerating behavior towards the constructive measures of his Shiite vizier, Abu Taher Qomi, and the Shiite dynasty Kakuya led to the spread of affectionate and emotional Shiism among the women of the Saljuqid dynasty. Thus, these women, considering the cultural ground prepared paid special attention to Imam Reza’s shrine.

Hajj is one of the forts of Islam and has been one of the most important religious, political and cultural arenas of Muslims. During the Seljuk period, changes were made in this field. Because Hajj before the Seljuqs has faced a lot of problems, until the caravans of Iran from the early fifth century AH were less successful in Hajj. In accordance with the religious and political legitimacy of their government to support the Abbasid caliphate and the Holy Shrines and to carry out political, military and civilian measures, the Seljukis made great efforts to deliver Hajj caravans annually and to provide the security and well-being of the Hajjis. Though there were problems affecting Hajj's journey, it caused disruption, but Hajj Iranians remained firmly established over the course of the second half of the fifth century until the Mongol invasion. This article tries to study the role of the Seljuk in the political competition on Hajj between the Abbasid caliphate and the Fatimids and the actions taken during the Seljuk period for the Hajj hypothesis based on the sources.

The emergence of Alevi-Bektashi order of dervishes was the result of political, social, economic and cultural developments that occurred widely in Anatolia under Seljuk dynasty. There are many factors involved in the formation of Alevi-Bektashi order of dervishes such as ancient religions of Turks which were brought from Transoxiana, the presence of the great Mystic Sheikhs in Anatolia, the presence of Christianity and Greek culture throughout the region and the cultural policies of the Seljuks kings. In this paper, the impact of Shiite doctrine on Alevi-Bektashi order in their early history will be considered. Concerning to many Shi‘a slogan in Alevi Bekatashi ritual ceremonies, the assumption is that the Shi‘a was associated with Alevi -Bektashis in 7th C.E. In this paper, firstly, we have a look at the political situation of Anatolia in 7th C.E., then, looking for the effects of shi’a doctorine on their early sources such as Maqalat by Haj Bektash Veli, Al-Fava’id, Manaqib al-qudsiyah fi Manasib al-Ensiyah, the collection of Bektashis Nafas and so on.Finally, the main Shiite beliefs such as Ghadir event, fourteen innocence and etc. will be compared with the beliefs of the Alevi –Bektashis.

In the period of Seljuq dynasty to the end of Sultan Malek Shah's reign, the government's religious policy was based on comprehensive support the Sunnis. According to this, various Shiite sects did not have proper social and political situation. This adverse situation was not very stable; because The Seljuqs were faced with a dilemma since the formation of the Nizari Ismailis led by Hassan Sabbah. Hence they planned to overcome the Ismailis that their ultimate goal was to dismantle the rule of the Seljuq. In that atmosphere, The Seljuqs did not have any choices but to have peaceful relations with Shiites. This paper attempts to study relations of followers of Imamiyya and Nizari Ismailis with the Seljuk dynasty. The method in this article is descriptive - analytical, and method of data collection is librarical.

After their dominion in Iran, the Saljuqids used Iranian viziers for administration of their vast territory and gaining legitimacy, acceptance, and authority. Political rivalries among the viziers and royal dynasty opened the way for the rival religion, especially the Imami Shiites, to enter the court. Of course, Malek Shah’s policy of religious toleration and the influence of Turkan Khatun and his Shiite associates helped Imami Shiites to infiltrate and dominate the court. Majd al-Mulk Qomi was one of the well-known viziers of the era that the abovementioned factors helped him greatly to gain power. He was one of the famous viziers of the middle period of Saljuqid emperor who was a vizier to Barkyareq for about two years. He took valuable measures in helping the Shiites to gain dominance and penetrate in Saljuqids’ court as well as rebuilding and boosting the people’s attention to the tombs of Imams and great Shiite scholars. The present study uses a descriptive-analytical method and library sources to investigate Majd al-Mulk’s life and measures and his role in furthering the Shiite thought and promoting Imamiyya’s ideas as well as rebuilding the holy shrines and his destiny.

Bani Aqil clan succeeded, in the period of the weakness and decline of Hamdanids, to found their government by conquering the cities of Musel and Nasibin and paying tribute to and following Buwayhid emirs. In view of the fact that Bani Aqil government settled in a strategic region, their government was much important for the neighboring governments. The Shiite government of Bani Aqil established its power by proclaiming independence from Āl Buya and following Fatimids. The unstable and weak bonds of this government with Fatimids and Saljuqids were a transient period in their government. With the establishment of Saljuqids in Iraq, Bani Aqil’s government became subordinate to Saljuqids. With proclaiming this subordination, this government spread its domination in northern Syria. Accordingly, the spread and penetration of Bani Aqil in that region led to struggle with Saljuqids of Rome and Syria. During those struggles, Bani Aqil’s power declined. It is worth noting that Bani Aqil’s policy against each of the governments was based on the principle of preserving their political existence.

By defect of Seljuq government local governors who mostly were from Atabakan had the power which we could point to Atabakan of Azerbaijan and Maraqe. This age was contemporaneous with strength of Seljuq, revival power of Abbasid Caliphate and movement of Mongols to East. Obviously in this era Ismailia of Nazari use this opportunity for their purpose that was expanding their political geography. Atabakan of Maraqeh were exist in the time of Soltan Mohammad Seljuq government that were famous for encountering with Nazarian and for this reason they couldn’t reach to a friendly relationship with Nazarian and their relation was inimical. Nevertheless religious and political unity between Nazarian and Atabakan of Maraqe were happen with changing of religious process of Jalaldin Hasan the third, the leader of Ismaili of Alamoot. Moreover some encountering of Ismaili of Alamoot with local governments of Atabakan of Maraqe and Azerbaijan was happen in political evaluations of Seljuk government that this article for illustrating them point out to some of historical facts.

The first example of the socio-political activities of the Iranian Shica was their participation in struggles initiated by Arab dissident immigrants with the slogan that al-Reza was from the progeny of the Holy Prophet (peace be upon him). During the Umayyad and Abbasid tyranny as well as during the dominance of Ghaznavid and Saljuqid Turks over Iran, the Shica followed quietist policies based on religious ruling, carrying out secret cultural activities which culminated at the end of the reign of Malikshah, a Saljuqid.With the Mongol dominance over Iran and Baghdad the political supremacy of Sunnis disappeared and even for a while Shi’ism was recognized in Iran. During Tymorid reign Shi’ism and Sunnism were going to reconcile their differences though a tendency existed towards Shi’ism.The ceaseless and vigorous efforts made by the Shica in a variety of ways succeeded after nine centuries, with the recognition of Shiism as the religion of the country by Safavid Shah Ismail.