پژوهشنامه تاریخ تشیع
سال سوم شماره 2 (پیاپی 4، تابستان 1399)

In the third decade of the fourth century AH, the Buyids practically seized power in Baghdad, and they tried to impose their Shiite sect on the others while avoiding a clash with the Sunni Abbasid caliphate. The current article presents the relationship between the caliphate and the emirate and its nature in that era, as it witnessed many upsets and tensions due to the conflict of goals and interests during a century. In this presentation, the researcher seeks to review the political relations between the Buyids on one side and the Abbasid and Fatimid Caliphate and the Hamdanid Emirate, as well as the Carmatians on the other hand during the fourth century AH, which was known as the golden age of Islamic civilization, And then deals with the controversy of authority and knowledge during the era of the Daylamids, their relationship, and how they dealt with the scientific and literary movement that the Islamic world witnessed during that golden age. The Islamic lands also witnessed quarrels, skirmishes and wars between members of the ruling Buyid family, Whereas, religious strife and conflicts were at the most intense level between the various sects and the various trends in the Islamic society.

The Orientalists or the early Western researchers, the ancestors of the current Western scholars, have left an enormous legacy of Eastern and Islamic studies that have benefited these current researchers from it. That the orientalism has turned into purely scientific fields that have been taught by faculties and research centers, but some of these researches have served to the Western imperialist goals at some cases. However, many of these studies are now based on the presence of free western researchers who have written books and researches in order to satisfy their research ambitions and to complement their scientific careers. Among the important research fields in which Western researchers have written many of these studies are Islamic studies and the Hadith, especially Shi'i Hadith. Among these contemporary researchers are Professor of University of Edinburgh, Dr. Andrew J. Newman, which we have seen his many contributions in the field of Imamiah thought and specifically his studies in the Shiite discourse and the efforts of scholars in the Safavid era, specifically on the subject of the dialectic between religion and religious scholars with politics and politician men. And the aim of this study is to critique the Newman's important book about the history of Shiite 'Hadith' in the formative centuries of the Twelver Shiism doctrine and the impact of the two important Twelver's intellectual approaches at Twelver scholars: "Al-Usuli" approach represented by the scholars of Baghdad, and the "Al-Ikhbari" approach represented by Qom and Qummis scholar in record of three oldest tradition collections in Twelver shiism: Al-Barqi's "Al-Mahasin" (D. between: 274-280 AH / 887-893 AD), Al-Saffar Al-Qummi's "Basair ud Darajat" (D. 290 AH / 903 AD) and Al-Kulaini Al-Razi's "Al-Kafi fi ilm ad-Din" (D. 329 AH / 941 AD) according to the method of historical analysis and extrapolation analysis of the historical and traditional (Hadith) texts, particularly of those books.

No other two nations differ in terms of ethnicity, language, natural habitat, and social structure like the Arab world and Persia do. Nevertheless, their literature, in terms of phrasing and syntax, came so close to each other to the extent, that it is impossible to differ one from another, if it was not for the language that conducts them. Despite the variousnesses in their ethnicity, language, and historical development, that normally would leave traces on the nature, phrasing, and syntax of the corresponding language, the sematic Arabic literature remain closer to the Persian Arian literature, as to literature written in other sematic language. Even before the advent of Islam, the Arabic language acquired a lot of Persian words. These are evident in the pre-Islamic odes written by the “jahili” poets, whether nomadic or sedentary. After Islam, with many Persians converting to the new religion, and under the influence of Quran, the Persian literature started getting scripted using the Arabic alphabet. If Islam liberated the Persians from the preceding tyrant governments, Persia, in return, contributed in many ways to Islam. The Persian ingenuity flourished in the Islamic era in many different fields, such as: science, literature, linguistics, philosophy, mathematics, medicine, astronomy, and theology. Even when writing in Arabic, the Persians inlaid their books with terms originating from their mother language.  With this “inlaid” language they scripted their texts in the different fields. An infinite number of Persians contrived and wrote in the different fields of poetry, prose, and science. Moreover, they contributed in the linguistic fields of the Arab language, such as: grammar, conjugation, semantics and balagha (science of eloquence). The Arabic and Persian literature exchanged topics and methods. The Persian literature enriched the Arabic language with its depth of meaning, the beauty of its imagery, the profoundness of its wisdom, and a much wider horizon. In return, the Arabic literature contributed to the Persian literature with semantics, arud (Science of Poetry), and religion, with the ideas and disputations accompanying it. The “Translation Movement” is considered one of the strongest movements that contributed to the Arabic-Islamic literature. There are many reasons behind this, but the most notable is the enormous political influence held by the Persians during the Abbasid dynasty. This led to a lingual, ethnic, social, and cultural intermingling to an extent never got reached with any other nation that entered Islam.

The Hajj season had a very important characteristic for the Ahl al-Bayt since the early days of Islam in the Prophet’s mission, when the Holy Prophet Muhammad (PBUH), employed the Hajj season to spread Islam among the tribes and to drop the Quraysh means against Islam and Muslims. Therefore, the Quraysh tried to prevent the Messenger from communicating with him the Arab tribes in various ways. From the boycott and siege, but it did not succeed, so the Messenger was able to communicate with the leaders of Khazraj and al-Aws in Yathrib and offered Islam to them, they accepted that and pledged allegiance to him to defend him, and this was the result of Hajj. The Holy Prophet also employs Hajj in communicating his final position on polytheism in the land of the Arabs when Imam Ali bin Abi Tālib, peace be upon him, sent to Mecca to deliver Surat al-Barā'a in the year 9 AH and in the following year his Hajj pilgrimage is the farewell pilgrimage in which he clarified the last teachings of his religion and made Ali b. Abi-Tālib, his successor but things did not go according to what he wanted, and in the days of Imam Ali, the Hajj season had an important means of showing the corruption of Muawiya’s opinions and his discomfort in the ummah’s stick, as the Imam could not perform the Hajj in the days of his caliphate because he was preoccupied with wars. On the days of Hajj, Imam al-Hasan explained the reality of the reconciliation that took place between him and Muawiyah for the people after people came to him, asking him about the reason for that. Imam al-Husayn used the Hajj to announce the revolution against Yazid b. Muawiya, and he left Mecca in, intending to Iraq. The same applies to the rest of the Ahl al-Bayt who employed the Hajj season to announce their judgments and positions regarding the events and revolutions that erupted in their days, as well as a means to deliver legal rights and money to them. During the reign of Imams al-Jawād and Imam al-Hādi, the mixing of imams with people began to decrease, so that Imam al-Askari was unable to perform the Hajj. As for the last imam, the texts state that announcing his departure to the world takes place during the Hajj season.

This study sheds light on the works of al-Nāsir lil-Haqq al-Utrūsh, one of the Zaydi Imams, and one of their well-known scholars. Al-Nāsir was not only a senior Alawid ruler in the Tabaristān area, but was also a leading Zaydi scholar. Authors of indexes and biographies of scholars have counted more than a hundred books or Treatises for al-Nāsir, but only two or three books in jurisprudence and theology came to us. As for his other works, its titles are mentioned inside of the late books, or extracts from them are included inside the books of other works. In addition to this, some of his treatises arrived at us through the commentaries of some of the Zaydi scholars on several books of al-Nāsir, especially his books of jurisprudence as the book of Masā’il al-Nāsiriyyāt by the Sharif al-Murtadā. The study monitored Al-Nāsir literature in the various sources, whether it's missing or existing works.

A number of old and modernists Orientalists have dealt with critical and important issues in the Shiite thought in general and in the Imami Shi'a doctrine in particular. Among these topics are the noble verses that point in an unacceptable way and raise doubts and questions, and it is the subject of The Family of the Prophet (pbuh). It is well known that there are several verses that show the historical and social (i.e., the family) meaning of the people of the house, especially what has been mentioned in Surah al-Ahzab verse No. 33, when God Almighty says in the name of God, the Most Gracious, the Most Merciful (Allah wishes only to remove ar-Rijs (i.e. evil deeds and sins) from you, O members of the family (of the Prophet PBUH) and to purify you with a thorough purification) . What is meant by the term “Ahl al-Bayt” here, according to many Interpreters of the Qur’an , is that they are the people of the Prophet’s house, or as the Messenger of God, may God’s prayers be upon him and his family, indicated in his noble hadith known in Shi’ite thought by the hadith of the people of the garment; . The Orientalists are like a number of Muslim Interpreters of the Qur’an who do not want and even do not accept that this expression (the people of the house) is a clear indication and is specific to the family of the Prophet (PBUH) who are related to the relationship of the kinship (the first wombs) and the closest relatives. So they wandered right and left in their interpretations, which basically aimed to expand the context of this expression to make it appear as if it was general and comprehensive. An attempt by them to distance it from its central text, meaning the people of the house of the Messenger of God. There are Muslim Interpreters, and al-Tabari stands at the top of the list, who interpreted the saying of God Almighty that he does not refer to the Messenger of God, Imam Ali, and the righteous group, but rather to a general content related to the recommendations of God Almighty and his instructions directed to the mothers of the believers.