نشریه بررسی های نوین تاریخی
سال پنجم شماره 1 (بهار و تابستان 1400)

The Buyid government, which ruled most of the northern, central, southern and western parts of Iranshahr in the 4th and 5th centuries AH, was the first stable Post-Islamic Iranian government to take over the territory of Sassanid Iranshahr, except Khorasan, Merv and Sistan. Helping to spread Shi’ism, not emphasizing Persian language and writing Shahnameh, and accepting the Islamic caliphate by the Buyids, had been one of the reasons why historians and Iranologists have neglected the Iranianism of this government. This essay tries to reveal the role and contribution of the Buyid government in preservation and retrieval of national-Iranian identity and the transfer of Sassanid Iranian culture and identity to the Islamic era by analyzing the reasons of neglecting the Persian language and showing other important elements of Iranian-Sassanid identity in this period. It seems that among the elements of Iranian identity in this period, the formation of Iranian government, descent-making, Iranian rituals, Iranian architecture, Shi’ism and Sufism, along with religious and scientific tolerance, have been more important and efficient, which this essay has explained them.

The Buyids ruled in large areas of Fars, Iraq, Khuzestan, Isfahan, Rey and Hamedan for more than a century, and according to the remaining yearbooks, the rule of theBuyidrulers began with the leadership of Emad al-Dawlah in 321 AH and ended in 447 AH by the Seljuks.During the Buyids era, Shiites made great changes by dominating Iran, Baghdad and the Abbasid caliphs.Mourning for Imam al-Husayn(peace be upon him) began in the time of the Buyids and even took precedence over the Fatimids of Egypt.For the first time, Mu’ayaz al-Dawlah al-Daylami ordered the closure of the shops for mourning and the closure in Ashura in Baghdad on Muharram 352 ,10.In this mourning, they wore black cloths, beat their heads and chests, and sang elegy.Later, after the dismiss of the Buyidgovernment, with the rise of Sunni Seljuks and even Alawite Shi’ism, the ceremony was halted and very low for several centuries. In holding Ashura ceremonies, Sunnis showed their opposition to different ways, as far as that they claimed that eight days after Ashura was the day of the death of Mus’abEbn al-Zubayr and should be mourned.But in the 6th century, when the line of moderation between Sunnis became apparent, the conflict between Shi’a and Sunnis subsided in Baghdad. Given that the eastern part of the Muslim world had Sufi and Khanqahi tendencies, TimurGurgani, met repeatedly with Khwaja Ali, the leader of the Safavid dynasty, and the ground for the liberation of Shiites became more prepared and had been culminated in the Safavid era.Ta’zieh, as performing art and graffiti as visual art, both with religious themes, found a strong foundation in Shi’a religion and literature, especially in the Safavid era and after that, and the initial commemorations of the martyrs of Karbala, which were merely representations of the event of Karbala ina non-moving way, were eventually seen as graffiti.On the other hand, during the Safavid era, the static and non-moving commemorations of the martyrs of Karbalain the formof hearses and in some cases the movement of coffins and making noise in the audiences, and at the end of this period, in the form of drama and ta’ziehtook place, until later, that with the arrival of the text, it transcended toward the evolution of the play.The graffiti, which is more the embodiment of the scenes of Karbala, is inspired by painters listening to the eulogists or seeing the dramatic scenes of Ta’ziya and, in less cases, reading affidavits and Maqtals.In this study, the history of mourning ceremonies in ancient Persia and Mesopotamia and the methods of painting and recording of these ceremonies are discussed, and then the relationship between religious graffiti of the Safavid era with religious iconography of the Buyid dynasty and the displays of Ta’zi-e-Safavidism, which share a common root due to the Twelver view, are investigated.In the last step, this study aimed to investigate the diversity of executive techniques and discuss the effects of Shi’a perspectives on the appearance and aesthetic structure of graffiti.In this regard, religious graffiti in the religious places sample of Gilan with a short time intervalwhich were depicted with different techniques (plaster painting and tile painting)and having many similaritiesare discussed from aesthetics point of view and their interaction with religious iconography and Ta’zieh is investigated.The findings of this research show that although the formal structure of paintings and techniques of plaster painting and tile painting are different, but there are many similarities between the graffiti of the holy shrines of AqaSeyyed Mohammad, AqaSeyyid Ibrahim, the Twelve People, ChaharPadshah and Mirshamsaeddin ebn Imam Musa Al-Kazim (peace be upon him) with the display of Ta’zieh and iconography from the perspective of content, literary, spatial characteristics and symbolism of colors.

Al-Buwayh (1062-934) began their political career from Samanid period by providing military service for local rulers of Gilan and Mâzandarân. They succeeded to establish an independent government in Iran through military ranks and gaining the trust of their commanders. This government ended Baghdad’s political domination of Iran for the first time, and ruled large parts of Iran and Baghdad in contrast to their previous ruling dynasties. They also established an Iranian government with Shiite nature in political, administrative, cultural and economic dimensions. The present study tries to study and analyze the components of consolidating and Stabilization the political power of Al-Buwayh by using historical approach and sources. The main question of the present article is what components were effective in consolidating and Stabilization the government of Al- Buwayh? The findings of this paper show that a combination of several factors including military force and supports form opponents of political domination of the Abbasid Caliphate, the use of efficient ministers and advisers, and gaining the trust of the Abbasid Caliph and the bureaucracy system led to the consolidation of the Buyid government.

In 333 AH, the government of Buyids overthrow Baghdad, the capital of the Abbasid Caliphate and seized the power in this city and the Abbasid Caliphate as Amir al-Amra. They were Iranian government and Shiites.This made the type of their relations with the Abbasid caliphate of special importance.It seems that maintaining the rule and political structure was a top priority for the Buyid government, so their relations with the Abbasid caliphate were completely affected by this demand.However, the Buyid dynasty’s relations with the caliphate can be divided into divergent and hegemonic relations. During the study of the type of relations, we come across many cases that show the efforts of the Buyid government to preserve the rituals of Iranian culture.The main question of the research is what kind of relations the Buyid government had with the Abbasid Caliphate and what methods they applied to preserve Iranian culture and civilization.

With the disturbance of the political, social and economic situation of the Abbasid Caliphate at the end of the third century AH, independent governments were formed in the corners of the territory of the Abbasid Caliphate;including the Qarmatians of Bahrain, who took control of the affairs of some regions of the center of the Islamic world and established a government using Islamic rites.The Qarmatian government of Bahrain was the base for military and political operations against the Abbasid caliphate, creating challenges in political and military relations with the Buyid dynasty.The hypothesis of this research indicates that the political ideology of the Islamic world at this time played a major role in the process of interactions and confrontations between the Qarmatian governments of Bahrain and the Buiyids.The rise of the Fatimids at this point in the history of Islam led to the establishment of political-military relations between the two governments.Relying on a qualitative method and descriptive-analytical approach, this research tries to identify and analyze the information available in the relations between the two governments of Qarmatian and Al-Buwayh, to explain the relations that could be effective in the political-military interests of both government.From the important findings of the research, it was concluded that the field of political-military activities in this period caused Buyids to cooperate with the Qarmatians in some areas politically and ideologically, to protect its interests against the enemies.However, the circumstances of the time and the political events caused the relations between the two governments to be affected and the consequences to be extended to the Qarmatian government.

With the collapse of the Sassanid dynasty, Iranian society underwent changes and transformations in various dimensions, and the Iranian identity was affected by these changes, too. Due to the changes in identity elements, Iranians experienced an identity crisis and began to try to get out of this crisis.The answers given by Iranians when encountering these crises can be divided into three types: “Iranianism”, “Islamism” and “Iran-Islamism”.Our question in this article is that among the post-Islamic Iranian governments, what was the approach of the Buyid government in terms of identity and what are its signs and symptoms?The findings of this study show that the Buyid government is in the Iran-Islamist type in terms of identity.In terms of attitude and practice, some groups accepted elements of the newcomers and were proud of their past and introduced themselves by relying on both Iranian and Islamic elements.Among its signs and symptoms, we can mention the efforts of Buyid rulers in promoting and developing the customs and rituals of Islam (Shiite religion) and at the same time paying special attention to Iranian customs and rituals.The method of conducting this research at the level of data science is the method of historical and library documentary research and at the level of evaluating data and analyzing them, it applies a descriptiveanalytical model.

The 4th and 5th centuries AH are among the centuries in which the golden and prosperity era of Islamic civilization has been created. Centuries in which the spirit of the government system was combined with religious tolerance with all religions operating within the framework of Islamic sharia through the Shiite government of the Buyids.A policy that not only fulfilled the golden age of Islamic culture and civilization in this period, but also became one of the most important reasons for the sustainability and preservation of the power of this dynasty, and the growth of scientific life and the emergence of a range of Imamiyya Shiite scholars and jurists who, with their performance, gave life to the idea of approximation in the corpus of the world of Islam and brought it to the height of authority. Considering this, the present study was conducted with a descriptiveanalytical method and using a library method with the question of what role did the rulers of the Buyids play in spreading the idea of approximation of religions during the 4th and 5th centuries AH?Based on the preliminary hypothesis of the Buyids, using the policy of tolerance against different religious tendencies, close relationship with scholars of different religions, and employing people from them in different government places, forming scientific-cultural meetings and associations with the elders of sects and religions, and providing the necessary platforms for the approximate activities of Imamiyya scholars and jurists, playeda significant role in the process of cultural and religious developmentsduring the 4th and 5th centuries AH.

At a critical juncture, the Buyids changed the political and social destiny of much of the territories under the rule of the Islamic caliphate empire. In addition to historical books, the process of political, social, religious and economic relations governing thisempire, can be more objectively examined by studying the coins left over from that period. In order to achieve this goal, in this short study, Buyids’ coins from existing books and catalogs as well as some private collections and museums were investigated.The accepted dirham (silver coin) instead of the Buyids’ dinar (gold coin) as the official currency of that period and sometimes its low cutie indicates a significant financial and economic boom.The lack of innovation and artistic elegance necessary in the multiplication of Buyids’ coins can indicate a lack of attention to craft, at least in the case of metalworking and coinage.On the other hand, the failure to insert the religious tendencies of the Buyids on their coins indicated their religious appeasity to consolidate their rule.However, in the emergence of their national and Iranian tendencies, due to the remaining medals and titles on the coins, they were much more reckless.The study of the order of the name of the emirs on the coins indicates the acceptance of the strict hierarchy of Amir al-Amrha, at least in the first half of the Buyids’ dynasty.

Historiography and historiographical studies is one of the most important research topics in any historical period. Historiography in the Āl-e Būya period can also be seriously examined from this perspective. But if we exclude Abū ʿAlī Aḥmad ibn Muḥammad ibn Yaʿqūb ibn Miskawayh, the historians of the Āl-e Būya period, despite the fact that most of them are among the great historians of the Islamic world, have received less attention from scholars and researchers. Historians such as Sabet Ibn Sinan, Abu Ishaq Ibrahim Ibn Hilal Sabi, Hilal Sabi, Abu Shuja Rudrawari, Abu Naeem Isfahani, Abolfaraj Isfahani, Hamza Isfahani and ... . This issue can be examined in two ways: First, these historians have often been overshadowed by the radiant face of Miskawayh during this period; And secondly, the Persian writing of historians from rival courts such as the Ghaznavids and the Samanids has attracted more attention. However, it seems necessary to pay attention to the study of historiography of historians from Āl-e Būya period. Accordingly, in this article, an attempt has been made to respond to this necessity by examining and analyzing the historiography of Hamza al-Isfahani, the writer of the History of the Kings and the Prophets. According to the findings of the present research, the historiography of Hamza al-Isfahani is very important in several ways: The use of multiple copies of some missing sources of the history of ancient Iran, such as Siar al-Muluks, Hamzeh’s expertise in historical terminology, and the widespread use of calendars and chronological topics in historiography.

Boyhian (448-320 AH) are one of the most important governments of Iran after Islam that have been governed in most parts of this vast land such as Fars, Ray, Isfahan, Kerman, Khuzestan, Hamedan and Iraq.Despite the power and breadth of territory, this government has always been studied in as a local government, on the other hand, the historiography sources of this era are very few and most historians who lived in this period or were contemporary of this government are mostly Sunni Muslims. Therefore, in the face of this Shi’a government, they have always manifested political and religious exaggerations in their writings.The upcoming essay, which has been conducted based on historical and descriptive-analytical method and historical data deduction, while addressing the political, economic and social developments of the Buyid government based on the kook of Tajareb al-Omam and analysis of the insight and methodology of Abu Ali Moskvyeh’s historiography in this work, seeks to answer the following question. Considering the atmosphere that prevails in the Buyid era, why has Abu Ali Moskouyeh, unlike other historians, written the book of Tajareb al-Omam without any prejudice, religious exaggeration and political orientation while, he was an affiliate of the state apparatus?