23852

HIS3 175

دكتري

تاريخ - تاريخ اسلام

ادبيات و علوم انساني

1403/06/17

223 ص.

محمدعلي چلونگر , حميدرضا پاشازانوس

علي اكبر عباسي

تشيع , تسنن , ادريسيان , فاطميان , مغرب

نخستين دولت شيعى منطقه مغرب، دولت ادريسيان بود كه در مغرب اقصى (مغرب يا همان مراكش امروزى)، و قسمت هاى از مغرب ميانه (الجزاير كنونى) در سال 172ق، باتكيه بر اعتقادات شيعه زيدي شكل گرفت.تشكيل اين دولت، حاصل يك نهضت فكري، مذهبي و سياسي بود. پس از فتوحات اسلامي، فرزندان ادريس، نخستين كساني بودند كه توانستند در ميان قبايل پراكنده بربر ،فرهنگ اسلامي را در حد گسترده¬اي نشر دهند. از ديگر دولت هاي شيعي تشكيل شده در ناحيه مغرب ،مي‌توان به دولت فاطميان در افريقيه در مغرب الاوسط (حدود تونس امروزي) اشاره كرد. اين دولت در سال 297 ه. ق با تكيه بر اعتقادات اسماعيلي در «قيروان» شكل گرفت و در مدتي كوتاه حوزه فعاليت آن تا دورترين نقاط غرب اسلامي گسترش يافت. مساله اصلي اين پژوهش؛ بررسي تعاملات سياسي وفرهنگي، تسنن وتشيع در مغرب اسلامي از زمان تشكيل دولت ادريسيان از سال (172ه.ق) تا سال (450 ه.ق) مي¬باشد. روش تحقيق در اين پژوهش توصيفي- تحليلي با تكيه بر داده¬هاي منابع دست اول است. بر اساس يافته¬هاي پژوهش در اين رساله، تعامل تسنن و تشيع در دولت ادريسيان(در حوزه سياسى) در منطقه مغرب حسنه نبود اين دو علاوه بر اختلافات فرقه اى، به لحاظ منافع اقتصادى نيز در تعارض هم قرار گرفتند،زيراادريسيان امتياز انحصارى تسلط بر منطقه تجارى تلمسان در انحصار خود درآورده بودند. اما به لحاظ فرهنگي تعامل وتبادل دو جانبه مبتني بر همكاري داشتند. در دوره اى حكومت فاطميان، در مغرب (آواخر قرن سوم هجرى) به دليل اعلام مذهب شيعه به عنوان مذهب رسمى حكومت با مخالفت اهل تسنن روبه رو شد،زيرا خلفاى فاطمى اصرار داشتند كه عقيده اسماعيليه بر مردم مغرب تحميل كنند. اين سياست باعث قيام وشورش سنى ها بر ضد فاطميان شد، تا جايى كه برخى از اهل سنت ترجيح دادند كه با خوارج بنى رستم بر ضد فاطميان همداستان شوند. برخورد خصمانه تشيع وتسنن، در قلمرو فاطميان در مغرب، مهمترين مشكل اين حكومت بود كه به ضعف آن منجر شد.

Shia , Sunan , Idrisia

Historical Analysis of Political Interactions Between Shiites and Sunnis In The Islamic Maghreb (788-1058)

تاريخ

The first Shiite government in the Maghreb region was the Idrisian government, which was formed in Maghreb al-Aqsa (Maghreb or modern day Morocco) and parts of the Middle Maghreb (present-day Algeria) in 172 AH, relying on Zaidi Shia beliefs. The formation of this government was the result of a movement. It was intellectual, religious and political. After the Islamic conquests, the children of Idris were the first to spread Islamic culture among the scattered Berber tribes. Among the other Shiite governments formed in the Maghreb region, we can mention the Fatimid government in Afriqiyah in the Maghreb al-Awsat (around present-day Tunisia). This government in 297 AH. It was formed based on Ismaili beliefs in "Qairv@n" and in a short period of time, its field of activity expanded to the farthest parts of the Islamic West. The Fatimid government was also the result of an intellectual, religious and political movement. The main concern, axis and problem of this research; The study of political and cultural interactions, Sunnism and Shia in Maghreb al-Aqsa and Maghreb al-Awsat from the time of the establishment of the Idrisian government from the year (172 AH) to the year (450 AH) which almost coincides with the end of the Fatimids rule over the Maghreb region The research method in this research is descriptive-analytical based on the data of first-hand sources. Based on the findings of the research in this treatise, the interaction between Sunnis and Shiites in the Idrisian government in the Maghreb region was extremely good. The Zaidi Shiite government had a bilateral friendly relationship with the Maliki Berber people. The popular support of the Idrisian government made them form a government, and the same issue caused respect for the religion of the Berbers and created tolerance between Sunnis and Shiites. This tolerance made Arabs of different religions immigrate to the Idrisian territory during the reign of Idris II and settled in Maghreb al-Aqsa. Unlike Idriss, the Fatimid government, which was formed at the end of the third century, did not have a good interaction with the barbarians of the Maghreb al-Awsat. The Sunan chose to cooperate with the Kharijites against the Fatimids. The lack of proper functioning of Shiism and Sunnism in the territory of the Fatimids when they were in the Maghreb region was the most important problem of the Fatimid caliphs, and this caused the Fatimid propaganda in that region to not be fundamental and rooted and to disappear, unlike the Idrisians, whose good interaction made them love The family of the Messenger of God, may God bless him and grant him peace, continue in the Maghreb al-Aqsa region after the fall of the Idrissians.

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