نوع مقاله : مقاله پژوهشی
نویسندگان
1 دانشجوی دکتری، گروه تاریخ اسلام، دانشگاه تهران، تهران، ایران
2 دانشجوی دکتری، گروه تاریخ اسلام، دانشگاه تربیت مدرس، تهران، ایران
3 دانشجوی دکتری، گروه تاریخ اسلام، دانشگاه باقرالعلوم(ع)، قم، ایران
چکیده
کلیدواژهها
موضوعات
عنوان مقاله [English]
نویسندگان [English]
Following the Mongol invasion of Iran, the most significant cultural change among the rulers of this government was their conversion from Mongolian Shamanism to Islam. Ahmad Teküdar was the first ruler who converted to Islam in this state, and after him, Ghazan Khan declared Islam as the official religion of the government. Meanwhile,
the conversion of Ghazan Khan and Oljeitu from Sunnism to Shiism and its official recognition was also an influential event that had numerous cultural, social, and political consequences. After inclining towards Shiism, Oljeitu made great efforts to spread this sect in society and implement certain specific religious decrees associated with it. He altered the khutbah (sermon) and coinage; in the khutbah, he recited blessings upon the Twelve Imams. He minted coins with the slogan "Ali is the Wali or friend of God" and blessings upon the Twelve Imams. He constructed numerous Shiah structures, many of them were inscribed with Shiah slogans. Oljeitu's conversion from Sunnism to Shiism had significant social and cultural impacts on Iranian society, which in fact served as an important historical precursor to the spread of Shiism in Iran and the comprehensive inclination of the people residing in Iran towards Shiism, ultimately leading to the formation of the Safavid state with the official declaration of Shiah Islam in Iran. The conversion of Oljeitu and his subsequent actions have been reported in various ways in the works of Persian-speaking historians. The method of this article is based on text analysis and comparison of different texts, and it seeks to answer the question on how the motivations and beliefs of historians, or the prevailing religious atmosphere, influenced the reporting of these events. The primary concern of ancient historians was to record the king's actions, but the question here is how the historians reported this event. The objective of the present research is to highlight the fact that the historians, influenced by their religious beliefs, reported historical events; and sometimes they completely reported them, sometimes briefly, and sometimes they did not mention the incident at all. The manifestation of the influence of religious beliefs can also be observed in the reporting of Oljeitu's inclination towards Shiism. The findings indicate that the religious inclinations of historians had a direct impact on the manner of their reports. Some historians provided detailed accounts. This method is observed in the two books, "The History of Oljeitu" (written by Abdullah bin Muhammad Qaasaani) and "The Addendum to the Jami' al-Tawarikh-i Rashidi" (written by Hafiz Abru). However, these two are also under the influence of their religious inclinations. Qaasaani, a Shiah, narrated an empathetic account, but Hafiz Abru attempted to report Oljeitu's Shiism by using biased words (such as cunning, slander, and the like). Others have instantly reported this event, sometimes only mentioning Oljeitu's Shiism, or referring to the change in the khutbah and coinage (without specifying Oljeitu's Shiism) in a few brief words, or reporting accounts that do not align with historical realities. Another group of historians refrained from mentioning Oljeitu's Shiism and his actions. Moreover, The multifaceted reports of historians have led contemporary historians to experience a degree of confusion and disagreement regarding Oljeitu's Shiism and the related events. Contemporary studies, due to a lack of attention to the influence of historians' beliefs in reporting Oljeitu's Shiism, have also reached various and contradictory conclusions. In conclusion, the writings of past historians should not be viewed as complete texts that have reported all events.
کلیدواژهها [English]
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