خلاصة:
In the third century, the political multiplicity of Iran was influential on various
thoughts and expansion of the opposite religious interactions. Benefiting from the
attention towards the masses of people and equalizing among them, Murjae and
Hanafiae could affect Iran and missionaries deeply.
In the middle of the third century, with the Shafei’s influence in the fascinating
cities of Ray, Neishabur, Samarghand and Tashkand, limited the dominance of
Hanafi-Hanbali thoughts. The increase of city dwelling caused by the attraction of
missionaries from countryside and villages to these cities would have been another
factor in this process.
The appropriateness of political geography and the struggling of Zaydieh Shiite
direction , tinged with Motazeli thought , against Taherian caused that even Samanid
did not succeed in eradicating the social roots of this course in some parts of Iran.
In Khorasan, at the end of the third century, Ismaeli missionaries gave priority to
change rural religious thought into the alteration of urban political elites’ beliefs. It
was Ahmad Ibn Hassan Maderani, who put some emphasis for Imami –Shiite thought
in Ray.
Kolein in the outskirt of Ray, witnessed the appearance of Mohammad Ibn
Yaghub( Jacob ) , the Imami narrative connector , who could present a pattern with
Qomi view , for the rationalizing and reconstructing the society of Imami people of
Baghdad.
It should be noted that the connecting base among Imami populations in
Neishabur , Ray, Qom , Marve and Balkh of the third century was something beyond
the exchanges of trade unions , in particular , it was Qom ,benefiting from the
scholarly elites who were in majority, that in the light of Asharites at the end of the
third century witnessed the centralization of Imamieh and planning for faithful or
economic expansion . In this case, the ideas of Andrew Newman, Wilfred Madelung ,
Donlop and Pelt are disputable.
چند پارگی سیاسی ایران قرن سوم مؤثر در تنوع تأملات و توسعه تعاملات متقابل مذهبی بود. مرجئه و حنیفه
توانسته بودند با کارکرد توده گرایی و تساوی انگاری تأثرات عمیقی را در ایران و بین موالی بگذرانند. در
اواسط قرن سوم هجری، پهنه نفوذ مکتب شافعی با ربایش شهرهایی مثل ری، نیشابور و سمرقند وتاشکند،
تسلیط تأمل حنفی – حنبلی را محدود کرد که نرخ تجمع شهر نشینی ناشی از کثرت جلب موالی از مناطق
اقماری و روستاها به شهرهای مذکور، بی تأثیر در این روند نیست. مناسب بودن جغرافیای سیاسی ایران و
تلاشهای خط شیعی زیدی با رنگ معتزلی علیه طاهریان باعث شد مه حتی سامانیان نیز در حذف کامل ریشه
جامعه شناختی تأمل مذکور در بخشهایی از ایران توفیق نیابند. داعیان اسماعیلی هم به ویژه در خراسان اواخر
قرن سوم، تلاش سابق بر تغییر تأمل مذهبی روستایی را در یک جای گشت، به تأثیر بر تغیر اعتقادی نخبگان
سیاسی – شهری تبدیل نمودند.
آشکارترین سرمایه گذاری برای تمایلات امامی – شیعی ری توسط احمد بن حسن مادرانی صورت پذیرفت. کلین
ری نیز شاهد طلوع شخصیت محمدبن یعقوب به عنوان رابط امامی – روائی بود مه توانست یک راهکار با قرائت قمی
برای جامعه امامی بغداد در زمینه عقل گرایی و انطباق نظریه سازمان جامعه در طول غیبت ارائه دهد.
جمع بندی پایه ارتباط بین جمعیتی امامی در نیشابور، ری، قم، مرو و بلخ قرن سوم فراتر از یک لایه
روبنای تبادلات صنفی است، به ویژه که قم در سایه اشعریان اواخر قرن سوم، به دلیل وجود نخبگان علمی
غالب در جامعه شهری مذکور، شاهد تمرکز امامیه و برنامه ریزی توسعه اعتقادی – اقتصادی بود. نظریه آندره
نیومن – ویلفرد مادلونگ، دان لوپ و پلت در این حوادث محل تأمل و بررسی است.
ملخص الجهاز:
"A Comparative Study on the Role of the Religious and Political Thoughts of Qom , Ray , Baghdad and Khorasan on Shiites of the Third Century.
Keywords : Shiite , Orientalists , Asharies , Missionaries Introduction In the third century, Qom , Ray , Baghdad and Khorasan witnessed a glorious upheaval in religious and political thoughts, mostly caused by the Shiite executioners and scholarly elites .
From the historical point of view, Mohammad Ibn Yaghub demonstrated a highly praised function in forming Shiites of that time and founding a firm base for the religious thoughts and political movements of this school.
It seems that, summing up of inter-societal population of the Imamieh Shiites in Neishabur, Ray, Qom, Marve and Balkh of the third century has been something more than a usual percentage of the businessmen needing literacy at the level of perfume sellers and cotton merchants, as portrayed by Andre Newman (Newman, p 88) otherwise, in the event that only the above said economic superstructure was the dominant dialogue for religious Imamieh thoughts, it was no reason for concise conflicts and incidents even though with belief origins.
Conclusion Along with political unrest prevailing in Iran in the third century endeavor of executioners of Imamieh doctrine who had a scientific, historical methodology in political- religious thoughts and organization in managing Shiites in Qom, produced a prosperity indebted to self- reliance and belief and even economy that led to communicative approaches with the Shiites of other parts of Iran and those of Baghdad."