نقش اعراب و بومیان در گسترش اسلام در خراسان و ماوراءالنهر (قرون اول تا سوم هجری) (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
خراسان و ماوراءالنهر از دوران باستان تا عصر اسلامی یکی از مناطق مهم سیاسی، اقتصادی و راهبردی فلات ایران بوده است؛ تا آن حد که برخی شاهان ایرانی در نبرد با دشمنان خارجی در این مناطق کشته شدند. نمی توان مرزهای مشخص و دقیقی برای خراسان در دوره ی ساسانی تعیین کرد حتی اسمی جداگانه به نام ماوراءالنهر وجود نداشت. به صورت تقریبی می توان گفت حدود شرقی آن به بلخ و طخارستان، از سمت غرب به ری، در شمال به آمودریا یا «جیحون» و از سمت جنوب تا بیابان های مرکزی ایران می رسید. پس از حمله ی اعراب مسلمان به ایران (قرن اول هجری)، خراسان و ماوراءالنهر از جمله مناطقی بودند که به آسانی فتح نشدند؛ این مناطق به دلیل برخورداری از موقعیت جغرافیایی، مسائل اقتصادی و دوری از مرکز خلافت از مهم ترین مقاصد مهاجران عرب به شمار می رفتند. با توجه به این امر که خراسان مفتوح اعراب بصره بود، بیشتر، اهالی بصره در این منطقه ساکن شدند. با سکونت اعراب در این منطقه، در ابتدا، بومیان خراسان واکنشی از بی اعتنایی تا ستیز را در برابر اعراب در پیش گرفتند اما پس از مدتی ایرانیان نیز در کنار اعراب در ترویج اسلام کوشیدند. پژوهش حاضر با رویکردی توصیفی تحلیلی و با روش کتابخانه ای درصدد پاسخ به این سوال است که قبایل عرب و بومیان خراسان و ماوراءالنهر در گسترش اسلام چه نقشی ایفا کردند. دستاوردهای این تحقیق نشان می دهد مهاجرت قبایل عرب و اعراب ناراضی از حکومت اموی و عباسی نظیر شیعیان، در کنار اقدامات موالی، بازرگانان ایرانی، دهقانان و مرزبانان در ترویج آیین اسلام در این منطقه نقش داشته است؛ علاوه بر این موارد، ازدواج اعراب با بومیان، حضور صحابه و ساخت مساجد نیز در این زمینه حائز اهمیت است.The Role of Arabs and Indigenous People in the Spread of Islam in Khorasan and Transoxiana in the Early Islamic Centuries
Introduction From ancient times through the Islamic era, Khorasan and Transoxiana have been among the most significant political, economic, and strategic regions of the Iranian plateau. These territories were so crucial that even some Iranian kings, such as Cyrus, perished in battles against foreign invaders in these areas. The boundaries of Khorasan—at a time when Transoxiana was not recognized as a distinct region—extended to the deserts of China and the Hindu Kush mountains. While some geographers, such as Ya’qubi, considered Transoxiana a part of Khorasan, others like Istakhri viewed it as a separate entity.With the advent of Muslim Arab invasions in Iran, Khorasan and Transoxiana were among the regions that proved difficult to conquer. However, their strategic location, economic potential, and distance from the caliphate’s core made them key destinations for Arab migrants. Upon the Arab conquest of Khorasan, many tribes—primarily from the Basra region—began settling there. Factors such as border conflicts, encouragement from the caliphs, economic incentives, tribal support for expansionist efforts, Khorasan’s geography, the suppression of rebellions, and political exile contributed to the large-scale Arab migration to the region.Although these migrations began during the caliphates of Umar and Uthman (13–35 AH), they reached their peak during the Umayyad era. Prominent among the migrating tribes were the Azd, Tamim, Abdul Qais, and Bakr bin Wa'il. The persistent state of conflict, the need to secure conquered territories, the imperative to confront non-Muslims and rebels, and the administrative instability of Khorasan all led to the establishment of permanent Arab settlements in the region. Initially, the local populations of Khorasan responded to the Arab settlers with indifference or even open hostility. Over time, however, many Iranians began to participate in spreading Islam alongside the Arabs. Methodology This study adopts a descriptive-analytical approach and is based on library research methods. Findings and Conclusion The findings of this study highlight the pivotal role of Arab tribes and rulers in the spread of Islam throughout Khorasan and Transoxiana. Following the conquest of these regions and the mass migration—both collective and individual—of Arabs, Islam began to take root in a number of ways. One notable method was through intermarriage with the local population. Prominent companions of the Prophet Muhammad (PBUH), such as Qutham ibn Abbas ibn Abdul Muttalib, Buraydah ibn al-Husayb, and Akham ibn Amr al-Ghifari, played active roles in this process. A significant factor encouraging these intermarriages was the Arabs’ tribal organization, often structured around the concept of the "Dar" (clan or household). The transformation of Arab tribal communities into settled societies created a social need for integration, which naturally led to marriage with the locals. Additionally, polygamy—especially among warriors—was common, further reinforcing these bonds between Arabs and indigenous peoples.Another influential factor in the spread of Islam was the construction of mosques. Cities such as Merv, Balkh, and Nishapur became early centers for Islamic practice, and the establishment of mosques in these cities accelerated the decline of Zoroastrian temples. In contrast, in areas where Islamic institutions were sparse or scattered, Zoroastrianism was able to survive for a longer period. In some cases, the expansion of Islam was also accompanied by military campaigns, which added an element of coercion to the process. While the Arabs were instrumental in introducing and institutionalizing Islam in these regions, the contribution of the indigenous peoples of Khorasan and Transoxiana should not be overlooked. Over time, local populations who initially responded to the Arab presence with indifference or hostility began to embrace the new religion and actively participated in its dissemination.This research, employing a descriptive-analytical method and utilizing library sources, seeks to explore and clarify the respective roles of Arab migrants and indigenous communities in the early Islamic centuries. The evidence suggests that although Arab influence was foundational, the successful spread of Islam ultimately depended on the cooperation and engagement of both groups.
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