ملاحظاتی در باب نمود اعتقاد به «احکام نجوم» در تاریخ‌نگاری ابوحنیفه دینوری

در تاریخ‌نگاری، مبحث اعتقادداشتن یا اعتقادنداشتتن مورخ به «احکام نجوم»، از نکات مهم و در کانون توجه است. ابوحنیفه دینوری، از مورخان بزرگ تمدّن اسلامی در قرن سوم قمری/نهم میلادی، کتاب اخبارالطوال را براساس شیوﮤ تاریخ‌نگاری عمومی تالیف کرده است. این پژوهش با دیدگاهی توصیفی‌تحلیلی به‌دنبال یافتن پاسخ این پرسش است که نمود اعتقادی ابوحنیفه دینوری به احکام نجوم به چه صورت بوده است و در تاریخ‌نگاری او، تجلی این نمود در چه زمینه‌هایی مشاهده می‌شود. براساس یافته‌های این پژوهش، به نظر می‌رسد دیدگاه دینوری دربارﮤ پیشگویی‌های منجمان، فرازونشیب‌هایی داشته و در مجموع، نمونه‌های اندکی از پیشگویی‌ها در حوادث تاریخی را ذکر کرده است. او در اثر خود، در همان نمونه‌های اندک که پیشگویی بزرگان و منجمان را بررسی کرده و آن را مهم دانسته، به پیشگویی‌های عوام بی‌توجه نبوده و گاهی در کتاب خود، از این گزارش‌ها نام برده است؛ همچنین بر این باور بوده است که اگر در مواقعی، منجمان و اهل احکام نجوم پیشگویی نداشته‌اند، تاویل و برداشت نادرست از سخنان آنها دلیل اصلی محقق‌نشدن این پیشگویی‌ها بوده است. دینوری در جایگاه یک منجم، آثار نجومی مهمی را نگاشته که این موضوع در اعتقادش به درستی سخنان اهل احکام نجوم بی‌تاثیر نبوده است. مباحثی که احکام نجوم در آن مطرح شده، در کتاب اخبارالطوال مفصل‌تر از حوادث مشابه توضیح داده شده است.

Considerations on the Belief in the ‘Astrology’ in the Historiography ofAbu Hanifa Dinawari

1. AbstractOne of the important points in historiography is the issue of belief or disbelief of the historian in Astrology. Abu Ḥanifa Dinawari is one of the Iranian Muslim historians and astronomers of the third century AH and the author of the valuable book ‘AlAkhbar alTiwal’. This research seeks to find the answer to the question of what is the manifestation of Abu Hanifa Dinawari’s belief in the rules of astronomy and in what fields can its manifestation be seen in his historiography? Based on the findings of this study, it seems that Dinawari’s view on the predictions of astronomers has fluctuations and in general, few cases of predictions have been mentioned in historical events. In the same few cases of his work, which dealt with the prophecies of great men and astronomers and considered it important, he did not ignore the prophecies of the common people and sometimes mentioned these reports in his book. It is also believed that if in some cases, the predictions of astronomers have not been made, the misinterpretation of their words is the main reason for the failure of these predictions. As an astronomer, Dinawari wrote important astronomical works, that this has been effective in his commitment to Astrology. The issues raised in the rules of astronomy are explained in more detail in the book ‘AlAkhbar alTiwal’ than similar events. 2. IntroductionAstronomy is a science that is based on research and accurate observation of celestial bodies and their movements and has been praised by religious leaders as well as intellectuals. Unlike astronomy, the science of astronomical rules is a science that talks about the influence of the planetariums and planets on the destiny of human beings and it is also called astrology. Attention to destiny, divine providence, astronomical rules and the predictions of astronomers, depending on the type of view of historians and the type of their historiography is manifested differently in their works.Abu Ḥanifa Ahmad ibn Dawud Dinawari is one of the Iranian Muslim historians and astronomers of the third century AH and the author of the valuable book ‘AlAkhbar alTiwal’. Dinawari’s astronomical artifacts have been destroyed for centuries or his manuscripts have not been found. Scholars usually mention his Iranian sensation in his work (Abbasi, 2002; Jalilian, 20112). In his book AlAkhbar alTiwal, there are traces of his belief in astronomy and the rules of astronomy and the interest to astronomers of different historical periods is palpable in his book. Dinawari’s view of the rules of astronomy (astrology) does not seem to be the same in AlAkhbar alTiwal and is seen as contradictory even at the beginning, and from another point of view, his astronomical view has many ups and downs. By paying attention to the examples of astronomical rulings mentioned in AlAkhbar alTiwal, it can be understood that although a few cases of astrological points can be found in the book, nevertheless, those remarks are methodological and follow a logical order and the author’s discussion in this regard is not contradictory. In general, Dinawari is interested in mentioning the issues of astrology in the language of the great astronomers and Usayyah (Successors of the Prophet), and not the common people. The predictions of the astronomers in mentioning the events and happenings in AlAkhbar alTiwal are such that either the predictions have been fulfilled or the misunderstanding of nonexperts has led to the appearance that the prediction did not come true and the predictions made by astronomers have not been fulfilled.3. Materials and MethodsThe present article, with a descriptiveanalytical approach and based on library studies, seeks to find the answer to the question of what is the manifestation of Abu Hanifa Dinawari’s belief in the rules of astronomy and in what fields can its manifestation be seen in his historiography?4. Discussion of Results ConclusionsFrom the layout of AlAkhbar alTiwal and how prophecies about personalities, dynasties, and wars are made, it can be inferred that Dinawari considers the predictions of the writers and astrologers, not the common people, to be reliable. Fulfillment of a fortune teller’s prophecy and at the same time not mentioning the prophecies of the common people in other sources (Menqari, 1984, p. 152) about the Battle of Siffin, mentioning astronomers’ predictions about the death of Abu Muslim in Rome and its implicit fulfillment, talking about the nonfall of the Umayyads with doubt from the language of Marwan ibn Muhammad ibn Marwan, the astronomical caliph and aware of the rules of astronomy, emphasis on mentioning of the prophecy of Mukhtar about the victory of his general (Ibrahim Ibn Ashtar) in the Battle of Khazir from the language of the elders (one who has read books and knows the prophecies about seditions and wars), and at the same time failure to fulfill the predictions of the common people (Abd alRahman ibn Abzi Khaza’i) in his government, emphasis on expressing the prophecy of Musa ibn Ja’far (AS) as news quoted from the Usayyah about the quarrel between Mohammad Amin and Abdullah Ma’mun, all these are in this direction. Abu Ḥanifa Dinawari considers the predictions of astronomers and astrologers to be reliable and true, just as he accepts the view of Usayyah about the prophecies. However, Dinawari does not emphasize the correctness of the predictions of the common people, and he does not even accept the predictions of genius and important characters who do not specialize in astronomy, and implicitly tells the reader that their interpretations of the words of astronomers are wrong. Although he praises Abu Muslim and his genius, he considers his lack of understanding of the astronomers’ predictions about his death in Rome to be effective in deceiving him and killing him at the hands of Mansour. Dinawari makes this point by mentioning his death in the Roman palace of Madain and the predictions of astronomers about his death in Rome. In some cases, Abu Hanifa speaks with suspicion in the prophecies made by the experts so that the course of events does not contradict the predictions: “Marwan, who knew about astronomy, told his slave that if I survived tonight, I would drive the riders of Khorasan so far that they would reach Khorasan”. This view of the rules of astronomy in the study of at least some historical events has specially crystallized Dinawari’s view in his work.