آیه‌ شریفه سوره کهف بر مدفنِ خواجه نصیرالدین طوسی

در گزارشی درباره زندگی خواجه نصیرالدین طوسی گفته شده که در محل دفن وی در حرم امام موسی کاظم(ع) آیه شریفه «کلبهم باسط ذراعیه بالوصید» نگاشته شده و این گفته در پژوهش‌های تاریخی درباره زندگی خواجه مسجل دانسته شده است. هر چند ظاهراً میان آن گزارش با ارادت خواجه به امام موسی کاظم(ع) منافاتی نیست، اما بررسی دقیق این گزارش نشان می دهد که وثاقت لازم را ندارد. بنابراین با این پرسش که سرچشمه این گزاره تاریخی یادشده چیست؟ و با طرح این فرضیه که ظاهراً اصل این گزارش برگرفته از منبعی متاخر و مورد تردید پژوهشگران بوده و با هدف تدقیق در گزارش زندگی خواجه مقاله ساماندهی شده است. این پژوهش به شیوه توصیفی تحلیلی انجام‌شده است و نشان می‌دهد که به دلیل ذهنیتی که درباره خواجه‌ و ارادت وی به اهل‌بیت(ع) وجود داشته، گزارشی متاخر و بدون نقد تاریخی توسط جمعی از تذکره نویسان پذیرفته‌شده و به دنبال آن شماری از پژوهشگران معاصر نیز بی توجه به اصول به‌کارگیری اسناد معتبر تاریخی گزاره تحریف‌شده‌ای را به زندگی خواجه‌ افزوده‌اند.

examining instances of crimes and punishment of criminalsfrom the beginning of abbasid caliphate to al-mutawakkil era

after the overthrow of the umayyad rule and the establishment of the abbasid rule over the islamic world, the judicial system experienced significant changes. thus, many historians believe that during the abbasid era, the legal and judicial structure became more organized and innovative compared to the past, leading to the explicit formulation of criminal offenses and various punishments for political, economic, and social crimes. the present study is aimed at providing a descriptive and analytical overview of the judicial structure during the abbasid era and the specific criminal offenses and punishments devised for various types of crimes, based on historical evidence from library sources. the results of this study reveal that certain defined crimes like murder, adultery, apostasy, theft, etc. that had been established since the time of the prophet and the early caliphs, were often directly or indirectly subject to legal judgments. however, the political criminal offenses and their corresponding punishments were more severe and forcible. in this regard, some crimes such as association with alavids, wearing muslim clothing by the dhimmi people, espionage, harboring the dissidents against the caliph, concealing weapons at home, visiting the graves of ahl al-bayt, as well as some economic crimes with political implications led to punishments ranged from imprisonment to torture, removal from power, payment of blood money (diyya), exile, expulsion from muslim lands, and sometimes even execution and tribal massacres. in this context, religious scholars and trusted judges appointed by the caliphate also played a role in determining the legitimacy of the punishments.