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yahya bouzarinejad; Mohammad Hossein Jamalzadeh; Saeid Arianpour
Abstract
One of the scholars who studied Safavid pathology during the Safavid dynasty, while holding the highest religious position in the government, is Mullah Mohammad Baqir Sabzevari, well-known as Mohaqeq Sabzevari. In his book Rozatol-Alnwar Al-abbasi, written at the request of Shah Abbas II, in addition ...
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One of the scholars who studied Safavid pathology during the Safavid dynasty, while holding the highest religious position in the government, is Mullah Mohammad Baqir Sabzevari, well-known as Mohaqeq Sabzevari. In his book Rozatol-Alnwar Al-abbasi, written at the request of Shah Abbas II, in addition to providing guidelines for ruling the government and principles for statecraft, he tried to describe the harms that the Safavids suffered. This study seeks to answer this question: from the perspective of Sabzevari in the book Rozatol-Alnwar Al-abbasi, what social harms did Safavid suffer from? Therefore, using a descriptive-analytical method and collecting datasets by library searching, the following findings have been reached: Sabzevari's religious pathology of Safaviya, according to the type of damage mentioned by him, is classified in five fields: pathology of religion, religious knowledge, religious society, religiosity and religious institutions. Sabzevari has been working as a social reformer to improve the livelihood and resurrection of the people, the reformist idea in Rozatol-Alnwar Al-abbasi is based on the practical wisdom of Islam and It shows a justice-oriented and compassionate approach to the general public. Rozatol-Alnwar Al-abbasi should also be mentioned as a text in order to formulate and realize the model of faithful politics, which, based on Islamic beliefs, judgments and ethics, offers a method of ordering good and forbiding bad, at a time when social reform is possible only through accompanying kings. In this book, he has stated his meaning in many cases with ironic expression, and in some cases, he has directly described the harms Sabzevari considers three factors to be involved in order to fix the mentioned damages and preserve and survive the government, which arise from the specific foundations of his political thought: 1- Inner factor: improving the ruler's inner (spiritual) relationship with God 2- External factor: improving the relationship of the ruler with the people and Statesmen in observing the principles of statecraft 3- External and internal factors: justice and peace with the people and fight against oppression and oppressors.
yahya bouzarinejad; Hossein Iranpour
Abstract
During the Safavid era, a branch of scholars left the natural method of ijtihad in jurisprudential derivation of Religious orders and turned to Akhbarism. The Safavid government, in the position of the claimant of Shiism - negatively or positively - was the focus of Shiite scholars; For this reason, ...
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During the Safavid era, a branch of scholars left the natural method of ijtihad in jurisprudential derivation of Religious orders and turned to Akhbarism. The Safavid government, in the position of the claimant of Shiism - negatively or positively - was the focus of Shiite scholars; For this reason, the study of scientific and social movements in this period is important. Examining the views of Mujtahids (Usulis) and Akhbaris leads us to the important point that the source and origin of the type of interactions and actions of each sect is in the way they look at the dignity of leadership for society, which the Usulis consider to belong to the comprehensive Mujtahid and the Shah (King) is required to obtain permission from him, but the Akhbaris have considered this dignity customary and have entrusted it to the people. Akhbaris' perception of the leadership of the society had consequences. This trend in a way fueled appearanceism and this made the progress of Islamic civilization decadent and fueled the autocracy of the Safavid kings. On the other hand, this school and its occurrence in the Safavid era caused the spread of superstitions and heresies in religious beliefs and practices, including religious disputes, the legitimacy of dreams, heresy in religious dates, especially mourning, as well as capturing the beliefs of Shiite saviorism. Attention to the position of intellectual and rational sciences in the Safavid period is also noteworthy, which by excluding it, the social consequences of Akhbarites are doubled. This article, considering the method of documentary analysis, seeks to examine various historical sources and documents in order to make its understanding in accordance with that era and new manifestations of positive and negative and sometimes destructive effects of the news flow on the course of Aryan history. To discover Islam and to depict the consequences that current had at the same time, and while explaining in detail their point of view, it also seeks to express its difference with the principled current..
