چکیده:
The enthronement of Mohammad Shah Qajar promised Nematollahi Sufis the end of difficulties they experienced during the reign of Fath'ali Shah and their problems in Iran. Kowsaralishahis and Mastalishahis، as two branches of this doctrine، each tried to benefit a better position in those situations. The quality of theoretical and practical operation of these two branches of Nematollahi doctrine to reach a suitable socio-political position and the way they selected to remove the theoretical and practical barriers is the main issue of present research. The results، obtaind on the basis of historical and doctrinal sources، show that Kowsaralishahis didn't try to change the religious and political structures despite the existing conditions. But Mastalishahis had accomplished some inconclusive theoretical and practical actions to reach this important aim.
خلاصه ماشینی:
Therefore, the main issue of this research is how the theoretical and practical performance of these two branches of the Nematollahi Sufi order in the era of Mohammad Shah Qajar aimed to achieve a suitable political and social position and confront the dominant political and social thought.
٢- Historical Background of the Nematollahi Order The presence of the Nematollahi Sufi order in Iran during the early years of the Qajar era coincided with the accession of Fath-Ali Shah Qajar, with the murder, plunder, and exile of the sheikhs and elders of this dynasty – whose Sufi teachings were presented as a direct opposition to Shiism and the power and authority of the jurists (Behbani, vol.
Therefore, it is necessary to analyze the intellectual foundations of the original founder of the Kowsar Ali Shahi branch, namely Hajj Mohammad Reza Hamadani, and the changes and transformations that occurred in the mystical line of the Nematollahi order until his time.
Both sources close to the Kowsar Ali Shahi branch and the Mast Ali Shahi branch report on the disagreement and separation between the great sheikhs of Nematollahi over the issue of succession, and point out that dignitaries such as Sadr al-Mamalik Ardabili, Mirza Muslim Urmi, and Mirza Mahdi Khui – the same people who obtained the highest government positions at the beginning of Mohammad Shah’s reign – did not accept Hajj Zain al-Abidin Shirvani’s succession and seriously questioned his leadership (Homayouni, pp.
Hajj Mirza Aghasi, in order to further marginalize Mast Ali Shah and reduce his position as the leader of the tariqa, made great efforts to strengthen the Kowsar Ali Shahi branch.
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