چکیده:
Relatively speaking, the policy and approach of the Naqshbandi Tariqat is derived from the Tariqat of Abdul Khaliq Ghajdwani (died 575AH). But the origin of this sect is attributed to Bahauddin Muhammad Naqshband Bukhari (717-719 A.H.), which was established and expanded in the Khorasan region and beyond. During the Timurid period, his successors were given the position of peshvai. However, the peak of prosperity and spread of the Naqshbandi Tariqat happened in the second half of the 9th century AH under the leadership of Khwaja Ubaidullah Ahrar (died895AH) who had a close relationship with Sultan Abu Said. Naqshbandiyeh was influenced by the cultural and political conditions of the Timurid period in Mawra al-Nahr(Transoxiana)and Khorasan. Investigation and research showed that 1: The Naqshbandi sect had an impact on the religious and religious orientation of the ruling body in Mawra al-Nahr(Transoxiana) and Khorasan, which was the center of power of the Timurids, and the prosperity of the Naqshbandi sect in Mawra al-Nahr(Transoxiana) and Khorasan was the result of a direct relationship with the system of social values and its religious principles. Tariqah was with the cultural and political structure of Timurid period society.2: the weakening of the Naqshbandi Tariqat in Mawra al-Nahr (Transoxiana)and Khorasan after the fall of the Timurids was due to the change in political and cultural conditions in the region of Naqshbandi and Khorasan, and this caused the influence of the sheikhs of the Naqshbandi Tariqa and its ability to influence the society to be greatly reduced. The method of this research, like historical research, is based on the description and analysis of library resource data, which uses Foucault's theory of genealogy in historical analysis.
خلاصه ماشینی:
Analysis of the Peak and Decline of the Naqshbandi Order in Transoxiana and Khorasan during the Timurid Era Based on Foucault's Genealogical Theory Ali Parvaresh Ramaki 1, Saleh Pargari 2, Kazem Mighani 3, Shahram Yousefifar 4 4 1.
Investigations and research showed that first: The Naqshbandi order influenced the religious orientation and the order of the ruling body in Transoxiana and Khorasan, which was the center of Timurid power, and the prosperity of the Naqshbandi order in Transoxiana and Khorasan was the result of a direct connection between the social value systems and religious principles of that order with the cultural and political structure of the society during the Timurid era.
The special social position of the Naqshbandis in Transoxiana and Khorasan during the Timurid era, meaning possessing political, economic, and cultural power of that historical period, caused this order to expand its legitimacy and social influence in Transoxiana and Khorasan.
Considering Foucault's genealogy, the Naqshbandi order shaped the discursive power ideology of the society of the Timurid era in Transoxiana and Khorasan, while on the other hand, the Timurids held the political and economic power of that region.
(Ibid: 7) Although the emergence of the Naqshbandi order is attributed to Khwaja 140 Historical Research of Iran and Islam, Volume 16, Number 31, Autumn and Winter 1401 Baha al-Din Muhammad Naqshband Bukhari (717-791 AH) have been attributed, but to some extent, the foundations, style, and methodology belong to one of the disciples of Abu Yaqub Yusuf Hamadani, named Abd al-Khaliq Ghajduwani (died 575 AH), who separated his path from his master by preferring silent remembrance (dhikr khafi) over vocal remembrance (dhikr jali).
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