چکیده:
The establishment and stabilization of the Safavid state in Iran as the first powerful independent Shiite government in Islamic history caused the debate over the validation of this state and cooperation or non-cooperation with it to become one of the important new topics in the field of political thought and even the jurisprudential views of the great scholars of this era. Since almost from the beginning of this state's emergence—especially from the era of Shah Tahmasp—until the end of the reign of Shah Abbas I, the guardianship of religious affairs and the highest religious and judicial positions were in the hands of renowned mujtahids, a new controversial debate arose among the mujtahids on this subject, to the extent that it manifested in their written works beyond mere practice. The emergence of the Akhbari trend in Shiism and its gaining power caused Akhbarism to dominate the scientific and religious circles and centers of Iran and Iraq from the middle of the Safavid era until the end of that state and for a long time after it, and many scholars gravitated toward that school of thought. If this perception of some researchers—that one of the fundamental causes of the emergence of the Akhbari trend in this era was the reaction of a group of scholars to the instrumental use by mujtahids of their ijtihad to consolidate the foundations of the Safavid government—is correct, then it should be expected that the Akhbaris would have been opposed to cooperating with that government; however, an examination of the opinions and performance of prominent Akhbaris shows that, except for one exceptional case, despite their fierce and serious opposition to the mujtahids, especially the mujtahids supporting the Safavid government, after they succeeded in marginalizing the followers of the school of ijtihad and the Usulis, they themselves rose to validate the government and assumed the positions and offices that were previously held by the mujtahids. In this article, first, the views of the Salaf scholars regarding 'cooperation with the state' are briefly reviewed, and then, since in half of the Safavid period, Usuli mujtahids represented the institution of religion and clergy, and in the other half, the Akhbaris did, the views and performance of the prominent figures of both schools are examined.
خلاصه ماشینی:
Keywords: Safavid, religion and state, Akhbaris, mujtahids, scholars The view of early jurists regarding governments Imami Shiism considers the assumption of government as one of the important affairs of the Infallible Imam (AS); based on this, all caliphs and sultans ruling over Muslims during the era of "Presence" are considered usurpers, and their government is deemed oppressive.
2 Muhaqqiq al-Karaki, the first mujtahid to support cooperation with the Safavid state, believed that during the era of the Occultation of the Imam (as), a just Imami jurist who meets all the conditions for issuing a fatwa, who is referred to as a mujtahid in legal rulings, is the deputy of the Imam (as) in everything in which "deputyship" is involved.
The jurisprudential theory that, at least during the era of Shah Tahmasp (reign 930-984 AH), seriously formed the basis for the participation of scholars in the Safavid state, was not of the type of cooperation with a just or an unjust sultan, but rather, higher than that, it was based on the principle that the government belongs to the jurist, and the jurist who meets all the conditions, or in the expression of that day, "Mujtahid al-Zaman," possesses all the authorities of the Infallible Imam during the Age of Occultation.
» Rasul Jafarian, stating that Shia scholars throughout the Safavid era, apart from their scientific works, held many administrative positions, spoke of their efforts based on their social status and provides a list of great scholars who cooperated with the Safavid state, in addition to famous personalities such as Muhaqqiq al-Karaki, Husayn ibn Abd al-Samad al-Amili, Shaykh Baha'i, Mir Damad, and Majlisi I and II.
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