چکیده:
Despite the title "Meeting of Sheikh with Abaqa" appearing in Sa’adi's prose treatises, there is not much enthusiasm for meeting Abaqa in Sheikh’s words. Clearly, the renewal of devotion and expression of friendship to the Juvayni brothers, nonetheless, is the most momentous reason that brought Saadi to Tabriz after visiting Mecca. This article delves into the whys and wherefores of the meeting and uncovers the reasons for Sa'adi's reluctance to visit him. After Sa’adi's speechlessness and the Juvayni brothers' insistence, the meeting finally took place in a cold and dull atmosphere with Sa’adi’s biting words and admonitions indicating the Sheikh's grievances. Sa’adi portrays the Mongol sultan in the mirror of a shepherd, whose levy of taxation imposition is the wage of a shepherd, and if he disrespects his villeins, it shall be like a morsel, suffocating him in the throat as does Jizyah. The author sought historical and literary sources to find reasons, showing Sa’adi's dissatisfaction with Abaqa. These factors lie in the behavior of Abaqa and his executors. They include the imposition of heavy and various taxes, the misbehavior of the Mongol sheriffs with Persian officials and disrespect to Sa'adi's favorite scholars and Sufis, the spread of idolatry and Buddhism in Iran and the prosperity of Christianity under the Ilkhans’ protection in the Islamic realm, and the extensive efforts Holako and his son, Abaqa, to eradicate Islamic governments including the Caliphate and other local governments. In fact, all these were not far from Sa’adi's sharp and punctilious view.
خلاصه ماشینی:
(Eqbal Ashtiani, 1376: 215 and also 483) 3- Shirin Bayani, in her book "Religion and State in Mongol Iran," dedicates a chapter in the second volume to the Juvayni family and discusses their various conflicts and challenges, as well as their valuable political, social, economic, and cultural services during the most difficult conditions of the Ilkhanid rule.
" (Ibid: 295) Qadi Baydawi, in his commentary "Anwar al-Tanzil wa Asrar al-Ta'wil," says: "The meaning of the verse necessitates specifying jizya for the People of the Book, and this is supported by the fact that Umar, may Allah be pleased with him, did not take jizya from the Magians until Abd al-Rahman ibn Awf, may Allah be pleased with him, testified to him that the Prophet (peace be upon him and his family) أخذها من مجوس هَجَر و أنه قال: سنّوا بهم سنه اهل الکتاب .
The author of the book "Kharaj from the Beginning of Islamic Conquests to the Middle of the Third Century AH," by presenting three narrations from Ibn Abd al-Hakam, al-Tabari, and al-Jahshiyari, says: "Apparently, these three narrations admit that al-Hajjaj used to collect jizya from new converts.
Therefore, it is plausible that Saadi, upon seeing Abaqa Khan and recalling the Mongol atrocities, the collapse of ancient Iranian and non-Iranian states and governments, and the countless massacres of oppressed people, suddenly brought to mind Hajjaj ibn Yusuf al-Thaqafi and his tyranny and unjust collection of jizya from new Muslims.
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