علل همكاري علماي شيعه با دولت صوفي صفويه

Causes for Interaction between Shi‘I Scholars and Sufi-oriented Safavid Government

ظهور دراويش صفوي در ايران و تحولات مذهبي پس از آن، جايگاه ويژه ‌اي در تاريخ اين مرز و بوم دارد؛ به‌طوري كه حتي مستشرقين نيز به بررسي جوانب مختلف آن از ظهور تا سقوطش پرداخته‌ اند. مهم‌ترين ويژگي سلسله صفويه از شاه اسماعيل اول(930-907ق) تا شاه سلطان‌حسين (1135-1105ق)؛ يعني آخرين پادشاه اين سلسله كه در مجموع بيش از 200 سال به طول ‌انجاميد را مي توان در رسميت‌بخشيدن به مذهب تشيع به‌ عنوان مذهب رسمي كشور دانست كه تحت فرماني از جانب شاه اسماعيل اول، اعلام مي‌ شود و بعد از آن فصل جديدي در تاريخ تحولات ايران به‌وجود مي ‌آيد. نوشتار حاضر، تحقيقي است به روش كتابخانه‌اي و مطالعه اسنادي كه به بررسي علل تعامل و همكاري برخي از علما با دولت صوفي صفويه پرداخته است. مهم‌ترين يافته اين تحقيق، درك موقعيت اجتماعي و شرايط زماني، ثاثيرپذيري از مشي علماي گذشته، نياز به قوانين شرعي، برون‌رفت از حالت تقيه، ترويج مذهب حقّه تشيع و به‌طور كلي، فضاي فرهنگي و اجتماعي حاكم بر جامعه آن روز است كه براي تبيين و واكاوي علل همكاري علما با دولت صوفي صفوي، بعد از رسميت‌بخشيدن به مذهب تشيع توسط شاه اسماعيل صفوي، بايد مورد توجه قرار گيرد.

The emergence of Sufis (the dervish) in the early Safavid Dynasty with its subsequent religious changes has occupied a remarkable position in the history of Iran. This incident is so important that even the orientalists have made a careful study of its various aspects, from its coming to power to its downfall. The most important characteristic of the Safavid Dynasty, from Shah Ismail I (907-930 A. H.) to Shah Sultan Hussein(1105-1135 A.H.), the last of the kings in this dynasty, whose rule lasted over 200 years, can be taken as making Shi‘ism be recognized as the official religion of the country. This official recognition was proclaimed to the public by Shah Ismail I which in turn opens a new chapter to the history of Iran’s developments. The present article is, in fact, a research work which seeks to study the causes for interaction and co-operation between certain religious scholars and the authorities in the Safavid government, drawing upon library sources and available documents as its method of research. The most important finding of this research makes it possible to have a good understanding of the social and temporal conditions, the influence of the past scholars over the successors, the need to legal laws, the way out of dissimulation, the dissemination of the rightful Shi‘? school of thought, and, in general, the prevailing cultural and social atmosphere of society under the rule of the Safavid. These issues have to be carefully studied if one seeks to explore and explain the causes for the interaction between religious scholars and the authorities of Safavid Dynasty, after Shi‘ism being recognized by Shah Ismail as the official religion of the country.