By Rula Jurdi Abisaab
Below the Safavids (1501-1736 CE) Persia followed Shi'ism as its legitimate faith. Rula Abisaab explains how and why this particular model of Shi'ism--urban and legally-based--was dropped at the quarter through major Arab 'Ulama from Ottoman Syria, and altered the face of the area until eventually today. those emigre students supplied precise resources of legitimacy for the Safavid monarchs, and an ideological safety opposed to the Ottomans. simply as very important on the time used to be a wakeful and brilliant technique of Persianization either on the country point and in society. changing Persia is key interpreting for anthropologists, historians and students of faith, and any drawn to Safavid Persia, in Shi'ism, and within the wider heritage of the center East.
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Extra info for Converting Persia: Religion and Power in the Safavid Empire (International Library of Iranian Studies)
Possibly, al-Karaki’s emphasis on the pivotal role of the jurist in convening Friday prayer angered the sadrs. The latter feared clerics would promote their exclusive rights in performing Friday prayer, and hence strengthen their ties to the monarch and the public. Ultimately, 22 Converting Persia al-Karaki was attempting to embellish the cleric with the power of legitimizing the Safavid Empire and validating its religious foundations. 94 The Ottoman learned hierarchy had provided the state with a steady supply of able scholars, but it was vitiated by increasing power of its high-ranking ‘ulama and the preferential treatment they extended to their family descendants.
After the Shah had wrested control from the Qizilbash in 940AH/1533CE, the Persian aristocracy firmly regained the office of sadr. Mir Mu’izz al-Din remained sadr for six years and was succeeded by Mir Shams al-Din Asadullah Mar’ashi Shushtari, who remained in office until his death in 963AH/1555–6CE. Despite their varied religious backgrounds and beliefs, al-Karaki and the Turkoman Qizilbash seem to have coalesced at several occasions to promote their interests within the world of court maneuvers and intrigues.
Indicative of al-Karaki’s efforts to build ties of friendship and professional support among the Persian aristocrats was his nomination of Mir Mu’izz al-Din Muhammad Isfahani and later Mir Asadullah Shushtari for the sadarat. 87 Among the Astarabadis, al-Karaki had friends, students and followers in juridical method. Friday Prayer: Tailoring Shi’ism to Statehood Friday prayer, also referred to as congregational prayer, is the weekly assembly for the fulfillment of worship. Friday worship has two cycles of prostration (rak’as) and is followed by a sermon (khutba).
Converting Persia: Religion and Power in the Safavid Empire (International Library of Iranian Studies) by Rula Jurdi Abisaab