Safawid Persia

Kemunculan tiga kerajaan islam yaitu Kerajaan Turki Usmani, Kerajaan Safawi di Persia dan Kerajaan Mughal di India telah banyak memberikan kontribusi bagi perkembangan peradaban islam. Kerajaan Usmani meraih puncak kejayaan di bawah kepemimpinan Sultan Sulaiman Al-Qanuni (1520-1566 M) di kerajaan safawi, Syah Abbas I membawa kerajaan tersebut meraih kemajuan dalam 40 tahun periode kepemerintahannya dari tahun 1588-1628 M. Dan di Kerajaan Mughal meraih masa keemasan di bawah Sultan Akbar (1542-1605 M). Seperti takdir yang telah Allah tentukan di setiap kejayaan tentu akan berganti dengan kemunduran bahkan sebuah kehancuran. Demikian pula yang terjadi pada ketiga kerajaan tersebut. Setelah pemerintahan yang gilang gemilang di bawah kepemimpinan tiga raja itu, masing-masing kerajaan mengalami fase kemunduran. Akan tetapi penyebab kemunduran tersebut berlangsung dengan kecepatan yang berbeda-beda. Kemunduran-kemunduran inilah yang akan penulis bahas dalam makalah ini. Karena pengaruhnya sangat besar terhadap kelangsungan peradaban Islam secara keseluruhan.

The Traffics of the Persian Armenian Merchants in the Ottoman Lands (In the First Half of the 18th Century)

The general content of this research is related to the commercial activities of the Persian merchants -known as Ajam Armenian merchants in the sources- in the Ottoman lands during the first half of the 18th century. Considering the general characteristics of the trade in the Ottoman State, it is seen that the shipment of goods in the east-west direction has an important place.
Especially the silk fabrics, which were brought from Iran to the major cities such as Aleppo and Bursa, were distributed to cities and villages in Anatolia and Rumelia. It is known that the Armenian merchants who were Iranian citizens and from New Julfa, played an important role in this trade. There are many archival records of this kind of activities of the Ajem Armenian merchants. Their petitions (arzuhâl), which submitted by them to the Ottoman Court (Divân-ı Hümâyun) on various issues related to their commercial activities, are particularly noteworthy. By examining archive documents like this, it is possible to draw a general framework about the activities of the Persian merchants in the Ottoman lands. In this context, such issues that they spread their commercial networks in which regions of the empire, what they buy-sell, what kind of problems they had with the local administrators and the public, which legal processes are used to solve their cases, and the Ottoman central administration’s policy against them stand out.
Although this topic has been treated in several studies before, a detailed research based on Ottoman archival sources has not been done, yet. Therefore, our aim is to
create a general framework for the broader research on the activities of the Persian Armenian merchants, which a remarkable figure in the early modern Ottoman trade
history. The primary sources of the study consist mainly of Ottoman archival documents. Limited informations in the chronicles of the period and secondary sources were also used to support to the study.

Offering new perspectives on the relationship between Shi'is and Sufis in modern and pre-modern times, this book challenges the notion of any supposed opposition between these two traditions in Islam by exploring what could be called 'Shi'i Sufism' and 'Sufi-oriented Shi'ism' at various points in history. The chapters are based on new textual researches as well as fieldwork in broad geographical areas including the Indian subcontinent, Anatolia and Iran. Covering a long period stretchingfrom the early post-Mongol centuries, throughout the entire Safawid era (906-1134/1501-1722) and beyond, it is concerned not only with the sphere of the 'ulamâ' (religious scholars) but also with different strata of society.
The fist part of the volume looks at the diversity of the discourse among the Shi'i 'ulamâ' in the run up to and during the Safawid period. The second part focuses on the social and intellectual history of the most popuplar Shi'i Sufi order in Iran, the Ni'mat Allâhiyya. The thrid part examines the relationship between Shi'ism and Sufism in the little-explored literary traditions of the Alevi, Bektashi and the Khâksâriyya Sufi order. With contributions from leading scholars in Shi'i and Sufi studies, this book is one of the first to reveal the mutual influences and connectings between Shi'ism and Sufism,

Usûliyye ekolü mensubu İranlı Şiî âlimi (ö. 1090/1679). Küçük yaşta tahta çıkan Safevî Sultanı Şah II. Abbas döneminin (1642-1666) nüfuzlu veziri Hüseyin b. Refîüddin el-Mar‘aşî’nin İsfahan ulemâsı içinde en çok itibar ettiği kişi olan Sebzevârî, Şiî ulemâsı ile iyi ilişkiler kurmaya çalışan şahın en yakınındaki âlimlerden biri oldu... Şiî-İmâmî ulemâsı arasında Usûliyye ekolünün hâkim olduğu ve Şiî ulemâsının siyasî otoritesinin giderek güç kazandığı Safevîler döneminde yetişen Sebzevârî, bu ekol içerisinde haber-i vâhide ve geçmiş ulemânın ictihadlarına karşı tenkitçi yaklaşımıyla ve aşırı re’yci, mutlak ictihad yanlısı fıkıh anlayışıyla tanınan Mukaddes (Muhakkik) el-Erdebîlî çizgisindedir. Öte yandan XI. (XVII.) yüzyılda İsfahan’da ortaya çıkan ilk nesil İranlı Şiî ulemâsından sayılır. Bahâeddin Âmilî’nin öğrencisi olan bu âlimler, bir önceki yüzyılda Usûliyye ekolünden Muhakkık el-Kerekî tarafından savunulan Safevî Devleti’yle uyumlu ilişkiler kurma anlayışını devam ettirmişlerdir.