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Volume 4(2):PP 167-187
RESEARCH ARTICLE
Ikhwan-al-Safa Movement
Dr. Ehsan Shakeri Khuii – Mr. Rahmatollah Naqash Souratgar
Tabriz Branch, Islamic Azad University
Abstract: Certainly, Ikhwan-al-Safa epistles are one of the most important Islamic works and perhaps the
most important world's scientific works, which contains important religious and Islamic thoughts about
social and political issues in specific period of Islamic history. These religious and philosophical ideas is
the result of action and collective thought of a group of Muslim’s thinkers which has a specific political
purpose and were targeted changes in political and social conditions of that era; changing evil government
or lands people country into God country or the good people government has been intended.
Investigate the history of ideas, regardless to specific period of intellectual, political, and social of that
thoughts, certainly affected in obtaining the desired result of the analysis those thoughts and inattention to
it will not obtained comprehensive cognition, because history and thought of each person and communal
influenced by features and political and social situation of era that thinker lives therein. Analysis ideas
separate from the special status of the intellectual life and its events, will be obtained an imperfect
cognition, because events and intellectual and political features of thinker era is affected on his kind of
thought. History of each congregation and how to thought and political are born by a set of elements and
materialistic and spiritual devices that knowing them helps the researcher and scholar in analysis vote,
Because researcher put him/herself in intellectual atmosphere of that period and analyze it appropriate to
the intellectual atmosphere which stick in her/his mind. Perhaps it is not conceivable that a social and
political phenomenon analysis independent and separate from what was and what has been and certainly,
in phenomenon analysis should be consider to its former and accessory.
Keywords: Ikhwan-al-Safa, Movement, Caliphate, Epistle, Religion and politics.
1. Introduction
In the fourth century AD, the Islamic world is faced with two contradictory phenomena. On the
one hand Muslims are witnessing the decline of Islamic political community; on the other hand this
period is a period of prosperity and rational promotion of Islamic world which has brought benefits and
valuable results for the Muslims. From the perspective of theoretical and scientific, a sign for declining
the political community is corruption of caliphate. This is result political instability of caliphate system.
From the historical perspective, the theoretical roots of this tendencies corruption and to better interpret
mental deviations are related to the first decades of the history of Islam which creates different insights
among Muslims, especially about government and politics and the rulers. The result of this intellectual
conflict is the rise of the Umayyad caliphate, which has specific intellectual foundations. Practical politics
of caliphate was promoting the spirit of Arab- oriented and non-Arab fighting. The emergence of the
concept of "mawālis" among them is sign of their pessimistic and discriminatory attitude to the non-Arab,
and especially Iranians. Political corruption after Umayyad and in Abbasid periods continued in other
ways. But an essential point that had an important role in legitimacy crisis of Umayyad caliphate system
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was history of Alawites struggles with caliphate systems that its roots is in the event of first decades of
the Islamic history. With respect to intellectual and political situation of that time a group of scientists
founded a secret society with Shiite religion. Reason of attribution them to Shiism in addition to the
nature of its discussion, especially in issues related to perfect man and its characteristics and nature, their
emphasis and clarification on Commander of the Faithful guardianship and their kindness to him, as good
guardians, also use of expressions such as melancholy of the household of Nabot due to the usurpation of
their rights after the Prophet ( peace be upon) and also Karbala incident due to usurp right of inmate after
the Prophet, and also emphasis on assigned guardianship and divine caliphate to the Imams after the
Prophet (peace be upon) and express their distinctions from other people because of having special
science or expressions such as the inmate being selected infallibility being selected inmate of infallibility
and deserve to apply Allah's caliph on inmate due to their purity are samples of clarifications and
emphasizes that is reason of Shiite or having Shiite religion. The name of this secret group was Ikhwanal-Safa and Khullan-al-wafa. They codifications philosophical, moral, political and social thought of the
current time by the way of scientific and psychological in a set with title of Ikhwan-al-Safa epistles.
Epistles of Ikhwan-al-Safa is an encyclopedia of science and technology of their era, classification of
sciences, ways of acquiring wisdom, metaphysics discussions, nature, mathematics, astronomy, music,
geometry, number, psychology, Politics with issues such as Prophetical politics, sovereigns governance
policy, general politics, specific and inherent politics, factors of peak and decline the state and the city
and utopia.
With regard to the content of the epistles discussions and their influence on the thoughts of the Islamic
world’s future, it can be claimed that Ikhwan-al-safa is one of the intellectual and cultural events that
should be noted to their legacy with new approach. Epistle writer’s refusal to disclose their name and
commitment to secrecy in cultural and political programs has led the identity of epistle writers was
shrouded in mystery. Some believe that they were Ismaili religion and one of the Ismaili Imams, named
Ahmed-ibn-Abdullah-ibn-Mohammad-al-Maktoum-ibn-Ja'far al-Sadiq is the author of Ikhwan-al-Safa
epistles. After the martyrdom of Imam Reza, Abbasid Ma'mun was aware of Greek philosopher’s science.
Ahmad wrote 51 epistle of Ikhwan-al-Safa and sent it to Ma'mun without his name and Ma'mun knew that
on the ground is not empty of Al Mohammad (peace be upon) scholars and Ahmad had tried to keep
secret. He was sometimes in Kufa and sometime in Salamiyya and sometimes in Samarra in traders dress
till he died in Samarra.
Ahmad-ibn-Abdullah was born in the year of 198 AH in a place called Salamiyya of Syrian cities and in
the year of 265 AH died in the same place. Some persons who knows Ahmad-ibn-Abdullah Maktoum as
a writer and author of epistles, have mentioned his motivation for writing this great set of scientific and
philosophical of his concern about misguided Muslims, Because Abbasid caliphs thought that with
martyring of infallible Imam the field completely is provided for manipulation and changes in the law of
Muhammad (peace be upon him and his Descendants) and tended people to Greek science and
philosophy. So Ahmad-ibn-Abdullah with the name of religion, in law of the Prophet (peace be upon him
and his Descendants) has tried to codify Ikhwan-al-Safa epistle in order to save religion from astray and
people’s mental deviation and giving awareness to them from ornaments of the Abbasids. Those who
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attribute wrote epistle to Ahmad-ibn-Abdullah, knows the time periods of Ikhwan-al-Safa emergence in
the third century.
Another view about the Ikhwan-al-Safa, is a view that attribute wrote epistles to a group of philosophers
of the fourth century AD which know their scientific and political activities as a group organization and a
kind of party’s activity. This view has more historical importance and Ikhwan-al-Safa political and
scientific reputation is both for their collective, organizational and party’s activity. In the scientific history
of Muslim, Ikhwan-al-Safa is a few groups that their scientific activities were organizational and different
people have written various topics. However, in their written there is a certain coordination, coherence,
eloquence and uniformity that showing fluency of its writers. According to second view the writers of
Ikhwan-al-Safa epistles is a group of Basra’s scholars.
Names of a few persons from Ikhwan-al-Safa population come to us through works of Abu-Hayyan
Tohidi, the author of Al-Imtina and Al-Muanisah. Abu-Hayyan Tohidi mentioned a few people as the
author of Ikhwan-al-Safa in response to Samsam-Al-Dawla Ibn Azd-Al-Dawla minister who ask him
about religion, intellectual and scientific characteristic and place of Ikhwan-al-Safa:
1) Abu-Sulayman Mohammed ibn Muasher Basti knew as Moghaddasi 2) Abu al-Hasan Ali ibn
Haaroon Zanjani 3) Abu-Ahmad Mihrjani 4) Abu al-Hassan Awfi 5) Zaid bin Rifa'a and another
group.
2. Appellation of Ikhwan-al-Safa
From the Ikhwan al-Safa about the reason of this naming, has not reached any matter to us. Researchers
have some guessed in this regard. Some ones knows the Ikhwan al-Safa’s word taken from this poem
attributed to Imam Ali) Peace be upon him( :
‫علیک باخوان الصفاء فانهم عماد اذا استنجدتهم و ظهور و ما بکثیر الف اخ وصاحب وان عدوا واحدا لکثیر‬
Means that order thee to your glorified and pure brothers, which are your supporter in day of help-wanted,
there are not more having thousands of friends and brother, but one enemy is more.
Abu-Al-Ala Ma'arri, the blind Arab philosopher and poet, wrote a poem in which comes Ikhwan al-Safa
word:
‫واذا اضا عتنی الخطوب فلن اری لوداد اخوان الصفاء مضیعا‬
Means, if events of life ruin me, don’t waste me fellowship of Safa.
Some ones want to know the Ikhwan al-Safa’s word taken from this poem1 but it seems that this verse
shows Abu-Al-Ala was not unconnected with this population.
Some have thought they chosen this name for themselves because mysticism comes from Safa and
Ikhwan al-Safa know their purpose as an inside refinement and have a look to Sufism.
1
- Halabi, Ali Asghar, history of Islamic civilization, Tehran, mythology, (1372), p. 158.
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Many researchers have also a strong possibility that this word derived from Arabic Kalile & Demneh
books, especially “Al-hamamah Al-matuqah door", because Ikhwan al-Safa has a great interest to the
Kalile & Demneh book which is containing the moral and instructive stories, and in their epistles have
repeatedly cited and transfer the contents. They put the brotherhood and companion of pigeon’s group as
a model – that its story comes in Kalile & Demneh book- which led by a pigeon named dove collar.1
2.1. Identity and purpose of Ikhwan al-Safa
Ikhwan al-Safa was a population of scientists and philosophers who tries to remove religion from
superstition by science and philosophy, and to purify their soul and self- refinement. They called
themselves "Ikhwan al-Safa and Khullan-al-wafa", and lived in hiding and a perfect camouflage. They
written their opinions and thoughts in the fifty-two epistle and taught to their followers with a certain
arrangement. Name of these epistle’s authors and member of this population was not specified, and still
not well understood that who have written these epistles. However, in some rare resource comes name of
some members of population, but – according to assumption of accepted these resource - The authors of
epistles definitely cannot be determined. Also, there is no information from the other member of this
group. Anyway, remaining epistles from the Ikhwan al-Safa, are including precious scientific works of
Islamic civilization that is written in various fields of common science of time directionally and with the
innovative research methodology. What has always attracted minds of explorers and researchers is that
why this group does an underground organization? They are so much secrecy, that no one was informed
of their secret, and not realize their secrets. In this regard, the possibilities are numerous.
First, they used philosophy in their teachings. Since in that time, studying and teaching of philosophy was
a bad thing, so they kept themselves and their organizations secret. These opinions are weak, because in
this era famous philosophers such as Avicenna and Farabi lived. And although they were held to a group
invective, but had little difficulty in expressing their ideas.
Another possibility is that, because members of this population had tried to cultivate the soul, so avoided
from fame among people, because owners of spiritual journey and aware mystics, knows fame as pest of
refinement inside and spirit purification. It is noteworthy that the prominent cult of Islamic mystics
known as Malamyah or Malamatiah was founded in the third century, and their basic thought which stay
away of hypocrisy and pretension was and avoid of acceptability to the people, affected on other mystics
of mysticism sects and Islamic Sufism. Founder of this sect is Abu Saleh Hamadoun ibn -Ahmad ibn Amara Qassar (at 0.271 AH). Quoted from Ali ibn Usman Hajviri, the famous mystic of the fifth century,
who saying about Hamadoun Qassar thoughts2:
1
-Ikhwan-al-Safa, Al-Risalah Al-Jamiah, research: Arif Tamir, Beirut: Dar-Maktabah-al-Hayat, no Date, vol. 1, pp. 99100
2
- Qani, Qasem, history of Sufism in Islam and its evolution, Tehran, publication of Zavar, 1356, p. 439
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» He said that the knowledge of God should be to you better than that knowledge the people. Means need
deals better with engage in a vacuum with God than people in apparent, a large veil of right is your heart
with people. And it is one of the rare anecdotes he says: Once I was walking into Nishapur Hirah
rivulet.Noah was the name of a cutie that were famous for generosity and some of Nishapur’s cuties were
in his command. I saw him on the way. I said: Noah, what is chivalry? Said: want my chivalry or
yourself? I said: both of them. My chivalry is that to remove this cassock and put on patchy cloth and do
transactions and to become Sufi and from shame of people in that cloth avoided of sin. And your chivalry
is that to remove patchy cloth to people don’t intrigue in you and vice versa. So my chivalry was
maintaining law on declaration and your chivalry was maintain fact on secrets and this is a strong
principle. «
About Mohieldin Arabic, famous mystic, has also been said1 that while he has emphasis on preserving
religious appearance and knew condition of conduct to maintain the appearance of provisions, but made
exception of cases in which the person were placed in attention and interest of the people, and knew
allowed the pretending to unlawful acts. Of course, Mohieldin Arabic was not blame himself, but on this
issue like their ways and means.
To motivation for this belief, Malamatyan Monastery didn’t have Sheikh and other organization of Sufis.
Were held in complete secrecy and avoided from any action that causes to reputation among the people.
Hafiz in this regard said:
O Tavern disciple give me a large cup, Cheers sheikh who has not monastery
Interestingly, according to Maqrizi2, Qalandars who were another sects of Sufi and instep to all traditions
were respected by ordinary people, emerged in the late of fourth or early of fifth century. For this reason,
they were almost contemporary with the era of Ikhwan al-Safa. Also these were known as Woolen dresses
covered and shaved hair, beard, eyebrows and mustache and wore thick clothes called Jolakh or Jolaq.
Hafez in this poetry, has intends to him:
Thousand means finer and thinner of hair, lies in this fact that
Not everyone who shaved the hair of his head, are aware and conscious to way and tradition of Qalandar.
Of course, Ikhwan al-Safa were not from Malamatia, But their methods- in the absence from fame and
being raised among the people, who was accepted by other mystics- were accepted. He said: Our goal is
not to acquire the sovereignty of land, but we want to be hereafter owner and sky governing. This utopia
we want should be built with unity and concord. However the possibility that they will refrain themselves
for purification and avoiding from his fame is strong possibility. But this way should not be represented
1
- According to Bahrami Ahmadi, Hamid, research on population of Ikhwan al-Safa and their opinions and ideas,
Journal of Imam Sadiq (AS), No. 6, 1388.
2
- Maqrizi, no date, vol. 4, p. 302, quoting Bahrami Ahmadi, idem
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all the truth about the Ikhwan al-Safa, because internal cohesion and organization of this group, was
nothing too much for the edification and purification of self.
Another probability is that, Ikhwan al-Safa had political aims. They believed in good government and the
government knew that be established by scholars, philosophers and experts. According to their believes,
only the righteous can have founded such a state. In epistle of Ikhwan al-Safa has comes1:» O Merciful
Brother, God help thee and us to a spirit from Him. We see that Government corruption has been
established and has come to power and when they reach to peak, their degeneration and decline will
come. And know that government and prosperity is transferred at any time from one group to another and
from one point to another. And blessed government will appear among scholars and philosophers;
between those who has same think, one religion and one faith and covenant that not to battle useless and
hasten to help each other. «
So, the existence of political goals is certain. They know the way of achieving to these goals destroy the
thought governs on society through breeding a group of vanguard scientists. In recent decades, also before
overthrow the Shah's regime, groups have thought the way of political victory in this way and to motivate
of this thought, began their work with such a program. What is strengthening this possibility about the
Ikhwan al-Safa is that -According to many researchers - Ikhwan al-Safa were Shia - It is clear that the
various Shiite groups in that era were involved in combating with Abbasid dynasty and their supporters,
and had underground organizations.
2.2.
Glimpses to the inner organization of Ikhwan al-Safa
Organization of Ikhwan al-Safa was based on a very precise recruitment. These population, sent its
members around the towns, cities and the countryside’s to invite everyone to this population who smelled
a good smells by him and there was a possibility of grow and evolution in him. They had a lot of fans
among different segments especially high level people of society that was provide facilities of growth for
them. They spend most of their efforts to attract and train young people were fifteen years and older,
because they believes that older people are rigid and are not suitable for movement2. His training for
youth was secret. About the conditions and how to recruit, in one of the epistle of Ikhwan al-Safa has
come:3
» it is worthy that brothers who are in any land that if would be friend and to choose a new brother, look
In his circumstances, be aware of his history, examine his behavior and ask about his religion and belief
to know does he have competence, honesty, purity, love and truth or not. And also examined him as a
land which examine it to cultivation, and like people when choosing a spouse to marry and festival buying
1
2
3
- Ikhwan al-Safa, no date, vol. 1, p. 181
- Halabi, 1372, pp. 165-166
- Ikhwan al-Safa, 1347, vol. 4, p. 144-155
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and goods and other show the careful extremity of themselves, you also must not be failure of testing and
measurement in selecting friend and brother (recruitment). «
Ikhwan al-Safa organization were formed of four age group that included:
1- Fifteen to thirty-year-old youth
They should have traits such as: purity, nature of the soul and imagination speed. This category is
called "Ikhwan Al-Abrar and Al-Rahmah".
2- Thirty to forty years people
Features of this category is generosity, grace, compassion and kindness toward other Muslim. This
member is called "Ikhwan Al-Akhiyar and Al-Fazla".
3- Members of forty to fifty years old
They were called “Ikhwan Al-Fazla Al-Karam" Such people were ability to command and
prohibition and always were discussing with opponents softness and gentleness.1
4- Members of fifty-years old and older
They were ready for resurrection and Heuvel separation; at this time giving power of ascension, And
ascended to heaven was made possible. Member could see Day of Judgment conditions, Baath,
Charter, amount and crossing path; at this stage, the salvation of the Hell, and vicinity of Lord Nature
was possible. All Brotherhood of the previous steps have been invited to this stage, they prepare
themselves for entry into this stage.
Passing through a phase and enter to the next stage, was requires obstacles and success in hard and
overwhelming tests. For example, members were commanded to be away from their relatives and join
with aliens, and they did such; spend their money, and did; lose their lives on the population’s target, and
lost; seek to the pleasure of God, and did such; go outside of their homeland, and went; stay away from
companions, and did; put their children without father, and put; put their wives without husbands, and did
such, and were displaced from their city and country. When they follow these steps, then Head of
Fulfilled (Raiis-Al-Vafa) knew them fit to transition from stage to another stage. Therefore, led them to
his knowledge, the secret books read to them, said untold Secrets, reveals hidden sciences, taught epistles
and books of Ikhwan-al-Safa, and taught the meaning of news, narrations and allusions.2
Ikhwan al-Safa meetings were held every fifteen days. Conference members, wear special clothes. The
president sat in his place, and spoke to the audience. . Apparently, the center of Ikhwan-al-Safa was in
Basra, but organizations of this population were widespread in other parts of the Islamic countries.
3. Government and Caliphate changes until the fourth century AD
1
2
- Halabi, Ali Asghar, history of Iran’s philosophers, Tehran: Zavar publication, 1361, p. 163
- Fakhuri, henna, history of philosophy in the Islamic world, Tehran: time book, 1358: pp. 199-200
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The emergence of the Ikhwan-al-Safa cannot be analysis separated and regardless of the fact of exhistory and its subsequent, because they are the result of multiple causes that have affected in their
development of ideas and setting goals.1 One of the causes that its knowledge is important to analyze the
thoughts and ideas of the Ikhwan-al-Safa, is political and social characteristics of the Ikhwan-al-Safa.
This chapter is attempts to analyze and explain its situation.
In the fourth century coincided with the emergence of the Ikhwan-al-Safa, the Islamic world is faced with
two contradictory phenomena2: On the one hand Muslims were witness of political declination which was
the evil and unpleasant face of that period. And on the other hand was witnessed a boom and intellectual
excellence which is period of bliss and valuable and effective for the Muslims. In Epistles of Ikhwan-alSafa these two phenomena are clearly shown. A sign of the political degeneration of this period is the
corruption of caliphate system that has political instability. With looking at political history of Muslims
before the period of Ikhwan-al-Safa we are witness of Umayyad’s sovereignty which has an Arabic
oriented and non-Arabic fighting spirit, despite the submission areas such as Iran to Muslim that had
historical background and ancient civilization, the Umayyads (non-Arabs) did less attention to them, for
this reason, usually governors, functionaries and heads of Umayyad government were Arabs, And nonArabs considered second-class citizens and has lower position in the government and politics. This
tendency to anti non - Arab of Umayyad created kind of political cynicism and reluctance of general
acceptance among non-Arabs. And they were looking forward to getting a chance to fall the Umayyads.
Their Alawites and the Shiites was old enemy of Umayyad, and their existence was considered as a
potential risk for Umayyads. History of Alawites hostility with Bani Umayyah has rooted in the
Mu'awiya opposition to Imam Ali (PBUH) that is made certain political and intellectual effects in history
of Islam. According to Umayyad attitudes with non-Arab that interpreted it as the spirit of non-Arab
fighting, non-Arab specially Persians are looking forward to give a chance to overthrow Bani Umayyah.
So a movement was formed against the Umayyads, especially in Khorasan. The main objective of this
movement in the first place was sovereignty of Ahl al-Bayt, Regardless of which they were from the Bani
Hashim or Bani Abbas, But because of various reason, such as lack of Imams confidence (PBUH) to
these uprisings, the Abbasid come to power and with the help and support of Iranians such as Abu
Muslim and other non Arabs, were overcome on Bani Umayyah. Abbasids initially adopted compassion
and tolerance policy towards Alawites and attempt to close to them and done actions which represent their
goodness toward Alawites, including return their property that has been seized in Bani Umayyah period.
But the Abbasid always were in fear of Alawites and watching them and sometimes put them under
pressure and harassment.
With coming Mansur Davaniqi, Alawites disputes with the Abbasids soared. Alawites were certain at this
time that they cannot hope to caliphate Alawites.3 Abbasid completely dominate on caliphate And began
1
- Al-Desouqi, life, Ikhwan al-Safa, publication of Dar Ahia Al-Kotob Al-Arabiah ( revival of Arabic books), Cairo,
1366 AH: Page 8
2
- Ghamir, John, the Ikhwan al-Safa or intellectuals Shiite, translated by Mohammad Sadeq Sajjadi, Tehran,
publication of Phalsaphe, 1362: Page 13
3
- Idem, p 9.
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to eradicate the Alawites and their movement. At this time, one of the descendants of Ali (AS) named
Muhammad ibn Abdullah ibn Hassan ibn Ali (AS) called Muhammad ibn Abdullah ibn Hasan ibn Ali,
also known as "self Zakia" revolted against Mansur, the Abbasid caliph, and in some places carried out
actions against him. Mansur imprisoned Abdullah and his family in Kufa to put pressure on him, and then
he sent an army to suppress. Mansur’s armies defeated him 1 and Abdullah was killed and his head was
brought to Mansur. These attitudes with the Alawites was far more severe than the Umayyad period, so it
was announcement for Alawites to consider risk of Abbasid more important and more severe and It was
with this understanding that always one of intense conflict in the Abbasid period, was Alawites conflict
with the caliphate system.
Abbasids in this period, especially with the Imams (as) who had responsible for intellectual center of
Allawi's movement, dealt with more severely and they went to prison, torture and martyrdom them. This
conflict was cause to weaken the foundations of caliphate systems authority, weakness and fatigue of its
center.
As mentioned earlier, Iran had an important role in the emergence of the Abbasids and Umayyad policy,
which was a sort of removing non-Arab, particularly Iranian of the government apparatus and politics and
was an important factor for Iranians to turning away from them. Now that the Abbasids came to power,
should respond to this need of non-Arab and the Iranians, which was direct presence in politics and
government. To respond to this need and social willingness and also Abbasid needs to presence of Iranian
in order to strengthen the governments foundation and taking advantages of their knowledge for
governance, Abbasids adopted Rekun policy and trust to Iranian, that requisite for this policy is to avoid
Arabs and their lack of attention to politics and government.
Abbasid probably had no choice but to tend to this policy, because on the one hand, has faced with
Iranians pressure that came to power with their movement and assistance and on the other hand faced
with resistance as Alawites movement at the center of the caliphate that actually from within, placed their
constitutional on uncertainty and stress. Some analysts believe that these two things, namely tension and
conflict with Alawites and willingness and Rekun to Iranians, are two important factors of political
developments related to the Abbasid period that its results appeared in the fourth century AD and political
corruption and decay is the most obvious effect of it. . However Abbasid government placed their policies
based on Arab denial and Iranian trust.
Umayyad policy was created tendencies in Iran which seeks to induction this idea that Iranians viewed
with longing to their past and damaged their Iranian identity due to the failure of Muslims, therefore, due
to Abbasid’s politician toward Iranian, they also chose the policy of cooperation and assistance with the
Abbasid government. And as mentioned, Abbasid trust them and elected governors and commanders and
heads of government and tax functionaries from them. As a result of this too much trust, was Iranians
infiltration in the government and politics of Abbasid Who later became an important factor in political
change in the Islamic community.
1
- Idem
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On the other hand it should also be noted that after the expansion of Islamic conquest and political
sovereignty of Arab Muslims on Islamic world specially in Iran and also tax and wealth flow toward the
center of the state and the caliphate, there was a significant change in the lifestyle of ruling Arab. And
they were tend to pleasure And this moral corruption was reflected in poetry of protesters to political
organizations of that era, including non-Arab poetry, free thinkers and in principle of revolutionary
movements1. And actually political corruption that its culmination is in the fourth century is the
consequences of moral corruption.
Investigation moral and political corruption of caliphate system in the fourth century, gives a special
feature to that century and it is spread and influence of Iranian in the political system which is certainly
they react against this corruption, and it was independence against the Abbasid government, because two
important points were in Iranians hand: One is Iranians penetrating power and another is government
political corruption That reduplicated their needs to Iranian and Iranians actually are able to take
advantage of this situation. Iranian independence in order to access independent government against
caliphate system is important developments in this period that will be discussed in more detail.
3.1.
Iranian government against the Caliphate
Reaction of government political corruption and infiltration of Iranians in political system of Abbasid after a period of deprivation of political role primarily in government and politics - the formation of
protests was against the Abbasid Caliphate that of course the government should react against it. Reaction
of caliphs was mistrust to Ansar and their Arab host, because essentially saw them as Umayyids fans, and
because of this, was deprived them from play roles in the government and political. Now that protest was
already high, could not be trusted them and also because of pessimism they could not trust to Iranians. In
the critical analysis of the Abbasid performance until the fourth century, can be reached to this point that
their function in trust to Iranian, leaving important political and governmental affairs to them and
avoiding from Arabs, were wrong operation and was not fit with political wisdom, But do Abbasid
caliphs learn from this historical experience? What is their policy to government sustainability?
In these times, usually governments are considered their individual immediate interests and fleeting,
especially in the personal and authoritarian decision-making structures that rulers thought is resolving
cross sectional crisis; Abbasid caliphate system was also committed another political error that was
irreparable and it widespread use of the Turks in their governmental apparatus. They were given full
authority in the caliphate system, to the extent that government affairs were in the hands of them.2
Removal and installation and murder and etc took caliphate awesomeness of Caliph which was the
symbol of government authority.
Governors across the Islamic lands discovered weaknesses of Khalifa and founded that he does not
authority to caliphate and does not have necessary dominance over the affairs, therefore, Governments
1
2
-Idem, p 10.
- Idem, p 11.
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that were across the Islamic begun to separation whispered of the Baghdad caliphate dominance1. In Iran
movements was formed with national and religious tendencies that their purpose was the movement
against Abbasid caliphate dominance. The result of these movements in the corners, were increased
provinces which seeks independence from the government of Bghdad; Each commander at the point
where was govern, was raised separation and independence flag and so the small emirate and Sultan were
being developed. Maybe they had a problem and it was an issue of legitimacy of government that Khalifa
had to be solved, Caliphs in fact had no choice but to accept them and instead just be satisfied that in
official forums and festivals, read the sermon in their name and is decorated with coins in their name.
Perhaps this was only thing that left for the caliphs and was satisfied them.
Fourth century AH is the peak of weakness and political corruption of caliphs. And public life of people
also has not been immune from this political turmoil. In this century and in the caliphate of Moqtader
Billah, the Abbasids lived in the worst political conditions. This period is a period of political chaos. In
this period the caliphs are playthings of men and women of their own palace2, extravagance and
wastefulness is common, Bribes among caliphate political functionaries is at its peak, Even position of
Ministry also is obtained or lost bribery, Betrayal spread and all are seek to serve their own interests.
Enter of Ahmad ibn Buwayhid to Baqdad with battle army and it’s overcome to time caliph -Mostakfi
Billah- brought new period of power decline to caliph3 because the Caliph forced to reach an agreement
with him and recognized his kingdom, instead, he pledged allegiance with caliph and caliphate recognized
him. Buwayhid kings named Emad-Al-Dula and Rukn-Al-Dula and Muez-Al-Dula by caliph and this is a
sign of their relationship and cohesion with central Islamic state. The effect of this bilateral transaction is
the disappearance of caliph political sides because he did not have command, emirate and the ministry
and only has one side, and that was religion president which its role was to legitimize local government.
All power was in the hands of his minister, therefore his minister -Mu'izz-al-Dula- focused all his concern
to destroy the Abbasid Caliphate and grant guardianship to Alawites, because they were Shiite religious
and in their view Abbasid was usurping of caliphate and didn’t had competence of government. From
now on that the authority was in their hands, whatever they wanted could do on caliphate system and do
the same. Because after forty days of their entry into Baghdad, despite their allegiance to Mustakfi-Billah,
killed him and put Al-Mutii-Billah in his place. The result of such Buwayhid political action in Baghdad
and caused severe weakness on caliph was increasing turbulence and chaos in Baghdad.
From the reason of increasing chaos and political corruption can be noted to combining Buwayhid armies
which were in Baqdad, because the armies is composed of Turks and Deyliman and the difference
between them because of conflict of intention and interests were natural and expected. In addition to
another important issue should be pointed out and that was religious differences which threaten Iraq's
more, because the majority of Baghdad people were Sunni, But Buwayhid had Shi'ite religious and tended
deep affection for their own faith which increased political intrigue and turmoil. Result of this political
turmoil, was economic deteriorating situation; Poverty and disease and famine intensify in Baghdad and a
1
- Idem
-Qamir, 1362, p 10
3
- Idem
2
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lot of people lost their lives of hunger, Even Iraqis didn’t had opportunity to burial, the same situation
existed in Basra and Kufa. The formation of local governments is not limited to areas of Iran and in other
parts also governments independent of Baghdad came into existence and rebelled against central
caliphate: Andalusia was ruled in the hands of Ummayads and outside the scope of caliphate. Egyptian
was in the hand of Akhshiidi’s, Aleppo in the hand of Sayf-Al-Dula Hamdani and Mesopotamia area was
in the hands of Naser al-Hamdani. Iraq area was in the hand of Deyliman and Oman and Bahrain and
Yamamah and Basra was in the hand of Qoramateh. In Fars and Ahwaz was Ali-ibn-Buyah and Ray and
central region were Rokn-al-Dula Buyehi. And Mesopotamia was in the hands of the Samanids. And Al
Saboktakin in India and Afghanistan had sovereignty1 and Alawites were created government in
Tabarestān. So Islamic powerful government was ripped and turned to small states. At this point, the
Islamic civilization was weak and the dignity and greatness of religion disappeared and as the Ikhwan-alSafa, the time in addition to political corruption, also immersed in an intellectual quandary.
Is obvious that in such a political and intellectual situation is witnessed the emergence of thought
movements that responds to political and intellectual crisis of time. Ideas and principles and objectives of
the Ikhwan-al-Safa are analyzable in such a political and intellectual environment. So the period of
Ikhwan-al-Safa was the period of the categories, dispersion and disputes. During this period numerous
tensions arose and, of course, ideas and natures of people turned to division. Every nation has created its
own government and a special party. People were trends to different faiths and religious sects and each
ethnic and a group with their own religious orientation was in the wake of overcoming others2.
As mentioned earlier, the reign of Abbasid power was lost and caliphate found ritual aspects, its resulting
was a loss of unity and power of the Islamic nation which led to the enemy’s greed.
In such a chaotic situation, the Ikhwan-al-Safa who was a group of familiar pain elite to social issues has
thought to eliminate divisive and create cohesion and systems in Islamic society. With regard to special
features of that period, unity was formed the basic principles of Ikhwan’s thought. And it seems they
emphasis on unity governing on creature’s relationship, in such a way is the relationships of numbers with
each other that has logical and coherent relationship; Numbers relationship with each other is based on the
principle that number is one and other numbers are derived from that and the creature’s relationship with
each other also has a special order, Creatures rooted of God and everything is belongs to him and his
grace, the world is from God and spite of so many members all seem are units and there is also the
thought of being units in their views about the relationship between people and nations, because humanity
is one, and truth is one too, Although there are different nations and religions.
In general, according to the dispersion and diffraction which characteristic of that period, they were seek
to eliminate the dispute, dissension, hostility, strife and conflict among different religions and beliefs.
Also according to the social and political atmosphere of the period, the duty of Muslims is to refrain from
discord and effort for unity in the hearts and defense of themselves against enemies, and Ikhwan-al-Safa
knew the solutions to achieve unity, is knowledge and to stay away from ignorance, so in epistles is
1
2
- Idem, p 14
- Idem, p 59.
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emphasized on philosophy learning. According to them, religion and philosophy is one and the wisdom is
one of the main ways to achieve science and knowledge; the aim of all the prophets and philosophers is
salvation of the soul. Anyway fundamental characteristic of their thought in such periods is to create unity
and therefore planned the method of their struggle in a collective and cohesive work and within this
community were involved to categorize of his companions to groups of four and with special
circumstances. This classification was based on unity and brotherhood and chose their brothers among the
people. They have said that they had companions among the sons of kings and presidents and the main
effort is to create empathy and loyalty. Their desire to loyalty and empathy has been manifested in
selecting a group name called the Ikhwan-al-Safa and Khullan-al-wafa.
Deceased Hamid Enayat depicted the social and political features of the period as follows:
Undoubtedly the fourth century AH should be considered a turning point in the history of Islam,
especially in its eastern territories, it was at this time which all changes had taken place from the day of
demise of Prophet (peace be upon him and his progeny) in political and economic and psychological life
of Muslims, appeared as a extensive social and spiritual crisis. Muslims and believers clearly saw that
After three hundred years since the birth of Islam, not only Qur'anic ideals of justice and equality and
brotherhood and righteousness is not sovereign over their life, but the Muslim community has suffered
the same losses that Mohammad mission to eradicate them was being elaborated, lies and injustice and
hypocrisy and hypocritical piety taken the place of truth and honesty and chastity, venality rulers
dominate on the life and dignity of people based on cortical jurists and from Islam has not remain
something except shell of outward ethic and dry beliefs and superstitious ideas.1
He wrote in describing political turmoil of that period:
The political fragmentation of the Abbasid society which was faster of their songs with a strong Iranian
national liberation movement fueled more turmoil and put the dignity and reputation of ethical standards
in the pathway of doubt.
With pointed to Muslim criticism of Islamic society situation at that period specially the decline of society
which Muslims has influence and grown into it, says:
» the most immediate and more visible manifestation of political and social crisis of the Islamic
community reflecting in the degeneration of Muslim’s environment in the City of Basra 2«
And continue about the social situation in Basra before the fourth century and during the Ikhwan period
says:
Basra was placed in major business crossings and so after a short time of the emergence of Islam changed
into booming and blessing economic center. Diversification social, political and economic institutions
emerged in Basra and took a complex shape, So that when the Ikhwan began their movement, politics and
1
- Enayat, Hamid, "political insight of Ikhwan-al-Safa", translated and annotated by Farzin Ghafuri, politicaleconomic information, Issue 9 and 10, May and June 1377.
2
- Idem
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economics developed among Muslims in their field, was gone and the ups and downs that at least some of
the secrets of rise and decline in these two areas of social life taught to them.
But Basra had fallen of all its prosperity and ferment at Ikhwan time and at least was lost its economic
power and political importance. As often, the major economic and social crisis occurred, the middle class
had losses from the degeneration over others and maybe this matter was somewhat effective in tendency
to Shiism religion to revolutionary ideas in order to express artisans and craftsmen dissatisfaction of
middle. In the Epistles, can be found numerous references to the contradictions of social life of Muslims.1
Detailed report of the Ikhwan of craftsmen and colorful professional of their time is a sign of complexity
of the class structure of Islamic society in third and fourth century. Ikhwan among the countless kind of
social groups, cited only six major groups:
123456-
Artisans and craftsmen;
Traders and businessmen;
corpsman and politicians (politician master);
Brokers and employees and wage;
The disabled, the unemployed and indolence;
People of faith and knowledge and people’s employment.2
With the existence of such a social complexity and political crisis, Dr. Enayat know top features of that
period, in the emergence of famous people of politeness and awakening and knowledge and fertility of
thoughts and says:
Forth century with all of these inadmissibility and indirections, such as the most day of history, was time
of awakening, arousal and fertility of thoughts. Less period of Iranian history after Islam is privileged to
have all this famous people of knowledge and politeness; Abu Hayyan Tohidi columnist and writer, Ibn
al-Nadim owner of index, Sahib Ibn Ibad author and provider of a narrative of Mu'tazila words,
Miskawyah historian, Farabi, the founder of political philosophy, Ibn al-Haytham and Birouni both senior
scientists, Baqillani Ash'ari theologian, Ibn Sina Philosopher and Finally group of Ikhwan-al-Safa in
Baghdad and Basra, which their epistle composed of fifty-one speech in various fields of theoretical and
practical of knowledge, and the first Encyclopedia of Islamic history and perhaps the world.3
4. Social and political conditions of the period of Ikhwan-al-Safa
Analysis of social and political thought, would be incomplete without understanding the situation biology
of thinker’s period and its events, because events and the political and intellectual characteristics each
time are effective in the emergence of thoughts. Intellectual and political history of each community, are
1
-Idem
- Idem
3
-Idem
2
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born out a set of material and spiritual elements. Understanding these elements will help person in
analysis the ideas and causes of phenomena.
According to this general principle, Ikhwan-al-Safa cannot be analyzed outside of realities in their period.
In the fourth century AD, that is the emergence of the Ikhwan-al-Safa’s period, the Islamic world is faced
with two contradictory phenomena, on the one hand, Muslims are witnessed the political degeneration
and on the other hand saw the flowering and scientific advancement that from this point of view is vintage
and valuable and effective periods for Muslims.
Arab oriented and non-Arabs policy of the Umayyads, cause to a sort of skepticism and reluctance to
public acceptance toward their government, especially among the non-Arabs. In some parts of the Islamic
world, some were seeking to get an opportunity to fall Umayyads. Alawites were inveterate enemies of
the Umayyad and their existence was considered dangerous to the Umayyad. A history of Bani Umayyah
enmity with Alawites has rooted in Mu’awiya opposition to Imam Ali (AS) that has special political,
social and intellectual effects in Islamic history. According to the kind of Umayyad’s politics against
Alawites and Iranians, some movements against Umayyad’s were formed especially in Khorasan. The
main goal of these movements in the first view was sovereignty of some parts to Ahl al-Bayt. However,
due to Imams mistrust to this species uprising Abbasid’s faction gained power and were overcome with
the help and cooperation of Iranians such as Abu Muslim on Umayyads. First, Bani Abbas adopted
compassion and tolerance policy with Alawites, and the family of Ali (PH). Their purpose of this policy,
was close to the inmate, But they were in a panic of Alawites, like Bani Umayyah, They even had them
under pressure and were persecuted and finally their policy was the surrender by Alawite. Events such as
the uprising of Abdullah and to murder him by Mansour forces are indicated hostile policy of Abbasids
with Alawites. Such collisions increased Alawite conflict with the Abbasids and Abbasids’s reaction was
to severe confrontations with the Imams (AS). On the other hand, unlike the Umayyad, Abbasid caliphs
pursued to trust Iranian and anti-Arab thoughts policies and according to political records of Iranian in
tribunal and administrative their influence was growing in the caliphate system. Finally moral and
political corruption of caliphate system and Iranian influence in the political system of the time is Iranian
independence to create an independent state against the Abbasid Caliphate. This, in turn, is the most
important political developments, particularly in the third and fourth century AH. Because each
commander sought to independence from the government in Baghdad and as a result, the Caliphs were
facing a crisis of legitimacy. Political chaos, led the caliphate to the worst political conditions and caliphs
become playing into the hands of their men and women and extravagance and wastefulness and bribes
among the political functionary of caliphate reached its peak. In a word, justice disappeared from politics
and injustice was introduced. The term "government from evil" is analysis of Ikhwan-al-Safa from
oppression and corruption of that period. In the sovereignty of this state, classification, distribution
controversy, and prejudice replaced by unity and cohesion, and objective and ideal of Ikhwan were
empathy and unity In such a society.
Hamid Enayat is drawn the social and political characteristics of period in this way:
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Political distribution of Abbasi society that took tougher songs with strong national liberation movements
of Iranians became more disordered and put the dignity and reputation of ethical standards in the way of
doubt. With pointed to Muslim criticism of Islamic society situation at that period specially the decline of
society which Muslims has influence and grown into it, says: the most immediate and more visible
manifestation of political and social crisis of the Islamic community reflecting in the degeneration of
Muslim’s environment in the City of Basra.
Enayat about social situation in Basra before the fourth century and the Ikhwan era says:
Basra was placed in major business crossings and so after a short time of the emergence of Islam changed
into booming and blessing economic center. Diversification social, political and economic institutions
emerged in Basra and took a complex shape, So that when the Ikhwan began their movement, politics and
economics developed among Muslims in their field, was gone and the ups and downs that at least some of
the secrets of rise and decline in these two areas of social life taught to them.1
5. The political views of Ikhwan-al-Safa
Ikhwan al-Safa’s political views reflected both in the writings left by them; one is scattered throughout
the different writings, and another in fiftieth epistle from their epistles which basically as "politics". It
should be noted that the purpose of the Ikhwan-al-Safa from the word ‘politics’ is not the same with today
common term of ‘politics’. Politics in terms of Ikhwan al-Safa means: person, family and community
affairs. Politics covers all these restrictions, as well as includes worldly and spiritual affairs.
In the introduction of his essay "Politics" has been said that politics is two types; One physically and
worldly, and the other spiritual and heavenly. Observance them is achieved the interest of world and
hereafter. They begun politics from the politics of body and soul, then family and the servant’s politics,
then arrive to tribe and the city's politics, law and divine law are at the end of to politics. They believe that
if someone in the implementation of these policies be successful; to achieve the greatest happiness, find
out possibility to ascend to the heavens where he sees reward. At this stage, the highest happiness for
human is death2. He knew the purpose of sovereignty also divine honors maintain; because if leave the
honor of God, religion and world of people will be destroyed. So we can say that the Ikhwan-al-Safa,
believed to link religion and politics.
Ikhwan says about politics of body: Sometimes, the human body diseases caused by malnutrition. But not
all such diseases of course in some cases, caused by astronomical and celestial affairs and also caused by
human characteristics as a mortal creature. Human being has always changing and vanishing. Hence,
people are not correct that people related their disease to issues relating to eating and drinking, and remain
unaware of celestial factors and human characteristics as a mortal creature. According to Ikhwan, the best
politics of body is attention to affairs of religion and respect for divine honors. About complications of
heavenly and celestial they say that these complications, generally guided by ego. For the treatment of
1
- Pour Hassan, Qasim, wisdom of Shia, Bateniah and Ismaili, Tehran, Sadra Islamic Philosophy Institute, first
edition, 1390: 65-64
2
- Ikhwan-al-Safa, Epistles, Cairo: no date, 1347 AH, vol. 3, p. 148
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diseases caused by it, it is necessary just patience, tolerance, reduce anxiety, to remember God and appeal
to the divine1
Ikhwan about the sensual politics believed that this politics is require to stablish good ethic, integrity,
respect for other rights, good neighborliness, empathy with friends, sincere love, small and reasonable
greed in relation to world and benevolence toward others. According to him, the human soul is inherently
benevolent. If a person does not have benevolence, in fact, is a hypocrite; because he acted against its
nature2.in the Ikhwan believes, must be accomplished good works from the direction that it is good. .
Thus, if good work to be done to get the reward, for doing so will not be goodness. Also should be
acquiring the attributes of God, and with His creation to be treated kindly and friendship; as God acts. By
obtaining these qualities, men become an angel from divine angels and remain forever in heaven.
Ihkwan about politics of family say that this politics should be fixed, immutable and firmly; and even in
times of crisis does not deviate from it. Politics should be more decisive in dealing with women, because
they are kaleidoscopic mood and rapid effect. The rights of workers must be paid on time. And otherwise,
if someone needs to this group, is reduced from his solemnity and strength.
Politics with companions and friends must be based on love and kindness, intimacy and honesty. In
addition, worm and soft should be associated with fear of sin and giving awareness. Family and friends of
person must be a religion or belief, because unlike its policy in cause family makes no sense. 3
6. Society
According to the Ikhwan-al-Safa, human beings are a social creature, and cannot eliminate their problem
except in society. Man because of Adam's sin, was driven from heaven. Therefore, human caught -the
world that is corruption and companion with the demons and the forces of Satan - in this world. Get rid of
the problems of this world, is not possible except with the help and assistance of counselor brothers,
honest friends, and theologians. Ikhwan al-Safa about this matter pay attention to the story of dove collar
- in Kalile & Demneh book-. According to their beliefs, pigeons could escape from snare by dove collar
guidance; they are capable to resolve their problem with helping each other.4 Ikhwan-al-Safa of human
sociability reaches to needs of government. Also, knows religion and state as two inseparable entities.
7. Theory of Government
According to Ikhwan-al-Safa, governments come to existence such as human beings, reach to perfection
and became old. The government has always goes hand in hand from family to other family and from
nation to other nation. Ikhwan-al-Safa knows celestial cycle effective in these changes. Ikhwan divided
government into good and evil governments, good government are formed from the most virtues wise
man, with sturdy covenant, with a vote and a single religion and away from nemesis. But the evil
1
- Ikhwan-al-Safa, 1347 AH, Vol. 4, 258
-Idem, p 258
3
- Idem, pp 260-261
4
- Ikhwan-al-Safa, 1347 AD, vol. 1, pp. 99-100
2
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government, is the opposite point of good ones, increasingly are in decline and decadence, and the stark
contrast with the interests of religion and the world.
Ikhwan-al-Safa is described changes and transformation of governments as changes of day and night and
seasons transformation. They believe that any government has a time that begins of it and has a purpose
in which goes into it. When governmental life reaches to its farthest goal, the depletion and degradation
find its way and another group come to power. The strength of this group is cause that the first group
becomes weaker till the first government overthrow and a new government replaced it. As the Quran
says: 1»‫ «وتلک االیام نداولها بین الناس‬according to Ikhwan-al-Safa right government didn’t want anything
except God pleasing, Therefore, they recommend that if such a government came into being, according
to Quran:2»‫ «فان حزب هللا هم الغالبون‬stand up to help it 3.
Although Ikhwan-al-Safa in their epistle discussed about government and politic but in epistle: »AlHeivan and Al-Insan «(animals and human) during secret stories shows their political and governmental
views.
8. Caliphate and pontificate
In forty-second epistle of Ikhwan-al-Safa comes a discussion titled » The separation of different scientists
in a statement in the Imamate« according to Ikhwan-al-Safa fissure and dispute came over the succession
of the Prophet and leadership of Islamic society, not only does not go away, but every day the difference
is more scope. For the nation, it is necessary to replace the imam of the Prophet's. His task is to protect
religion, to revive the tradition, do enjoining good and forbidding wrong, hold the boundaries of the
country, took tax, maintain Islam, do justice and deny tyranny. Also, society is required to have jurists till
after Imams be the reference of religion with their legal opinions.
Ikhwan al-Safa said the group believed that the Imam and Caliph should be virtuous, and some do not
believe. Thus, they expressed Shiite viewpoints and traditionalist. Although Ikhwan al-Safa don’t take
certain position here, but in other places expressed his Shiite opinions. In his discussion of leadership,
expressed his opinions such a way: 4
» this leadership, is specific for the family of Prophet (pbuh). In this leadership, they don’t need to
scientists and aware people except themselves, and people could not aware of their secrets«
Ikhwan in other place about pontificate says: 5
"Oh, brother! Be aware that the house where the caliphate and prophecy are in it, is home to because of
signs and wonders that appeared from owners of the house, the enemies of the house was attributed to the
great magic. Opponents said they are magicians and Fellowship of fairies helps them ..."
1
- Al Imran, 140
- Maeda, 56
3
- Ikhwan-al-Safa, 1347 AH, Vol. 4, pp. 234-235
4
- Idem, p 103
5
- Ikhwan-al-Safa, 1347 AD, vol. 4, p. 105
2
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And elsewhere say:1 "... was asked the Prophet if anyone says " La ilaha illallah " will enter paradise? He
said: Yes, everyone says this sentence sincerely, will enter paradise. They said: How is it sincere? He said
knowing about it ranges and doing its right. They said: O Messenger of Allah! How can recognition of its
range and rights? He said: Yes I am the city of knowledge and Ali is its door. And everyone want what is
in the city, must enter of it door. Thus, the prophet led people to who guide and lead them ... "
Ikhwan-al-Safa elsewhere in their epistles, with bringing a story about the life of animals, teased on
caliphate and Sunni beliefs about this issue. The story is: 2
"After the death of a just and compassionate ruler of Crow, elders of tribe decided will not choose the
new ruler from his family. And have argued in such a way that if successor of king is elected among his
family member, because of knowing rule and reign is his right, it may be boast and his power gets out of
limit.. If they chose someone from outside the family, then they are crows that are right on his neck,
because they had such a great privilege to him. So, they could restrain their desires. Hence, the put Hawk
in his kingdom sumptuous. But soon the hawk was stout and fat and was beginning tyranny. And reach to
the point where took crow's daily food from him. And at this time, crows realized their mistake, but it was
too late and the water did not go back to ... "
Their purpose of this story was critic of Sunni political theory, which according to it, removed caliphate
from the prophet’s family and created ravages in society and injustice and corruption in caliphate system.
Their purpose of this story was critic of Sunni political theory, which according to it, removed caliphate
from the prophet’s family and created ravages in society and injustice and corruption in caliphate system.
Ikhwan-al-Safa are looked at caliphate and leading the society from another perspective. From this
perspective, caliphate was divided to prophecy caliphate and Kingdom caliphate. It seems that their
purpose of caliphate is God's vicegerent on earth. He knows the characteristics of prophecy caliphate in
sending devine message, explaining lawful and unlawful and guiding people. Also sees the kingdom
caliphate in ruling, maintaining social order landowning accessories. According to them, sometimes these
two caliphates is retracted in a person such as the prophet (pbuh). Sometimes caliphate is in two people;
One Prophet, and the other is king. Prophet Muhammad (PBUH) was gathered Prophecy properties in
Mecca and both together in Medina. According to Ikhwan, religion and monarchy are correlated and
consistency of any one is impossible without the other.
9. Outcome of discussion
Ikhwan-al-Safa was sought to a general looking on moran-religious reform. But political goal is more
important than their practical and intellectual purpose, because Ikhwan-al-Safa was enemy of political
system in Baghdad. They were not happy of Abbasid Caliphate and several times in his epistles have
promised to establish a secular government that is ruled by justice. They see Abbasid government in the
1
2
- Idem, p 486
- Idem, Vol. 2, pp. 363-367
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height of degeneration and encourage their followers to revolt against political system and setting up the
Ikhwan-al-Safa government.
Although Ikhwan-al-Safa knows the changes in political system is possible through the transformation of
intellectual system dominant on Muslims life and stood up in the Pythagoreans and plato methods, but in
fact Ikhwan-al-Safa is born of political conditions and intellectual-scientific movement in forth century
AD. And the emergence of this group in Basra because of its special political status was a reason of their
political purpose. From amidst of epistles of the Ikhwan-al-Safa to be realized some of their goals, such as
changing the government of that time which were their political purpose. And know this purpose possible
through a combination of religion and philosophy, and have a look in all knowledge’s including natural
science, mathematics and divines and also non-enmity with any religions. They were expressed their
purposes with secret language and point and the mystical and esoteric themes.
The reasons that highlighted political purpose of Ikhwan-al-Safa is the special intellectual and political
situation of forth century AD. Because the political life of Muslims fourth century AH, was clearly
suffering from corruption and ruin, dominated caliphate were shaken and degenerate in Baghdad,
territories far from the center of the Caliphate, raised the flag of independence, and near land seek a kind
of internal independence. And this situation has the strength and weakness in terms of socio-economic
conditions of each region and the presence of independence leaders. So that the world of Islam in this era
changes into competition arena and desires of lust, anxiety and anarchistic.
www.saussurea.org
SAUSSUREA (ISSN: 0373-2525), 2015
Volume 4(2):PP 167-187
RESEARCH ARTICLE
References:
1- The Holy Quran.
2- Ikhwan al-Safa, Epistles, vol. 3, Cairo: no date, 1347 AD.
3- Ikhwan al-Safa, Al-Resalah Al-Jamiah (The message of University,), research: Arif Tamer,
Volume I, and Beirut: Dar Maktabat Al-Hayat, no date.
4- Al-Desouqi, Omar, Ikhwan al-Safa, publication of Dar-Ahiya, Arabic books, Cairo, 1366.
5- Bahrami Ahmadi, Hamid, research on population of Ikhwan al-Safa and their opinions and
thoughts, Journal of Imam Sadiq (AS), No. 6, 1388.
6Pour Hassan, Qasim, the wisdom of Shia and Ismaili, Tehran, Sadra Islamic Philosophy
Institute, first edition, 1390.
7Halabi, Ali Asghar, history of Iran’s philosophers, Tehran: publication of Zavar, 1361.
8Halabi, Ali Asghar, History of Islamic civilization, Tehran, mythology, 1372.
9Enayat, Hamid, "political insight of Ikhwan-al-Safa", translated and annotated by Farzin
Ghafuri, political-economic information, Issue 9 and 10, May and June 1377.
101112-
Qani, Qasem, history of Sufism in Islam and its evolution, Tehran, publication of Zavar, 1356.
Fakhuri, henna, history of philosophy in the Islamic world, Tehran: time book, 1358: pp. 199200.
Ghamir, John, the Ikhwan al-Safa or intellectuals Shiite, translated by Mohammad Sadeq
Sajjadi, Tehran, publication of Phalsaphe, 1362.
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