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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 Ikhwan-

al-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 ( :

الصفاء فانهم عماد اذا استنجدتهم و ظهور و ما بکثیر الف اخ وصاحب وان عدوا واحدا لکثیر علیک باخوان

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. 99-

100 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 - Ikhwan al-Safa, no date, vol. 1, p. 181

2 - Halabi, 1372, pp. 165-166

3 - 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 - Halabi, Ali Asghar, history of Iran’s philosophers, Tehran: Zavar publication, 1361, p. 163

2 - 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 ex-

history 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-al-

Safa 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 non-

Arabs 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 -Idem, p 10.

2 - 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

2 -Qamir, 1362, p 10

3 - Idem

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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-al-

Safa, 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 - Idem, p 14

2 - 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, political-

economic 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:

1- Artisans and craftsmen;

2- Traders and businessmen;

3- corpsman and politicians (politician master);

4- Brokers and employees and wage;

5- The disabled, the unemployed and indolence;

6- 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

2 - Idem

3 -Idem

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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

2 -Idem, p 258

3 - Idem, pp 260-261

4 - Ikhwan-al-Safa, 1347 AD, vol. 1, pp. 99-100

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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: «وتلک االیام نداولها بین الناس»1

according 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: «فان حزب هللا هم الغالبون» 2

stand up to help it 3.

Although Ikhwan-al-Safa in their epistle discussed about government and politic but in epistle: »Al-

Heivan 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

2 - 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

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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 - Idem, p 486

2 - 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.

SAUSSUREA (ISSN: 0373-2525), 2015 Volume 4(2):PP 167-187

RESEARCH ARTICLE

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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.

6- Pour Hassan, Qasim, the wisdom of Shia and Ismaili, Tehran, Sadra Islamic Philosophy

Institute, first edition, 1390.

7- Halabi, Ali Asghar, history of Iran’s philosophers, Tehran: publication of Zavar, 1361.

8- Halabi, Ali Asghar, History of Islamic civilization, Tehran, mythology, 1372.

9- Enayat, Hamid, "political insight of Ikhwan-al-Safa", translated and annotated by Farzin

Ghafuri, political-economic information, Issue 9 and 10, May and June 1377.

10- Qani, Qasem, history of Sufism in Islam and its evolution, Tehran, publication of Zavar, 1356.

11- Fakhuri, henna, history of philosophy in the Islamic world, Tehran: time book, 1358: pp. 199-

200.

12- Ghamir, John, the Ikhwan al-Safa or intellectuals Shiite, translated by Mohammad Sadeq

Sajjadi, Tehran, publication of Phalsaphe, 1362.