جستجوی مقالات مرتبط با کلیدواژه « مهاجرت » در نشریات گروه « ادیان و عرفان »

The Baḥārina (meaning ‘Bahrainis’) were among the most important Shiite social groups in Bahrain from the early Islamic centuries up to the contemporary era, forming the greatest population section of this region for long centuries. In the last two centuries, many of them have migrated to the nearby lands for different reasons. The destination of many Bahraini emigrants, especially their Shiite jurists, was the southern cities of Iran, including Bandar Lengeh. This study seeks to use historical sources and a descriptive-analytical method to examine the relationship between the migration of Baḥrāni scholars and spread of the Shiite teachings in Bandar Lengeh. The main question of the study is as follows: “What has been the effect of the migration of Baḥrāni jurists on the spread of the Shiite teachings in Bandar Lengeh during the last two centuries?” The findings of the study show that many Baḥrāni jurists migrated to Bandar Lengeh due to religious strictness of the Sunni rulers of Bahrain and, on the contrary, the better conditions in the northern coasts of the Persian Gulf. After their settlement in Bandar Lengeh, they played an important role in social and cultural-religious evolutions of that region by composing Shiite jurisprudential and doctrinal books, establishing religious places (mosques, husaynias, religious schools) and taking over governmental posts related to their positions (imams of congregational and Friday prayers, judgment, and presidency of endowments).

The present article investigates the reasons for migration of Ash’arites to Qom city and its effect on the social development of that region. Identifying the nature of migration in its historical conditions and considering proper factors for explaining its reason necessitate a broad historical research. Of course, it necessitates explanation social issues and concepts. Durkheim held that migration can gradually weaken social solidarity or bias. However, the Ash’arites of Qom could preserve the models of prejudice and bias for a long time, and perhaps the mystery for their perpetuation as a unique tribal identity was this very fact. Ash’arites in Qom, while preserving the cultural models of prejudice and the capability of social adaptation, affected the institute of religion and became the innovators of evolutions in social and economic spheres such as digging aqueducts and revival of villages in a way that they played a basic role in evolution of scattered villages and their turning into integrated villages (later districts of Qom).

Various factors have been effective in the process of diffusion of Shiism in certain areas of Kurdistan in recent centuries. Among them, we may refer to the role of kings and rulers and the position of some certain areas of Kurdistan among some clans of Kurdistan (such as Ahl Ḥaqq, Sārelī, Shabak, Bajīrān and Alawī) and the influence of extremist Shiites on them. In this process, however, the role of migration of certain clans form Kurdistan to Shiite areas and Kurds’ widespread following Sufi beliefs and thoughts have special status in the growth of Shiite beliefs and, accordingly, Shiism. Here, we attempt to analyze the effect of the variables of migration and Sufism’s widespread dominance on the growth of Shiism in Kurdistan.
Common manifestations of Sufi orders and Shiism in Kurdistan were one of the effective factors of the leaning of Kurd clans to accepting Shiism in recent centuries. The Kurd clans’ migration is an undeniable factor in the growth of Shiism among groups of them. Emigrant clans, influenced by the new environment, changed their culture, language, clothing, customs, rites and religious leanings. Here, we try to trace the effect of this factor on the growth of Shiism in Kurdistan and analyze its various angles.