Wherefore the Sufis migrate to the subcontinent during the Safavid era

With the formation of the Safavid government, For various reasons, such as political, social and religiousMany Iranian elites, Like followers of Sufi creeds, Forced to flee home and migrate to other parts of the Islam world, especially the Indian subcontinent,infact, Specific conditions have arisen in Iranian Safavid community, Such as the presence of Shiite scholars from some parts of the Islamic world in Iran, Their intellectual  differences and criticism of Sufism, Creating disagreements, Between the Safavid kingdom and the protection sufis, in spite support of the Safavids for the long time, at this stage,They became their rivals, and in thise period Provided decline of Sufism conditions,In fact, In this change of approach, from Sufi Shiism, to the Shi'ism, many ofSuficreedssuccumbed to this ideological change, Along with this situation,Suitable conditions in the subcontinent, Particularly religious tolerance and material and spiritual protection ofimmigrants,with the governorates of this region, such as Gurkhanis, and other regional governments,The cause and the source of the vast majority of Iranian Sufi elites came to this area. This paper, by using an analytical descriptive method, seeks to answer this question: what factors in the Safavid period have contributed to the motivation of the migration of the Sufi Tories?.
  With the formation of Safavid government, a lot of elites from Iranian society, such as proponents of Sufi Tarigha, were forced to leave home and migrate to other regions of the Islamic world, including the Indian subcontinent. In fact, certain conditions have been arisen in the Iranian society of the Safavid era, such as the presence of Shiite Ulema from some regions of the Islamic world in Iran, (Farhani Monfared, 85: 1996), their thought and intellectual dissensions (Mazavi, 152: 1984), sharp criticisms of Sufism (Hedayat, 375: 2006, Hossein Zade, 38: 2000), and the emergence of differences between the Safavid kingdom and their supporting Sufisas the internal factors of immigration which at that time became their rivals,severely weakened one of the most important pillars of the Safavids power, both in the Tarigha period and in the period of their movement and government (Falsafi, 183: 1968), In this situation, the Safavid Tarigha, changed from Sufi Shi'ism to Shi'ite Faqih, and as a result, many Sufi Tarigha, became the victims of this ideological change. In parallel with this unfavorable domestic situation, the proper conditions existing in the sub-continent which was the main external factors of migration, led to the migration of many Iranian Sufi elites to the region. Meanwhile, the religious tolerance and material and spiritual supports of the governments of this region, including the Gurkhanis, as well as the sultans of some regional governments, have been heavily influenced by the motivation of immigrants (Razi, 61: 2012). Hekmat also explains that Sufi’s thoughtscoming from Irannot only influenced Indian culture and thought, but alsoimpressed themselves (Hekmat, 52:1958). With this explanation, the main purpose of this paper is to clarify the existing ambiguities in various aspects of these migrations, Because the vast exodus of Sufis and sympathizers of Iranian Sufis to India during the Safavid period is considered to be a catastrophe that, with the clarification of its nature, many of these ambiguities will be eliminated. Indeed, despite the investigations carried out by researchers in various respects, this issue remains uncertain. Therefore, the main question in this paper is that during the Safavid period, what factors contributed to the motivation for the migration of the Sufi Tarigha from Iran? In connection with this, the hypothesis has been madethat the source distracting factors and destination attractors have been effective in shaping the migration of the followers of this trend. The research methodology of this paper, based on the nature of the subject, is analytical-descriptive and the method of data collection, is in the form of a library researchin which, it has been tried to usethe relevant resources, to discuss the main reasons for this important historical event and its main aspects, external and internal factors that have occurred in Iran and beyond its geographic region during the Safavid period. The political power of Safavid should be considered the beginning of the decadence of Safavid Sufism. Especially, after the establishment of the Safavid dynasty, they considered themselves the partner of the power and misused the status of the Safavid government(EskandarBeike Monshi, 122:1987). As a result, from the very beginning of the political life of the Safavids, between the perfect Master who became a despotic kingdom of the Safavid government, and their supporting Sufis, a challenging situation was emerged and the perfect Master sought to weaken and eliminate this unwanted partner through various means and methods(Falsafi, 183: 1968). In other words, moral degradation brought the situation of the Sufis to a place where, in many cases, they were treated with violence and humiliation (Brown, 85: 20: 1990). Yet, the participation of the jurists in the Safavid government left a deep impression on Shi'a political jurisprudence. In fact, with the arrival of Shiite scholars to Iran (Farhanimanfard, 85: 1996, Mirahmadi, 54: 1990), the Shiite jurisprudential discourse emerged from Sufi Tarigha and became the dominant discourse of the political and religious structure of the Safavids. Hence, the role of the jurists in the legislature, which was preceded by a customary aspect, evolved on the basis of the Shi'a ruling. (Najafi, 51: 2009). On the other hand, the formation of Muslim regimes in India provided very good conditions for the attraction and activity of followers of the Sufi Tarigha as the external factors of immigration.Aside from these supports, the good conduct of the Sufis with other social groups has had a profound effect on the growth and expansion of the Sufi Tarigha in India. In fact, the development of Sophism in the sub-continent is a result of Sufis effort in learning local languages and their acquaintance with Indian mystics, and the similarity of Indian thoughts with the Sufi mystics, as well as their attempts to learn and apply some Indian practices such as reverse prayers, self-locking method and others, have been the most important factors in the region's attitude toward mysticism (Bojnordi, 445: 2001). Furthermore, it should be noted that the Sufi established good relations with Muslims and non-Muslims, particularly those of Hindus, and due to some teachings such as equity and equality, virtue, and hospitality were noticed by people.
  Safavids, although at first in the guise of mysticism, began to form their government, but from the very beginning of their reign, the confrontation between Shiite and Sufi teachings provided the ground for gradual decline and the marginalization of Safavid Sufism. In fact, Safavid kingdom immediately became aware of the fact that their supporting Sufis, who at various stages of their alliance, did their utmost to bring powerto Safavids, became a real rival in the new political structure, so they made constant attempt to limit and eliminate this competitor.Meanwhile, the most important and most effective instrument used by the Master of Tarigha, who became the king during the reign, was to take advantage of the new approach in the form of the ideas of jurists who also considered Sufism as their serious rivals in this field. In this approach, the Shi'a jurisprudents denied Sufis who were from various social, scientific, literary and cultural groups and wrotea number of rhetoric against them, a problem that had been less common in Iranian history. In this situation, the establishment of two important centers of power - the institution of monarchy and the institution of the Shari'a - together, created a complicated situation for the Sufis. In fact, in this approach, Shiite scholars used all their theoretical and practical efforts to completely eliminate rival discourse from the religious beliefs of the general public and the Safavid government, which brought significantsuccess. Therefore, the emergence of these complicated conditions for Sufi Tarigha in the political geography of Iran, led to the recognition of immigration to India as the most important solution. Thus, they came to a land that can be considered a part of the cultural geography of Iran, a land which, due to the presence of powerful supporters, the present state dynasties, as well as the appropriate cultural and social conditions, provided a suitable platform for these migrations and has led to the excellence of Sufi Tarigha in this land.In other words, all these factors, together with the lack of security in the society, which was in the midst of decadence, led to the widespread migration of elites and various social groups, which could be interpreted as a phenomenon of brain drain that is caused by unfavorable social conditions.