دیدگاه ‏های اقتصادی فرقه کَرامیه از انکار کسب تا مصادره اموال در دوره غزنویان متقدم(421351ق)

یکی از مهم‏ترین فرقه ‏های مذهبی که از قرون سوم تا ششم ه.ق اوضاع سیاسی و اجتماعی خراسان بزرگ را تحت تاثیر قرار داد، فرقه کَرّامیه منسوب به ابوعبدالله محمد بن ‏کَرّام سیستانی(متوفی255ق) بود. اینان به ویژه در پیوند با دولت غزنویان مهمترین دوره اعتلای سیاسی خود را تجربه کردند. کَرّامیان که به اهل زهد، صرفه‏ جویی، قناعت و ریاضت اقتصادی مشهور بودند، در دوره غزنویان به طور مشخص همسو با سیاست اقتصادی دولت به اخاذی، رشوه ‏گیری و مصادره اموال مخالفان روی آوردند. این تحقیق با روش توصیف و تحلیل تاریخی در پی پاسخ به این پرسش است، که زمینه‏ های تغییر دیدگاه کرامیان از تحریم کسب به فعالیت‏ های اقتصادی و کسب معیشت چه بوده است؟ یافته‏ ها در این خصوص نشان می ‏دهد، که کرامیان و پیروان‏شان همواره دارای دیدگاه اقتصادی مشترکی نبودند. عدم تقیّد و نیز تظاهر و تساهل در مبانی اعتقادی، ماهیت پایگاه اجتماعی پیروان این فرقه متشکل از طبقات فرودستِ جامعه و نیز تجار و پیشه‏ وران شهری که خود معتقد به کسب و کار بودند و همچنین در نتیجه فرصت سیاسی که برخی سلاطین غزنوی بنابر مصالح خویش در اختیار رهبران کرامیه گذاشتند، عملا موجب تغییر دیدگاه اقتصادی و جایگاه اجتماعی و سیاسی آنان شده ‏بود، چنانکه همسو با سلاطین غزنوی در مصادره‏ ی اموال مخالفان به عنوان یکی از محل درآمدهای نامنظم نقش موثری داشتند. از این منظر حمایت غزنویان از کرامیان نیز بی‏ تاثیر از انگیزه ‏های اقتصادی نبوده است.

the economic views of the karamiya sect from sanction of kasb to confiscation of property in the early ghaznavid period (351 421 ah)

introductionkaramiya sect was one of the most important and influential religious sects during the 3rd to 6th centuries of hijri. this sect emerged in the 3rd century of hijri as a branch of the hanafi religion. they rejected the followers of other religions including sunni and shia and other sects. in contrast, sunni and shia scholars and even sufis considered them atheists and infidels because of their beliefs. here, the aim is not to examine all the existential, theological, jurisprudential, religious and historical dimensions of the karamiya sect, but only their economic views based on the prohibition of kasb, as well as the grounds and reasons for changing their views during the ghaznavid period.material and methodsthis research was conducted based on primary sources and some new research related to the method of historical description and analysis.discussion and resultskaramians basically denied kasb and on the other hand, they believed that god is always the provider. in fact, they turned to the tradition of reliance on allah based on a verse from the qur'an, which means: your sustenance is in the sky. but the question here is why the karamians gradually turned to extortion, collection and confiscation of property despite their sufi faith and profession and economic austerity. part of this tendency and practice is related to the social nature of the supporters and followers of this sect. most of the supporters of this sect were from the low and poor classes of the society, and whenever they got an opportunity, they greedily sought to eliminate hunger. also, rural farmers and urban artisans and merchants were among their followers, who, contrary to the slogans and propaganda of karamiya leaders based on prohibition of kasb, business and profession were an integral part of their daily lives. those karamians who appeared as sufis and lived in monasteries were not indifferent to earning, but their way of earning and livelihood was apparently based on the tradition of trusting in god. but in practice, relied on the incomes, gifts and offerings of the monasteries. apart from this, karamians lacked codified and coherent jurisprudence regarding economic affairs and financial issues. but their rulings, especially in the field of the sufficiency of verbal confession for faith, being a hypocrite and hypocrite believer, the correctness of prayer, fasting and hajj without intention and the correctness of praying with impure clothes indicate that they do not adhere to it was the principles. in addition, the political opportunity that the ghaznavid sultans provided to their leaders caused them to theoretically distance themselves from their first views and turn to gaining status and livelihood and confiscating the property of others, especially the shiites.conclusionskaramians basically denied kasb. in fact, they turned to the tradition of reliance on allah, but given the nature of the different social classes of their followers, including rural farmers and urban artisans, kasb was an integral part of their economic life. some of their beliefs, such as verbal faith, can also be interpreted as indicating a generalization of tolerance in other matters, especially tolerance in the field of kasb. in addition, the political opportunity that the ghaznavids provided to the karamians revealed their desire to acquire and accumulate wealth, especially considering their long standing enmity with other religious groups, who played a major role in extortion, bribery, and confiscation of others' property.