جدلية العلاقة بين أولياء الصوفية و السلطة الحاكمة بإقليم طرابلس الشيخ عبد السلام الأسمر (880-981ه 1475-1573م)‎ أنموذجا

Abstract EN

From an early period, the Tripoli region has succeeded in attracting many Awlaiya and Sufi experiences.

It radiated its immediate and sometimes remote surroundings and made it a special place, a theatre and a seat for a rich spiritual life centred around corners, mosques, and ribat, or science and mysticism, and they had their role in spreading and spreading the religious culture of their time; Although most of the Sufis maintained an ascetic tradition, it remained alive, producing a loyalty model whose most important components were; Fasting, standing, piety, asceticism, ascetic, constriction, lethargy, abstinence, reducing food and clothing, and refraining from taking up the judiciary, and from dealing with the Sultan.

However, the ruling authority often took a hostile stance from these mystical groups, after those groups saw that complete isolation was something produced by the past with its circumstances, and they could no longer abide by it, because their era witnessed the worsening of adversities, and the darkness of those in power and prestige who were led by their desires were forced.

And their destructive desires to prolong their stay, so they fought the followers of God from the Sufis, and perhaps the ordeals that Sheikh Abd al-Salam al-Asmar (880-981 AH / 1475-1573 AD) gave a clear picture of the dialectic of the relationship between the Sufis' awliy and the ruling authority during the ninth and tenth centuries AH / fifth and the sixteenth century AD.

The research aims to discuss a set of questions, the most important of which are : How did the tragedy of the Shaykh Abd al-Salam Al-Asmar's emerge, what are its causes?, and how did the matter develop to the point of exile, tracking and pursuit with the aim of eliminating it? Was his refusal to deal with political power, and his ability to establish a parallel authority with a religious, spiritual, and social tributary, linked to the public and the increasing number of visitors coming to him, the reason for his ordeals with his life and his family after his death? Was the Tripoli society at that time when the Shaykh's lived, suffering from a crisis or a crisis that formed a ground that allowed his mandate to recover, as a charismatic movement? Are the conditions of political chaos, the loss of security, the stagnation of economic conditions, and the resulting social strangulations, the spread of injustice, authoritarianism, corruption, bayonet, invasion, fear, disasters and natural scourges, the reason for the search for alternative solutions, especially the ability of the governor to solve all dilemmas in actual or imaginary ways resulting from a compensatory psyche ?