The author investigates such an important aspect of Sufi role in sociopolitical life of Iran and Central Asia under Timur (Tamerlane) as conflicts. She also attempts to analyze some noticeable incidents involving famous Sufi mentors of the 14th–15th centuries. The author considers the above-mentioned conflicts in a context of power struggle in Iran and Transoxiana that preceded the reign of Tamerlane and focuses on the interior Sufi competition between the local shaykhs for influence. A thorough study of resolution methods adopted by Tamerlane demonstrates the transformation of his priorities due to various factors — from political to personal, considering the position of the close Sufi circle.
Several Sufi shrines important for Iranian mysticism are located in the region of Khurasan. One of them is the mausoleum of shaykh Ahmad from Jam — a 12th-century Sufi mentor, also known as «Ahmad-i Jam». Ahmad’s circle of devotees burgeoned into a significant Sufi community of the region while his descendants maintained the shrine and enjoyed beneficial positions in Khurasanian state and society.
The article explains the main functions of Sufi center as a place for the joint religious rites, meetings and debates, where representatives of various movements could exchange religious experience. Based on the materials of Sufi hagiographies and correspondence, the author also attempts to assess the role of Islamic mysticism in the political events in the Middle East and investigate the relationship between the descendants of Ahmad-i Jam and the rulers of the 14th–15th centuries — the Karts, Tamerlane and his son Shahrukh. Special attention is paid to the role of the Jami shaykhs in the Tamerlane’s conquest of Khurasan and subsequent events.
The article deals with a notable episode within the phenomenon of the so-called “itinerant court” that includes performing pilgrimages (ziyarat) to the shrines of Muslim saints by the Timurid ruler Shahrukh. The study is based on the materials of dynastic chronicles and considers the most significant pilgrimage routes for the sovereign, its stages, as well as the purposes of these visits. Priority is given to the most frequently visited Sufi communities and the peculiarities of Shahrukh’s interaction with their leaders and other inhabitants. At this point an important question considering what was primary for him — the idea of ruler’s personal piety or utilitarian motives — arises. A thorough analysis of the chronicles demonstrates that the pilgrimage not only provided spiritual satisfaction, but also contributed to the growth of the ruler’s political significance.
