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sima rahmanifar; hossein ghasemi
Abstract
Examining ancient fiction texts as a source for reflecting the political, social and cultural conditions of the past ages can, in addition to being a confirmation of other historiography sources, also reveal the thoughts of their creators, as the people of the pen and knowledge of those times. The tale ...
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Examining ancient fiction texts as a source for reflecting the political, social and cultural conditions of the past ages can, in addition to being a confirmation of other historiography sources, also reveal the thoughts of their creators, as the people of the pen and knowledge of those times. The tale of the mouse and the cat by Sheikh Bahae is one of these fictional texts that includes elements, components, and thoughts that can be directly related to the social and cultural conditions of the time of its creation, that is, the period The reign of Shah-Abbas I, and especially the opinions of its founder, Sheikh Baha'i, were examined. Based on this, the main questions of the upcoming research are what conclusions can be reached from the historical analysis of the above-mentioned story about the place of Sufism in this period, especially in contrast with Sharia, and how the literary text can be used to reflect a specific ideology and discourse. In a period, slow down? Also, what was Sheikh Baha'i's approach regarding the two intellectual spectrums of Sharia and Sufism with regard to his political-religious position? It seems that according to the situation in Iran during the Safavid era and especially during the reign of Shah Abbas I, it is possible to find the definite dominance of the jurisprudence system (symbolized by the cat in the story) over the elements of Sufism (symbolized by the mouse in the story) in this story. He proved the claim with the conversations and evidence provided by the mouse and the cat and also the end of the story. In fact, the early period of Safavid rule can be considered as the dominance of the Sufi system, the period of its continuation, the weakening of this system and the period of its fall with the definitive and final victory of the jurisprudence system and the expulsion of Sufis and Sufis from the sphere of power.
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Razwan Arif Abbas; Nasser Sedqhi; Vali Dinparast
Abstract
Abstract:
One of the Sufi order in Islam is the Qadiriyya Order, whose founder is Sheikh Abdul Qadir Gilani (died 561 AH). In the seventh and eighth centuries, the Qadiriyya order spread in Iraq, then India, the Levant, and North Africa. It gradually gained followers in Kurdistan from the 9th ...
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Abstract:
One of the Sufi order in Islam is the Qadiriyya Order, whose founder is Sheikh Abdul Qadir Gilani (died 561 AH). In the seventh and eighth centuries, the Qadiriyya order spread in Iraq, then India, the Levant, and North Africa. It gradually gained followers in Kurdistan from the 9th century of Hijri. Since then, in the following centuries, the number of followers of this tariqat increased day by day in Kurdistan, Iraq and Iran. So that today this order has followers in these regions, the investigation of how and the causes of the spread of the Qadiriyya order in Kurdistan is the subject of this research. The method of conducting this research is descriptive-analytical and it seeks to answer the question that what factors have caused the expansion of Qadiriyya order in Kurdistan? The findings of his study show that there are several factors for the expansion of the Qadiriyya ordert in Kurdistan, including things such as: the cultural activities of the Qadiriyya Spirtual Leaders, the local power vacuum in Kurdistan, the numerous trips of the sheikhs to various regions and the propagation of the Qadiriyya Order among the people. Interaction with local rulers or with the Ottoman government was effective in spreading this religion in Kurdistan.The subject of this research is how the Qadiriyya Tariqat spread in Kurdistan during the period discussed by these people. Who were the followers of the Qadiriyya Tariqat in Kurdistan and how did they spread this Tariqat in Kurdistan for the first time is the question of this research.In connection with Qadiriyeh method, several studies have been written, which can be mentioned: Hadidi, Khalil; Dehghan, Ali and Fernia, Naser (2013), in an article titled "Zekr in the Qadiriyya Tariqat" have investigated the rituals of this Tariqat.For the first time, the Qadiriyya Tariqat in Kurdistan was flourished and glorified by the Barzanji dynasty. The founders of this family were two brothers named Isa and Musa (at the end of the first half of the 15th century), who settled in Barzanjeh, which is one of the villages of Shahrzour,
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sajjad omidoiur; abolfazl delavari
Abstract
The concept of national identity holds significant importance in today's nation-building project and is a fundamental element of social capital. However, the role of Sufis in this project presents a complex challenge. It is crucial to determine whether national identity and a positive perspective ...
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The concept of national identity holds significant importance in today's nation-building project and is a fundamental element of social capital. However, the role of Sufis in this project presents a complex challenge. It is crucial to determine whether national identity and a positive perspective on Iranian nationality are present among Sufi followers, a question that has received limited attention within the Sufi community.
Conventional wisdom often characterizes Sufis as primarily non-nationalistic, with a cosmopolitan or even a hereafter orientation. Consequently, the concepts of nationality and national identity are perceived as having minimal relevance in their works, thoughts, and daily lives. This study seeks to challenge this perception by examining the degree of emphasis and inclination toward national identity among the followers of the 'Ahle Haq' Sufi order, one of the largest Sufi groups in Iran.
The research, conducted using phenomenological analysis in the cities of Sahneh, Sarpol-e Zahab, and Dalahoo in the provinces of Kermanshah and Lorestan, involves 21 participants from the target community. The findings reveal that the lived experiences of these followers are notably influenced by their Sufi order identity. Surprisingly, their Sufi order identity not only coexists harmoniously with their national identity in their daily lives but actively contributes to it in various ways.
Consequently, concepts such as homeland, history, language, literature, and national heroes emerge as significant elements that further strengthen the inclination toward national identity among the followers of this Sufi order. This finding challenges the common notion that Sufis are disconnected from concerns related to national identity.
This article employs qualitative research methods, utilizing semi-structured interviews, observations, and participation for data collection. The sampling method is purposive, allowing for a focused selection of participants aligned with the research objectives.
In summary, this study uncovers the intricate dynamics of identity within Sufi communities in Iran, illustrating the coexistence of Sufi and national identities. This complex interplay between identities challenges prevailing assumptions about the role of Sufis in the nation-building project and provides valuable insights into the multifaceted nature of identity in contemporary Iranian society.
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majid montazer zohouri; Darywsh Barati Dasht Rahi
Abstract
The city of Susa, In the north of Khuzestan province, it is one of the first ancient places where extensive archaeological researches have been conducted. In 1947, the French archaeologist Roman Grishman managed to discover a building known as a monastery in the northeast of the mosque of the early centuries ...
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The city of Susa, In the north of Khuzestan province, it is one of the first ancient places where extensive archaeological researches have been conducted. In 1947, the French archaeologist Roman Grishman managed to discover a building known as a monastery in the northeast of the mosque of the early centuries of Susa, located in the northeastern vicinity of the early centuries' mosque in Susa. Initially, upon observing the alignment of the building's wall with the mosque, he speculated that the structure might have served as a governmental or palatial edifice. Then Monique Kervran introduces this building as Rabat or the Monastery. Now, based on the writings of Al-Maqdisi, a 4th-century geographer about his visit to a monastery in the city of Shush, we can highlight the influence of Sufism or mysticism in this city. Given its antiquity, dating back to the early centuries of Islam, this monastery holds significant scholarly value and offers insights into the architectural origins as well as the behavioral and ideological framework of monastic life. The primary focus of this study is to investigate the architectural origins of the Shush monastery and analyze the religious practices that influenced its construction. The authors aim to provide a comprehensive understanding of the structure and cultural significance of the monastery based on archaeological evidence. Does Shush Monastery have a structural connection with religious buildings and ideological systems before Islam, or is it derived from the foundations of the Islamic era? The following research used the descriptive-analytical method and the archaeological-historical order to address answers to raised questions. Archeological evidence indicates that certain architectural elements of the Susa Monastery are consistent with the Mehrkadeh from the Sassanid era found in southern Iran, which subsequently influenced the architecture of the middle and later Islamic periods. Some religious practices within the monastic system have their origins in pre-Islamic beliefs.
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Amir Pourrastegar
Abstract
European's travelogues are important in understanding "another view", in anthropology and cultural-social history studies area. Sufism and Dervishes are one of the prominent topics in European travelogues, especially in the Qajar era. From this perspective, the present research is based on the ...
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European's travelogues are important in understanding "another view", in anthropology and cultural-social history studies area. Sufism and Dervishes are one of the prominent topics in European travelogues, especially in the Qajar era. From this perspective, the present research is based on the analysis of the travelogues of the European travelers of the Qajar era, who have described and sometimes analyzed dervishes in their reports. It’s obviously clear that issues such as:Sufi dynasties considering Dervishes as a class, Sufism lineages, and Dervishes' behavior and worldview are often associated with ignorance of Sufism, prejudice, superficial, and incognito. The approach of this research shows the four components of "Oral Dervish Literature", "Beliefs", "Beggary and Unemployment", "External journey", "Spells and Magic". "Using intoxicants and hypnotic substances" are more prominent in western travelogues. A few of these travel writers, including Polak, Browne, and Gobineau, have an Orientalist approach in its research-following sense towards Sufism and have combined it with their observations; Among other things, they have presented reports about the Sufi dynasties of the Qajar era, especially Ahl al-Haq, the origin of Sufism, and Iranian Enlightenment thought. Apart from this, in other travelogues, the spirit of Sufism is often not mentioned. In most of these travelogues, Sufism and mysticism have been relegated to the school of laziness and unrestrainedness, and wandering dervishes and storytellers have been portrayed as addicted to weed and marijuana. The results of the description and analysis of the aforementioned travelogues show that the reports of these travelers about Sufism in the Qajar era has only been narrated in the form of "affected dervishism", along with "generalization", "defects", "strangeness" and " Magnification".
Ali Akbar Tashakori Bafghi
Abstract
Moghul's invasion of Iran led to the spread of insecurity, destruction of civil infrastructure and religious-ideological vacuum caused by the toppling of the kingdom. This not only improved the status of Sufism as the center of attention for the common people to avoid the governors' tyranny but also ...
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Moghul's invasion of Iran led to the spread of insecurity, destruction of civil infrastructure and religious-ideological vacuum caused by the toppling of the kingdom. This not only improved the status of Sufism as the center of attention for the common people to avoid the governors' tyranny but also made the faraway areas an ideal place for the cultural elites. Given the above, Yazd was considered as one of the central areas for attracting Sufism because of the Atabaks’ policies in maintaining relative peace and security on the one hand and the Ale Mozaffar's leadership on the other hand. Sufists shared a number of features which included running a simple life, inviting people to submission and trust in God, coordinating with the religion and avoiding interference in the administrative affairs. As a result, the Sufists were appealing to both governors and common people from two perspectives: legitimizing the power structure and soothing the social problems. Therefore, while the positive tendency of the governors and local authorities led to the construction and financial support of Sufi centers, the Sufi shaykhs' dignity represented their reputation and distinction from the common people. The present paper endeavors to study the Sufism status in Yazd during the 8th century A.H taking into account the prevailing views of the time, social reputation of the Sufi shaykhs and the support rendered by the local authorities as well as the Mozaffari rulers.
