جستجوی مقالات مرتبط با کلیدواژه « تصوف » در نشریات گروه « علوم سیاسی »

The importance of opinion in the thought and practice of jurists in different periods, from the beginning of the era of the disappearance of the cobra to the Qajar period, shows the ups and downs and movement in an evolutionary path. After the Safavid dynasty came to power and the transition from the era of Taqiyyah, we witness the cooperation of the jurists with the Safavid government and the acceptance of Safavid government positions in the form of the jurists' shari'a guardianship and the Muslim monarchy of Dhu Shaukat. The fall of the Safavid dynasty and the coming to power of the Afghans, Nader Shah and Zandiye caused the collapse of the political and religious relations of the Safavid era, and political positions were taken from the jurists, and in the context of the society, three religious currents, Usuli, Khabari and Sufi, competed and clashed; But the outcome of this political and socio-religious conflict at the end of the period of intercession and the beginning of the Qajar era is the promotion of the status of jurists and the acquisition of independent social authority, which did not derive its power from the appointment of sultans, who obtained it from the people, and the kings needed their permission. . Now the question arises, why and how did the jurists change from cooperating with the government and the power attributed to the sultan to relying on the people and social authority? Using Skinner's theory of intentional hermeneutics and analysis of environmental conditions and discourse and religious contexts, this hypothesis has been proven that the developments in Shia jurisprudence, especially the topics of ijtihad, taqlid and khums on the one hand, and environmental changes and the occurrence of social conditions on the other hand, In a hundred-year process, ...

The Mongol invasion and its subsequences on Iranians” lives, property and lifes, is not a one-dimensional issue that can be explained only baced on the Mongols” primitive and non-civilian character. It can be said that this invasion and inhabitate in Iran by the Mongols and their descendants, the Ilkhanate, were the result of various factors, maybe they identified themselves to Iranians. In addition, the conflicts between the Iran”s mystic Shiites and the government are among the important factors that brought out them closer to the Mongols and provoked the invasion. The Ilkhanate, like their ancestors, found some similarities between themselves and defeated Iranians, and even in some parts of their political life were fascinated by some internal currents of Iran, including Sofia; it coused they as a diciple obeyed from spiritual guides who were from defeated Iranians; It was a kind of charismacy that led the Ilkhanate to fully support the Sufi spatial identity, the monastery; although the numerical expansion of monasteries in the Ilkhanate era, indicates the widespread support of the government for them; the study of the architecture of the monasteries shows the appearence and illustration of the concepts of Sufism, including the dominance of the Qur'anic meanings, the purification of the soul and the strengthening of the soul in the architecture of monasteries in this era.

The connection between Sufism and politics in the contemporary history of Afghanistan began with the establishment of Ahmad Shah Abdali's Government (1747). Ahmad Shah Abdali had a good relationship with other Sufis. The Dastarbandi (turban ceremony) tradition has been established for the kings at the hands of Sufi elders and gained their support in his campaigns. The role of Sufi elders during the reign of Durranis and Muhammadzais is also very important. With the invasion of Britain and the Soviet Union and the emergence of internal conflicts between local rulers, the presence of Sufis in the country's politics increases. From the perspective of "Political Sociology" whose main topic is the analysis of mutual relations between the government and social forces? The possibility of finding the open and hidden role of the leaders of the Naqshbandiyya, Qadiriyya and Chishtiyya sects, opposing political officials, supporting them, reacting against the British aggressors has been investigated. Sufis have always played a role in the political and social developments of Afghanistan and have enjoyed great respect and closeness in the government systems. With the British and Soviet invasion of Afghanistan, the Sufis mobilized the people against the colonial forces by organizing their political and jihadi activities in the form of political organizations. Although the relationship between Sufism and politics in Afghanistan had ups and downs but Sufis have always been respected in the government. Kings and ministers participated in their assemblies and monasteries and were consulted for the administration of the country. In the contemporary history of Afghanistan, Sufis have always resisted internal oppression and injustice and foreign aggression, as mentioned earlier.

The main question of the article is how has been the quality of relationship between the Sufi sects and the political ruling in contemporary Afghanistan and their role in the country’s political power?

The hypothesis is that Sufis, within sects of Naqshbandiyya, Qadiriyya and Chishtiyya, have had a significant influence on high-raking offcials, and the courtiers and royals in Afghanistan. Their elders and leaders have played a crucial role in the Afghan politics and power systems. They often played greater contributions in the removal, appointment of kings and political leaders and legitimizing the power as well as creating political parties in the country.

The current study has been conducted, based on content analysis method which is a type of qualitative analyses and from the point of view of "Political Sociology" whose principle subject matter is the analysis of mutual relations between governmental power and social forces in contemporary history of Afghanistan. One can examine the visible role of the leaders of the Naqshbandiyya, Qadiriyya and Chishtiyya sects in confronting political officials or supporting them or their reaction against the British and Soviet aggressors.

The link between Sufism and politics in the contemporary history of Afghanistan is undeniable. The elders of Sofia always have a special place in the political and power apparatus of Afghanistan.  They have played an important role in deposing and installing kings and emirs and legitimizing their power.  As mentioned, Ahmad Shah Abdali was a follower of Naqshbandiyya sect and he established the tradition of coronation and turban cermony by the Sufis elders. He enlisted the support of Sufi masters to persuade his followers and disciples in the fields of warfare and politics.  But his sons and descendants could not use the capacity of the Sufis like him. With the arrival of Muhammadzais, the amirs of that time also maintained the relations by establishing causal links through marriages with the Sufi families, in order to gain their support. With the invasion of British troops into Afghanistan, a new chapter was established in the relationship between the Sufis and the government, and the Sufis took a step with political and jihadist movements established in the political and power scene of Afghanistan and engaged in armed struggle with the aggressor forces and their internal agents.  In general, elders and followers of Naqshbandiyya and Qadiriya sects have been more involved in the politics and power system of Afghanistan than other sects. Basically, in the contemporary history of Afghanistan, apart from legitimizing the political government, Sufi leaders played a prominent role in resolving the family disputes of the nobles or taking power by the local rulers. Sometimes they themselves had a place in the governing body. But with the passage of time and the involvement of new elements and factors in the political situation of Afghanistan, it seems that the influence of this group in politics and power has decreased compared to the past. The responsible factors can be analyzed in other research works.

The results of the research show that the connection between Sufism and politics has always been accompanied by ups and downs since the beginning of Ahmad Shah's reign. he had a good relation with other Sufis. The Sufis also supported him during his campaigns. But with the invasion of British forces and then Russia into Afghanistan, the Sufis rushed to the political and power scene of Afghanistan with greater coordination and started an armed struggle against the aggressor forces and their internal agents.  In addition, Sufis have played an important and prominent role in various political and governmental positions in recent years.

Superstition is the achievement of a society that has turned away from rationality. Why religious society such as Qajar, especially in the pre-constitutional era, fell into the trap of superstition, is the question that this article seeks.The answer given is due to the unpleasant merging of two different Streams of thought: the stream of jurisprudence-hadith based and the stream of Sufism. In general, neither of these two can be considered independently and necessarily the cause of the spread of superstition, but according to the social conditions of Iran and due to the proximity of the epistemological foundations of these two Streams of thought, reducing the position of rationality, Sufism hadith-based jurisprudence limits the space for dynamic and rational jurisprudence. Sufism hadith-based jurisprudence has overflows of superstition in society; because science is declining in this viewpoint. Therefore, religion loses its ability for correcting and reforming, in the absence of rationality, to answers to new problems; so superstition becomes the only haven of society.The present research is done in the framework of historical sociology and using the method of documentary analysis, by reviewing the works and documents of various intellectual streams of the Qajar era.

In the present research, the author attempts to present a transcript of "developments in the concept of jihad in the heritage of Sufism" by studying the transcendental "system of concepts" and "discovering its main clues" in order to study the meaning of jihad from the point of view of sufism. To achieve this goal, an interpretive theory based on the "Toshihi Hizko Izotsu" method has been used; in its analytical research on "Qur'anic concepts, understanding the changes and developments of these concepts and interpreting the movement of these concepts among the structure of ignorance and the Quranic structure "He used a particular method.
In the present study, one of the most important Sufi duties is to reach the truth, cultivate and refine the soul, and to this end it is necessary to rebellion, that is to prepare oneself for the promotion of the authorities. Therefore, Jihad (Mujahedeh) is not the main demand of the Sufism, but is a subsidiary and periodic tool used by the seeker in its direction, but as the development of the idea of ​​Sufism and its distance from the original wisdom, its implications also developed, and later the connoisseur felt the need to find the religious origins for the Sufi meaning of "jihad", that is, "self-jihad" as the equivalent of "Qatal jihad" and perhaps even above that, and self-jihad became an underlyingand primary principle and the rest of the forms of jihad were introduced as secondary principle. Therefore, the concept of jihad among the Sufism became purely spiritual, and the "Ahl-e-Tariqat" was aimed at the Jihad-i-Akbar, without paying much attention to the vast and diverse arenas of jihad.

This research surveys the role and status of Sufism as one of the most important movements and elements of Islam in Central Asia. In this context, the main focus is on identifying the role of Sufis and Sufi orders, since the emergence of Islam in Central Asia. Thus emphasis will be on the role and status of Sufism during the reign of the Mongols and the Tsarist Russian and especially the effect of policies communist leaders in the Soviet Union and then the independent republics toward Sufism. In this regard, reference is made to the reasons for the repression of Sufis in Soviet era and re-attention the leaders of the newly independent republics give to the Sufism. In this research, we have tried to study the subject using a descriptive-analytical method and using available scientific books and essays in this field. The compilations previously written in relation to Sufism in Central Asia focus more on the historical context and the cultural and Islamic role of Sufism and or its impact on the status of women in the region. Other works also according to their release date, despite the examination of the status and role of Sufism before the Soviet era or the period of the Soviet Union, It was not possible for them to study contemporary times and their adaptation to the past. But the works pointing to the current role of Sufism in Central Asia have had a single-dimensional look, especially their approaches to the use and benefits that Central Asian leaders have of Sufism and there is no mention of the interaction of these actions on the role and status of Sufism in this region and it is only limited to the potential and the possibility of re-emergence of this current in the political and social arenas. But the remarkable matter is that despite more than two decades of independence, the Central Asian republics and the decreasing role of Sufism in the region in comparison to the past, some of these compilations, without explicitly explaining how to reduce the role and place of Sufism in Central Asia, only point to the potential risk of this current and the worries that might make it in the future. Therefore, the main question of this research is “what developments have happened in the role and status of Sufism in Central Asia after the collapse of the Soviet union?” This study tries to indicate and explain that the influential role and status of Sufism in Central Asian societies have declined as a result of the dual policies of the communist leaders towards Sufism. What we mean by “dual policies” is repressive and violent policies in the Soviet era and the flexible policies after independence of the Central Asian republics. In this regard, it is pointed out the reasons for the repression of the Sufis during the Soviet era and the renewed attention of the leaders of independent republics to the Sufism. Accordingly, this research considers the influence of factors such as the challenges of national identity and the emergence of Islamic extremism in the late-Soviet era, which has now become one of the concerns of the Central Asian statesmen. Finally, the paper surveys the impacts of the actions and policies of Soviet communist leaders and independent republics on the role and status of the current of Sufism in general and the Sufis in particular. In fact, Central Asia, which was formerly known as a part of Transoxiana, was embracing Islam after the domination of the Arab troops in this region and then became one of the main centers of Islamic culture and civilization. Meanwhile, the emergence of Sufism played an important role in spreading Islam in Central Asia. Although most Sufi currents, emphasize the internal interpretations of Islam And they are opposed to apparent interpretations of Islam but the formation of Sufism in Central Asia and its continuity have been different from other Sufi currents. They at the same time responded to the theoretical questions, also presented plans for individual, social and political behavior. So that most Sufi movements either developed in protest to corrupt rulers or in opposition to religious literalism. During the 13th and 18th centuries, especially after the Mongols attacked Islamic lands, the Sufis became one of the main pillars of the Central Asian power structure. After the supremacy of Tsarist Russians in this region, efforts to fight the infidel administrations and establish Islamic sharia in society became part of the purposes of the Sufi orders. After the 1917 Revolution, when the Bolsheviks came to power, different conditions prevailed over Islamist groups, especially the Sufi orders in the region. They were well aware of the power and influence of the Sufi Sheikhs and the ability of the Sufis to organize the popular uprisings in Tsarist times. Therefore, the most intense actions of the Soviet government against the endowments (Waqfs) were that the Sufis used these holy places and monasteries to finance their needs and attract the followers and train their disciples. During this period, were imposed severe suppression and conditions of repression against Muslims including Sufi currents and the Sufi orders only succeed to preserve the superficial and apparent Islamic in the region, which is referred to as “parallel Islam”. After the independence of the republics, new leaders having a lot of experiences about how the Soviet regime collided with Sufism, changed their approach to Sufi currents. In the new conditions, from one side Islamic extremist groups were developed that their approaches were far more dangerous than the precedent of the Sufism. On the other side, not only didn’t they deem it necessary to suppress the identity and historical symbols of Sufism but they should be used to create national identity, solidarity and integrity. Hence, Central Asian leaders affected a flexible policy and controller simultaneously. While they sometimes distort the works of the Sufis for their own benefit, they focus more on the reconstruction of holy places and Sufi symbols. However, the Sufi Sheikhs and their ceremonies are heavily under the control of the governments of the region and even sometimes they are banned from doing their rituals and training. Despite the Continuity of some anti-Islamic policies by the leaders of these republics, Sufi leaders have not reacted to these actions and even Central Asian leaders have directly and indirectly expressed their support for this current. Indeed, maybe it can be said that the role and status of Sufism in its historical process in Central Asia, from an efficient current has become a passive current.

The present research aims to investigate the position and quality of the Sufism relations with the dynasty in Safavid and Qajar period. Using the descriptive-analytical research method, the result show that mysticism in the first half of the Safavid realm and also in Mohammad Qajar’s realms have the most political power and they are considered one of the basis of power. Taking the key positions in authority, the Safavid established and promoted their political power and realm and became one of the most powerful forces while their power increasingly developed. However, when greediness and conspiracy of Kizilashes increased, the next kings of Safavid dynasty tried to suppress them and this dynasty lost its power by and by from the second half of Safavid governance. Having suppression the Safavid, most of them emigrated from Iran. Through establishing Zand dynasty in Iran and taking the power of the dynasty, Sufism (Tasawwuf) returned to Iran and resided in different cities and areas. The most critical tribe among them is Darvish Ne’matollāhī who gained very considerable influence in various parts of the country during Mohammad Shah’s period that their power increased again in political scenes and took high political status in Iran.

Imam Mohammad Ghazali, the Islamic world is the greatest thinkers. He is characterized by a multitude of books on various subjects, and she is sometimes the same thing, what is different. Such My Nmayd Abu Hamed has been integrated personality, and the lack of integrity and lack of unity in the works, first of all refers to numerous areas of application context in which he has a pen-tough. This can be critical to the investigation of accidents in the era of his life and he was there, explained. This research aims to use the methodology of Thomas Springs, al-Ghazali's political thought according to Bhrany Ay that dominated his era, examine. This model has four steps: 1. See By Nzmy; 2. identifying pain; 3. rehabilitation of ideal political society; and 4. Provide solution. The purpose of this paper is to investigate the deep relation between thought and works of al-Ghazali's crisis of his era.

This paper seeks to answer the following question: What is the role of Sufism in cultural integration in Asia. It is hypothesized that Sufism plays an important role to achieve cultural integration in Asia and this capacity could be used in cultural diplomacy to promote integration between the different nations and counteract extremism. The theoretical framework of this research is based on regionalism of constructivism theory. In order to the concepts of the regional integration, Sufism and its historic background in Asia, the researcher determined that Sufism has spread throughout Asia, especially in Islamic world. Due to Sufism affiliation with other religious doctrine such as Buddhism, Brahmanism, and the element of affection to Ahlul-Bayt of Prophet Mohammad as a factor of the unity between Shia and Sunni, Sufism has a great potential for integration through cultural diplomacy. In order to achieve this aim, the common religious doctrine of Sufism in the Islamic World and Asia has to be introduced and emphasized through cultural diplomacy to provide opportunities for cultural integration and counteracting extremism and violence in Asia.

Abul Hasan Ali Nadwi is out of the great thinker and reformists of the Islamic World and specially Indian peninsula. In today’s Islamic world his beliefs and thoughs are really worthy of re-reading .He belongs to the Islamic world revival stream who believed in formation of a civilizational Islam through which Muslims could take over the leadership of the whole world. In his civilizational project while highly affected by Sufism beliefs, he gives more priority to spiritual issues than political and social issues. Generally Abul Hasan Ali Nadwi’s beliefs and thoughts should be categorized and analyzed by type in Deobandi’s school. This paper benefiting from the foundational methodology, first studies the social and epistemological groundings of Nadwi’s beliefs and thoughts and then studies his political and social thoughts.The author then focusing on two important political stream in Indian peninsula makes an analysis on the differences between the thoughts of Nadwi as the representative of Deobandi stream and Abul A’la Maududi as the representative of Jamaat-E- Islami stream and finally some critiques on Nadwi’s beliefs and thoughs have been given

Typology of political Sufism is complex. Analysis as an intellectual movement - contemporary Afghanistan is essential . The main idea of this paper is to analyze groups of Sufism in Afghanistan come out of their houses of worship were entered politics.
In this regard, they have created a particular intellectual and political currents.This study analyzes three sects Naqshabandiya, Qaderieh, and Ismailis in Afghanistan.
Sufis in Afghanistan, although politically were active in the past and and may have been united with the government, but the political activity of Sufism in the late decades has been significant.

Today, it seems that the growth of violent instances of Islamic extremism is not limited to Middle East, West Asia and Africa. Other regions of the world such as Southeast Asia –where Islam has been always known as “smiling” and where the nature of historical consciousness of nations has been replete with tolerance due to the long presence of spiritual and ethical religions such as Buddhism, Hinduism and Islamic Sufism – have inclined toward religious violence and extremism. This is proved by the rise of tens of radical Islamic organizations in this region, the growth of religious intolerance especially between Sunnis and Shias as well as joining of hundreds of Indonesian and Malaysian Muslim youth to ISIS. More importantly, the wave of extremism in this region has affected many traditionalist and Sufi movements – which always had an anti-Wahabi nature – encouraging them to change their approach from Sufism and moderate Islam to Salafi and extremist ones. While explaining the cultural challenges of extremism in Indonesia, this paper examines and analyses domestic and foreign elements of the rise and growth of extremism among Muslim traditionalists in this country.

Sufism is an important part of the religious culture of Central Asia's people which have caused the area to become one of the important centers of Sofia. This Research, with a descriptive and analytical method seeks to answer the following questions: 1. What are the most important Sufi orders in the history of Central Asia? 2. How each of the Sufi movements did form and flourish and what is their current status? 3. Does the popularity and prosperity of Sufism in Central Asia for the Islamic Republic of Iran a threat or an opportunity?

Muslim world following the influx of colonial, encountered with Western ideas and formation of the West-oriented ideas and ultimately establishment of the modern state- and of course dependent puppet of Western colonizers-. These states followed infrastructure changes in their traditional society due to the influx of Western thoughts and ideas-that make them executive without investigation-and by the goal of modernization of society and what is regarded as "development". In this regard they know religious as the most important obstacle to the modernization of society and effort to control and limit it. This paper attempts to study Egypt with a focus on the question that "What are the religious policies of the modern state of Egypt toward the religion? "And tries to check this hypothesis that "Formation of the modern state in Egypt and modernization policies was associated with control policy of religion which ultimately led to limitation the sources of political and social power of the religious community groups and the shrinking of their impact and penetration in Egypt". This study was written with institutional approach that studied the religion as an institution in the action of the modern state of Egypt.

The emergence of Sufis (the dervish) in the early Safavid Dynasty with its subsequent religious changes has occupied a remarkable position in the history of Iran. This incident is so important that even the orientalists have made a careful study of its various aspects, from its coming to power to its downfall. The most important characteristic of the Safavid Dynasty, from Shah Ismail I (907-930 A. H.) to Shah Sultan Hussein(1105-1135 A.H.), the last of the kings in this dynasty, whose rule lasted over 200 years, can be taken as making Shi‘ism be recognized as the official religion of the country. This official recognition was proclaimed to the public by Shah Ismail I which in turn opens a new chapter to the history of Iran’s developments.The present article is, in fact, a research work which seeks to study the causes for interaction and co-operation between certain religious scholars and the authorities in the Safavid government, drawing upon library sources and available documents as its method of research. The most important finding of this research makes it possible to have a good understanding of the social and temporal conditions, the influence of the past scholars over the successors, the need to legal laws, the way out of dissimulation, the dissemination of the rightful Shi‘ī school of thought, and, in general, the prevailing cultural and social atmosphere of society under the rule of the Safavid. These issues have to be carefully studied if one seeks to explore and explain the causes for the interaction between religious scholars and the authorities of Safavid Dynasty, after Shi‘ism being recognized by Shah Ismail as the official religion of the country.

Sufism in the Islamic world is rooted in Sunnism، and it was formed as a social institution since the second century. In many situations and circunstances، Sufism has been defended by the ruling political system of the time for political reasons. However، Shiism، on account of certain political and instructional similarities، and in some historical epochs due to lack of any other alternative and for historical consciousness has attempted to approach Sufism and has even tried to capture Sufism for itself. It can be said that before the formation of the safavid movement and government، Sufism which was for the Sunis a historical residence turned into a channel for the Shiite movement. In fact، the present article intends to display and explain the political evolutions of Sufism and the manners and ways through which Shiism attempted to enter in the realm of Sufism and also the aspects and the quality of the interactions between Sufism and Shiism till the beginning of the formation of the Safavid government are discussed in this article.