جستجوی مقالات مرتبط با کلیدواژه « Sufism » در نشریات گروه « علوم اجتماعی »

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".

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".

The book “Sufism and Politics in Prose Texts until the End of the Fourth Century AH”, written by Mahdi Heidari, is a collection of eight re-published articles under the banner of a Book. The chapters of the book are based on fragile, non-historical theories and on the transcendental concept of unity and plurality and its effect on the establishment of Sufi multifaceted relations with politics. The choice of a weak hypothesis along with a lack of method has made the author lose track of the historical background and context and has caused the time and place to be lost in the text. Heidari has also made it impossible for the average audience to read the book by quoting untranslated Arabic narrations. Some generalizations of error in the classification of Sofia are prominent errors that have seriously damaged the work. In this article, an attempt has been made to critique the quality of the book, especially in terms of content analysis

More than being a "tool" for translating knowledge and awareness from one language to another, translation is a "process" for reflecting cultural and social concepts. To improve the quality of such reflection, new perspectives on translation, linguistics, and discourse can be used. One of the new perspectives on translation is the proposal of the Spanish Carmen Garcés (1994), which has four levels: "semantic-lexical", "syntactic-word-constructive", "discourse-functional" and "stylistic-practical". With the help of these four levels, it is possible to investigate the increase, maintenance, and decrease the original text information in the translated text. By counting the positive and negative features of translation, the adequacy and acceptability of translation are also evaluated in this theory. In the following article, based on this theory, we critique the translation of Habibullah Abbasi from the book "Sufism and Surrealism" written by Adonis. Although the translator has increased the volume of the translated text by adopting the method of "synonymy" and bringing more or fewer captions, according to the criteria set by Garcés, his translation has the feature of preserving the information of the source text. In spite of the criticisms that can be leveled at the translator's method of translating terms and the type of word-for-word translation, in general, his translation has a degree of adequacy and acceptability as stated in Garcés' theory.

Mīrtaqī al-Dīn Kāshānī (alive in 1016) wrote one of the longest biographies of the poets of his time. He dedicated each volume to one or two cities and gave a biography of the poets, a report of their lives and the best samples of their poems such as odes, lyrics, quartets, etc. This work is an important source for the social history of Iran in the late 10th and early 11th centuries. In this article, an attempt has been made to extract and present a selection of data that is useful for the social and cultural history of Iran in this period from one of the newly published volumes of this book, which is dedicated to Estrabad and Ray. The jobs of poets, travels, communication with the ruling officials, Sufi interests, and similar issues are indicated in this report.

This article is derived from a field work study among the dervishes of the Qaderieh sect in the Horaman region of Kurdistan province, using the usual method and techniques in anthropology; interview and observation. throught four months, for collecting data, researchers periodically attended three times in the Tekkiyes of Abbas Abad and Sheikh Hadi in the village of Dolab and other villages in the region of Horman Takht and Horaman Javareh and participated in the ceremony of remembrance of dervishes. The purpose was to study the semantic and cultural system of Qaderieh sect and the sheikhs current social and economic status among the people of Horaman region. Regarding to findings, it can be said that the religion of Qaderieh sect has created a social solidarity among the followers and different regions of Kurdistan. Before revolution, the religious discourse of Dervish Ghaderi used to form the figure of religiousness in the region, but The prevalence of intellectual and religious debates has damaged the absolute credibility of this discourse gradually. These new debates have provided an opportunity to criticize the performance of sufism, elders and dervishes, and in some cases dervishes' religion has been seen as a component of tradition and indicator of backwardness. Nevertheless, the Ghaderi dervishes religion is still a living and dynamic interpretation of religion, but is now in a more definite and limited realm, that is spiritual, mystical and personal.

In the present article, after stating the background of lexicography in the field of Sufism and also introducing the above-mentioned dictionary, the author has mentioned some points about the structure and content of the book.

Criticism and writing of denials against Muslim mystics have been going on since ancient times. The accusations were mainly focused on the three axes of apostasy, reason and anti-science. According to the last two axes, especially the third axis - anti-science which is the subject of this research, Muslim mystics have been considered as the cause of stagnation and even the decline of Islamic civilization. This research tries to explain and analyze the truth of the matter through historical propositions, sources and written heritage of mysticism. A review of accurate historical reports focusing on research, on the one hand, shows the valuable services of this movement in three areas of scientists and authors, scientific-ethical approaches and finally its scientific-civilizational functions, a fact that not only in micro and macro educational circles Monasteries, but in the secret of the infinite desire of famous mystics, has been manifested in the history of Islamic mysticism and has bequeathed a glorious heritage. As the characteristic of combining knowledge in mysticism with morality and science with spirituality, while maintaining their scientific record on the other hand, the pattern of knowledge in the style of Islamic civilization has emerged.

“Mystical Music” is a term that can include a wide range of meanings and many examples of music were defined as mystical in the Islamic period of Iran’s history and some still live on. This research is to define mystical music based on its significance in culture and its examples, rather than via studying semantics or the etymology of the words. This study will then introduce the semantic horizon of mystical music instead of one single sense of the term. To do so, first, the significance spectrum of the terms music and mysticism is studied, and then examples are sorted into four categories: the relationship between music and mystical ontology, the relationship of music and intrinsic aspects of culture, music with a mystical influence and its different types in mystical literature, and music in Sufists rituals. In general, twenty-one examples of mystical music will be briefly introduced. Each of these examples represents other instances, making up the spectrum across which the horizon of the meaning of mystical music is displayed.

Some of thinkers emphasis on the role of tribal Asabiyyah and some of them emphasis on the role of religious Asabiyyah to explain the development of safavid government and all of them, neglect the process of affinity and synergy of these factors in this respect. Therefore, the article tries to reveal the process of affinity and synergy of these two factors in the development of Safavids on the base of Ibn Khaldun’s political theories and with descriptive- analytical study and using of archival research method and studying the related historical texts. Findings show that Shah Ismail, by applying Sufi Walayah, has provided the affinity of tribal Asabiyyah within each tribe, religious Asabiyyah within each tribe and religious Asabiyyah between all tribes and accordingly, was able to create unity and cohesion among several tribes which were under his commands and by using the double power, which has been the product of affinity and synergy of tribal Asabiyyah and religious Asabiyyah, has defeated other contenders and has succeeded in developing the safavid government. This means, two aspects of Asabiyyah, of course with the precedence of religious Asabiyyah over tribal Asabiyyah, have taken role in the process of the development of this government.

Abdul Rahman Badawi is one of the most diligent and at the same time the strangest Muslim scholars and thinkers of the contemporary era. The best proof of this claim is his works in the field of "rational sciences", in terms of breadth and accuracy, which amazes any researcher aware of the difficulties of writing, translating and researching in philosophy, logic, theology, mysticism and Sufism to the extent that the active philosopher, such as Hassan ḤanafĪ, equates his services to rationality and the intellectual and mystical heritage of Islam with the achievements of a generation or a research institute.
The difference between BadawĪ’s innovative method and other modern thinkers in the Arab world is that he tried to spread rationality in the Islamic world through translation, research and writing. In this way, in addition to the Islamic tradition, he also paid attention to non-Islamic philosophy and tried to draw the attention of Muslims to his ancient intellectual heritage and other lands by translating, compiling, correcting and reviving the forgotten works. On the other hand, to acquaint others with the valuable achievements of the Islamic tradition in the field of intellectual sciences and mysticism.
However, it seems that there is no proper description of him and his efforts in Persian. In this article, the author has tried to examine some of his works and research methods.

The present essay concerns the study of the first part of a two-part old manuscript. The first section contains notes on the fundamental issues of Akhbārī and Uṣūlī, Sufism, and Affluence, which were common issues of the last half of the Safavid period. These texts were prepared and edited by a person named Haji Hussein Zāvānī and include several sections. In this article, the author discusses the issues raised in different sections of this manuscript. The first section concerns the issues debated by Akhbārī and Uṣūlī proponents and contains a relatively detailed discussion of the preference of ijtihad and rationalism over traditionalism, and summarizes some of the most important arguments that rationalists have in their critique against traditionalism. The second part includes a text by Muḥaqiq Sabzivārī, which is a Persian treatise written for students and is about the subject of ijtihad and Taqlīd. The third part is related to the new question that Haji Hussein Zāvānī has raised about the hadith of “Indeed, we are giving you the principles and you need to extract the secondary issues from them” and explains whether the hadith indicates the permissibility of ijtihad or not.

Sufi literature is a kind of transcendent literature that contains sublime meanings as well as high spiritual attributes and characteristics. Mahmoud Hasan Ismail inspired by the Sufi experience, which represents a special stage in the evolution of his poetry has represented transcendental themes in his work Soot Min Allah (The Voice of God), which is the manifestation of his thirsty soul in reaching the absolute divine essence. This study through a descriptive and analytical method represents the components of the Sufi discourse in the poetry of Ismail and examines its brightness and visions through his collection "The Voice of God". The most important finding of the study is that the poet in his mystic speech exceeded the limits of intertwining with the ideas and references of Sufism. This is reflected in the construction of his poems, images and compositions, turning it into a mystical vision where the soul flew in new worlds and rid the body of its material. On the other hand, an absolute self-love is the basic principle in “The Voice of God”, whose spirit is emancipated from the flesh of the flesh, so he goes to the ends of existence and calls it towards union with the divine self and its annihilation. In linguistic terms, the Sufi language of Ismail was characterized by the employment of some mystical symbols that have visible and hidden connotations, including flute, light and wine, which abound in his poetry compared to other symbols, in a manner that has increased the meaning of beauty and splendor.

Madness is one of the less discussed issues in the social and medical history of Muslim societies in the Islamic Middle Ages. Madness until two or three decades ago, it was mostly considered as a mental illness by medical history researchers. But with the introduction of new social approaches to medical phenomena, we are gradually seeing a stream of research that examines medical issues beyond the known boundaries of medical knowledge and in an interdisciplinary space that has produced some works. One of the few works that within this framework has extensively analyzed the history of madness in Islamic  societies is Majnun: The Madman in Medieval Islamic Society by Michael W. Dols. In this book, he has extensively explored the subject of insanity in three different medical, social-historical, and legal / religious perspectives, relying on a variety of sources. However, this work has some defects for a variety of reasons, including the author's partialist approach, overwhelming data on madness and being caught in the trap of a European-oriented Orientalist approach that in some cases has produced inappropriate generalizations.

Ibn Arabi is considered as a significant figure in mysticism and Sufism. According to the studies on Sufi men and women before Ibn 'Arabi, the presence of Sufi women (such as Rābiʿa al-Adawiyya (Rabia Basri) (d. 135-180 AH) who initiated romantic Sufism) was determining in the course of Ibn 'Arabi’s spiritual evolution; however this fact has been almost neglected. This article narrates and explains the influence of the women on the spiritual and intellectual development of Shaikh-e-Akbar (Ibn 'Arabi).
Feminine intuition as the supreme effect of God's presence and the formation of Shaikh-e-Akbar’s theory of unity of being (waḥdat al-wujūd), which expresses a love process and the unity of lover and beloved are the result of the presence of Sufi women. In fact this mystical monotheistic will reaches its peak by presence of the women.

In 2014, a book about Jamie and the historical political conditions of the Aq Quyunlu era was published in the Brill collection of Persian Cultural Studies. This book includes Chad Lingwood’s studies in the form of his dissertation on Jāmi’s Salāmān va Absāl. It indicates Salāmān va Absāl contains some valuable information regarding the cultural, political, and ethical condition in the court of Aq Quyunlu during the reign of Sultan Ya’qub ibn Ozon Hassan. The book consists of one
introduction, five chapters, plus a conclusion and two attachments one of which is the translation of Salāmān va Absāl in English. It can be considered as an important new study in the area of ninth century literature and culture. Many of the sources of Aq Quyunlu age, such as court agents’ reports, royal decrees, personal letters, literary Tadhkirah (memorandum), and hajj travelogues, and the poems written for Ya’qub, have been considered and discussed in this book. In addition, it has opened a window to many of the research that has been conducted in the Western universities and academies in the past two decades. The author of this paper has tried to introduce the book, explain the content of its chapters, and finally have a critical look at the features of the translation of this work

This article introduces, analyzes, and criticizes the book titled: "An Introduction to Sufism, the Inner Path of Islam" written by Eric Geoffroy and translated from French to English by Roger Gaetani. Geoffroy, in this work, explains the inner spirituality of Islam. He has studied Sufism from many aspects and reviewed the origins of the Islamic Mysticism up to present. The author has used Sufism as a magnifier, and he has observed a unique spirituality which is existed in all the inner forms of Islam.
One of the advantages of this book is its wide historical perspective which considers the most important Sufi dervishes from the early days of Sufism formation up to now. Moreover, Geoffroy has studied the discussions, theories, and practices which caused to form Sufism fairly and accurately. In this book, the global and unifying aspects of Sufism which can contrast with radical sectarianisms have been highlighted. Geoffroy has attempted to make a balance between the early Islamic mystics like special treatment of the subject balances the voices of long ago as Ibn Arabi, Rumi, Hallaj, etc. and the contemporary mystics.
In this article, the most important issues of the book have been emphasized, and their positive or negative aspects have been reviewed.

Historically, mystical and Sufistic Islam have been the hegemonic and institutionalized religious attitude in Kurdistan. Despite some discrepancies among different branches of Sufism, in their rituals and hierarchical systems, there is a fundamental distinction between them and Sharia or Jurisprudence based branches of Islam. Among the various mystical schools, tariqas (ways) of "Qadiri" and "Naqshbandi" have gained the highest social status among Sunni Kurds and expanded their sphere of influence throughout Kurdistan.
Various factors such as the occurrence of Shiite Islamic revolution in Iran, the emergence of Shiite ideology, the rise of the various types of Sunni fundamentalist ideologies and flaring competition between them in the Islamic nations, made a substantial impact on religious attitudes all over Muslim communities as well as Kurdistan. In addition, financial aids, educational, and sometimes logistical supports of Arabic and Islamic countries to followers in Kurdistan, and also the existence of internal political, social and economic condition have provided an appropriate basis for growth and development of these Pan-Islamic movements in Kurdistan.
Relying on historical sources, media and field evidences, and international published statistics, this research investigates the emergence and growth of Salafi thoughts among the Sunni Kurds of Iran in a documentary method of research. It seems that changes are taking place faster than what supposed to be, and Kurdistan, like other Middle Eastern Sunni countries, is not immune from flaming waves of fundamentalism.