جستجوی مقالات مرتبط با کلیدواژه « تصوف » در نشریات گروه « ادیان و عرفان »

One major issue concerning the history of the Ahl-e Haqq sect, or Yarsanism, is its religious origin. Various hypotheses have been proposed, including its origination in ancient Iranian religions, Christianity, Hinduism, and (Shiite or Ismaili) Islam. Some scholars of Ahl-e Haqq have suggested that this religion is eternal. This article addresses the following question: How can these diverse views lead to the truth? Using descriptive-library methods and extensive field studies, the article critiques and examines different hypotheses before proposing a new perspective: the historical core of Ahl-e Haqq was shaped by a group of prominent mystics from various sects and creeds who practiced unique rituals in the Perdivar area. Importantly, the diverse intellectual and cultural backgrounds within Ahl-e Haqq do not justify attributing its entire origin to a specific sect or approach. Cultural exchanges and mutual influences are present in all intellectual traditions. Due to the intellectual and doctrinal backgrounds, as well as myths rooted in ancient Iran, many figures within Yarsanism can only be traced in historical sources by comparing events and figures with Ahl-e Haqq myths and legends

Work means a process of human activity that leads to the creation of wealth and prosperity for oneself or others by producing a product or providing a service. The study of the classic Sufism texts of Khorasan (case study of Bayazid, Siraj, Kharqani and Abul al-Khair) with a qualitative method shows that: firstly, among them there were people who worked and earned their livelihood by way of sacrifice and also those who were engaged in austerities and prayer lived by alms. And they live on waqf property. The valuable source of the work for the first ones is the teaching of halal food and the virtue of eating food, which is implicitly included in this teaching Was the way of earning a (licit) halal livelihood. Of course, eating endoments and vows(nadhr), if it is lawful (halal) with the consent of one who is aware of it, is not only harmless, but also has some social benefits, and the fact that some Sufis have taken advantage of endoments and vows for their sustenance does not mean that they eat unlawfully (haram).The valuable source of conduct (solūki) style based on giving up work is the teaching of reliance (tawakkul). The virtue of reliance is the basis of the way which based on giving up the work. In partly reliance, there is no opposition between earning and trusting, but in absolut reliance, any kind of attention to earning is considered neglecting God and His sustenance. Therefore, some Sufis have dictated acquisition (kasab) and used offerings and alms only as much as possible to continue rituals and worship. On this basis, there are many evidences of financing the monastery(sufi convent) by taking loans from The rich and the powerful, and even in some cases of mendicant, as well as believing occult conquests

The purpose of this study is to examine repentance from the perspective of Islamic Sufism as one of the most important and influential doctrines of mysticism and Sufism, with which the path to God begins in all mystical series and methods. In this documentary study, the concept of repentance in mystical prose texts was first examined, and then the sentences containing the word repentance were extracted and analyzed. Repentance for sin and the decision to forsake and atone for it is one of the most important conditions for the accuracy and acceptance of repentance in religious and mystical texts. Although repentance is of special importance to the commentators of the Qur'an and the religious scholars, the mystics have also paid special attention to it. On the other hand, depending on the two categories of divine attributes (attributes of glory and divine beauty), two types of mystical ideology can be distinguished: devotional Sufism, which is based on the mystic's preoccupation with the glorious attributes of truth, and romantic mysticism, which is more concerned with the attributes of divine beauty. Each of these two mystical views has offered different definitions and interpretations of repentance. Weeping, fear of God's punishment and forgetting the sin for the rest of one's life are expressions of repentance in devotional Sufism. In contrast, in romantic mysticism, God's love for the repentant, divine mercy and forgiveness are reflections of repentance. The results show that in these texts we encounter a third part of repentance which, although it seems to be a manifestation of romantic repentance, should be presented on a higher level than devotional and romantic repentance. In this regard, we are dealing with a new definition of repentance expressed in the words of great transmitters such as Rabia Adavieh, Abu al-Hassan Nouri, and Ahmad ibn Rowaim, which is equivalent to repentance for proving one's existence to the absolute existence of God. As long as this repentance does not take place, all kinds of repentance are not only ineffective, but can they become a veil of knowledge for the seeker.

Abu Mahfuz Ma'ruf ibn Firuz Karkhi Baghdadi, known as Ma'ruf Karkhi, was one of the famous Sufi figures in the latter half of the second century of Hijri. He was so famous among mystics and Sufis that many of them attribute their dynasty of the mystic robe (Khairqah) and legitimacy to him, and in two ways, to some of the Imams (peace be upon them), including Imam Reza (peace be upon Him). This article aims to investigate the historical validity of Ma'ruf Karkhi's attribution to Imam Reza and taking the mystic robe from the Imam. The research methodology employed in this study is descriptive-analytical, based on the most authentic sources of narrations, history, biography, and mysticism. It has been demonstrated that the connection and attribution of Ma'ruf Karkhi to Imam Reza, being his concierge, his receiving of the Sufi authorization, and his conversion to Islam through the Imam, are historically and for other reasons unacceptable.

Mirza Mohammad Akhbari (d. 1232 AH) is one of the Akhbari scholars who is known for his numerous works containing sharp criticism of Mujtahids. In the present research, a less-explored aspect of Mirza Muhammad Akhbari's ideas and works, which includes his mystical tendency, has been studied. This research also study impact of the intellectual context of the time (the first decades of the 13th lunar century) on his ideas. That time was the era of conflict between the three discourses of Ijtihad, Sufi and Akhbari. The questions of this research are: How was Mirza Mohammad Akhbari's connection with Sufism and mysticism? How this kind of connection has been manifested in his works? and to what extent mystical aspect of his thought has been affected by his Akhbarism? The results of the research indicate that Mirza Mohammad Akhbari’s positions on mysticism and Sufism were influenced by his hostile literature against the mujtahids. Mirza Mohammad Akhbari defends mysticism and criticizes Sufism, using the dualism of mysticism/sufism. He also wrote treatises on mystical wisdom and was in contact with Sufis. He likened Sufis to Mujtahids and mystics to Akhbarites and considered Sufis and Mujtahids to be similar to each other in their heresy and dependence on Sunnis. Furthermore, by defending Sufi figures that have been criticized by scholars, he has practically taken the side of Sufis in the debate between mujtahids and Sufis.

Because of accepting, performing and persisting in the austerities and persevering in the stages of the spiritual journey, the mystics achieve spiritual and spiritual awareness and abilities and various dignities that other people lack. One of these virtues that is mentioned in mystical texts and sources of Sufism about Sufi mystics and sheikhs, and is related to awareness, perception and observation of unseen things, is meeting, communication and familiarity with beings called "jinn" and " "Perry" has been Sometimes this relationship has been continuous and continuous and sometimes it has been occasional and short, sometimes it has been in the world of revelation and sometimes in the real world, sometimes it has been to convey a message and advice, and sometimes it has been to help others. The collection of materials in advanced and late sources and their analysis in this library research shows that this type of experience is for many famous Sheikhs such as: Hassan Basri, Ibrahim Adham, Sari Soqati, Ibrahim Khawas, Sahl Testari, Abu Jaafar Haddad, Abu Saeed Khoraz. , Abu Ali Daqqaq, Abu Saeed Abul Khair, Abdul Qadir Gilani, Molana, Ibn Arabi and...; And also other sheikhs such as: Abu Bakr bin Huwara, Majad Al-Din Qashiri, Abu Al-Fazl Johari and Abu Othman Rajraji etc.

Roshan Amir, the so-called locals (Baba Roshan), is one of the most important and influential mystics of the 6th century AH. This prominent religious figure during his lifetime coincided with the peak of the emergence of mystical scholars and sheikhs in Iran, he adopted the profession of Sufism and Sufism.

With a slight reference to his historical sources, he is introduced as the father of Sheikh Zahid. Sheikh became very important among the famous mystics of his time and became a trans-regional figure. In addition, seekers gathered their grandchildren and grandchildren in the circle of Sufism, the most important of which is Sheikh Zahedgilani, the teacher of Sheikh Safi al-Din Ardabili, the leader of the Safavid sect.

This mystic and the location of his tomb have not been studied in terms of identification, historical and archaeological studies and have remained unknown and neglected until now. Therefore, the present article tries to introduce and recognize it and respond to his mystical personality.Currently, his tomb, which is one of the medieval Islamic buildings, is located near the village of Khasheh Heyran, Namin city of Ardabil province. The present study deals with it for the first time from an analytical and descriptive approach.</span></pre>

Inexpressibility is one of the important characteristics of the symbolic language of mysticism, and the expression of intuitive secrets and mystical experiences in Persian literature has been done in various ways, especially through poetic poetic stories. Dealing with mystical stories after the 7th century - when mysticism was shaped and consolidated and passed its peak of brilliance and its theoretical foundations were formulated - is of particular importance. The purpose of the present research is to examine and analyze the selected content of mystical poems in the poetry of prominent mystic poets in the time domain of the 8th to 11th centuries of Hijri. The questions of the present research are: 1- Do mystical stories, in addition to having common features with ancient stories, have unique and specific features? 2- Were the poets of the eighth century until the beginning of the twelfth century, in creating mystical stories, merely imitators of the poets before them or were they innovative in this field? This research is of a qualitative type, which has been carried out with the analytical descriptive method, using the content analysis method and the use of library resources. The findings show that in this era, we are witnessing the popularization of mysticism and the entry of Ibn-Arabi's mysticism into the mysticism of Khorasan, and the mystic poets of this period did not turn them into mere imitators, but with a personal angle and perspective. In an innovative approach to mystical terms, they have expanded the scope of their definitions. In some cases, the stories originated from the intuitions and mystical experiences of the poet and were made and elaborated. In some few cases, the stories have weak arguments and are expressed in a vernacular manner. The use of mystical allegory, the style of the story within the story, and mystical symbols with the aim of popularizing mysticism are other characteristics of mystical stories written in this era. Also, in this period, in the works of some poets such as: Amir Khosrow, Jami, Sheikh Bahai, Vahshi and others, common and repetitive stories are rarely seen, and these poets often write the outcome of the story during the story. They did not express and leave the conclusions to the audience, but some other poets such as Sheikh Bahai and in some cases Imad Faqih have acted contrary to these poets.

Ibn Arabi is one of the greatest mystics in the Islamic world, whose numerous works are one of the main and rich sources of theoretical mysticism. The concept of monasticism is one of the important elements of the Sufi tendencies of the Islamic world and consequently has a special place in Ibn Arabi's mystical intellectual system. Therefore, in this article, this concept is examined and its relation with Ibn Arabi's mystical system is measured. Monasticism in Ibn Arabi's thought is closely related to discovery and observation, which is the axis of his mystical system. According to him, monasticism is a path that accelerates the attainment of observation and thus helps the seeker in the annihilation of God. Hence, he considers the order of observation to be proportional to each order of existence. This article is a library method. Data collection is obtained from various texts, publications and internet search. The results of the research showed that Ibn Arabi considers monasticism in solitude, silence, worship, insomnia and hunger, and states these as the prelude to reaching the position for every seeker

In 1959, Thomas Merton became familiar with Islam and its religious teachings; His acquaintance and encounter with Islam has been formed in many ways. When Mertan established a relationship with Muslims and students of Islamic thought, it was at a time in his life when mysticism and spiritual life were the most prominent mental concerns for him. He was familiar with the works of Schwan and Rene Gunon by studying Sufi poems; The most influential person in Merten's introduction to Islam was a person named Louis Massignon. Thomas Merton became familiar with Islam and its teachings in the late 50s and throughout the 60s; His acquaintance and encounter with Islam has been formed in many ways. Among these ways of getting to know Mertan, we can mention the encounter and study of the main texts of Islam, including the Qur'an, as well as the meeting and correspondence with Muslim (Sufi) figures during his life. The most influential person in Merten's introduction to Islam was a person named Louis Massignon.Merten received many influences from Islam and his familiarity with Islam has played a significant role in enriching his religious and mystical thoughts. One of the most important teachings of Sufism that Merten received is the teaching that all human beings can achieve God's knowledge and knowledge by following their faith and beliefs and looking at God's personal signs in everything.

The most populous Muslim country, Indonesia; Most of its people follow the Shafi'i religion.The present article, which was compiled in a historical and descriptive manner, sought to analyze the factors and historical foundations of the spread of the Shafi'i religion in Indonesia, to represent the causes involved in the spread of the mentioned religion and to identify the important role of the index factor.The results of this survey show; In the first stage, the global expansion of Shafi'i jurisprudence at the time of Indonesians' encounter with Islam, with the constructive role of Muslim merchants and missionaries, especially Iranian missionaries, was effective in transmitting Sufi Manesh and Shafi'i ideas.In the second stage, the communication of Indonesian pilgrims with the city of Mecca and the holy and transcendental attitude of the Indonesian people to this journey, which was accompanied by the cultural, spiritual, and scientific requirements of the Hajj, became an indicator of the reception of Sufi trends and the spread of Shafi'i jurisprudence in Indonesia.In addition to the issues raised, which were due to the previous cultural and religious background of the people of the archipelago, that is, Buddhism and Hinduism tendencies.The efforts of scholars and clerics in establishing schools and parties in order to spread the teachings of Sufism came to an end, and as a result of the continuity and inherent similarity of Sufism and the Shafi'i religion, the permanence of this religion was achieved during many centuries in Indonesia.

On the one hand, Ḥāfiẓ calls his readers to submit to eternal fate and Divine Willingness; and on the other hand, he shows his linguistic and mental rebellion against the world's misfortunes and human suffering. The present study seeks to explore how can we find a logical relationship between these two incompatible approaches in Hafiz's thought? Do the fatalistic propositions in Hafez's poetry indicate a theological approach such as Ashʿarites or The Sufistic teachings? Or we can find another perspective behind Hafiz's fatalism that shows the critical aspects of his thought? The results showed that, under the cover of fatalism, Hafiz negates the ideologies that generate "hypocrisy" and "superficiality" and resists the hegemony of discourses that narrate the world according to the will of autocratic rulers and the interests of two demagogic institutions: the “Mutašari'ūn” (religious legislator) and the “mutasawifa” (Sufis). And thus, he uses fatalism as a discursive strategy to reject "prejudice" and "violence"; and expand "free thinking" and "tolerance".

Contemporary researchers pay less attention to the intellectual principles of the spiritual movements of Islam in matters related to the worldly life and lifestyles. “Work” is one of these principles, which has gained special importance in the contemporary era and the Islamic spirituality also paid attention to its ethical and spiritual dimensions. The Malāmatīs of Khorāsān, who were one of the most authentic Iranian spiritualists in the Islamic era, had a special attitude towards work as a spiritual matter. Paying attention to the intellectual principles and the practical method of the most prominent representatives of Malāmatīs (Ḥamdūn Ķaṣṣār, Abū Ḥafṣ Ḥaddād and Abū Uthmān Ḥīrī), with the method of textual analysis, shows that their focus on the self-blame (malāma) and at the consequence, hiding the conduct (solūk) and fighting against hypocrisy, made them to criticize those who have advised to leave the work and business under the pretext of asceticism and reliance (tawakkul). Few reports show that the Malāmatīs, both in the field of opinion and in the field of action, have considered the work as a means to promote the inner self (bāṭin) and fight against the ego (nafs). In their opinion, the work is the best way to earn lawful (Ḥalāl) sustenance, and by working, the wayfarer (sālik), in addition to self-blame, will be freed from falling into the trap of hypocrisy, and it is not only compatible with the two doctrines of reliance (tawakkul) and poverty (faqr), but also is necessary to be considered, because it is the best way to hide one's conduct (solūk).

Babbitt and Baha'it are one of the contemporary Muthamadi and Muntabi currents, which based on the claim that their leaders are Umayyad and the need for religions to adapt to the times, in their speeches and writings and propaganda, they talk about innovation and uniqueness in their claims, doctrines and rulings, and with this tactic they are following the common people. Deception and ineffectiveness of divine religions to inculcate their righteousness to their audience by denying Islam and previous religions. Based on the descriptive-analytical research method, while explaining the claims of Babism and Bahaism in the subject of innovation and innovation, this article reveals the historical, literary, theological, jurisprudential, methodological and structural evidences that indicate that these two currents follow the example of the previous difference. According to Hossein Ali Nouri's teachings, the existence of this contradiction alone is enough to negate the prophethood, mission, and divinity of the leaders of Babism and Bahaism and invalidate their claims.

In this article, with the help of written documents and applied research, the strengths and functions of Sufism and mysticism have been explored and analyzed with the help of descriptive and analytical methods. Every profession and religion may have strengths or weaknesses. Irfan and Sufism are no exception to this rule. Investigating the indicators of positive mysticism and Sufism is from the perspective of Islam and Islamic teachings. In this article, four axes, including moral and educational, social and political, cultural and artistic, religious and intellectual, have been investigated as the main axes of the strengths and positive heritage of Sufism and mysticism; then the sequence of each axis, evaluation and analysis of the most important features of positive mysticism is given. Disregarding appearance and turning away from past habits, purifying and purifying the soul, developing religious education and upbringing, legitimate and reasonable austerity, asceticism and piety, tolerance, compromise and religious tolerance, prudence and rationality, moderation and moderation, spreading charity and social benevolence. , the attitude of creating happiness and cheerfulness, literature and poetry, calligraphy and calligraphy, cultural enrichment and expansion of art, music, adherence to Tariqat customs, Sharia-oriented and provincialism are the most important positive legacies of the aforementioned axes. The author emphasizes that due to the existence of some harms and plagues of Sufism and mysticism, one should not consider Sufism and mysticism in general distasteful and should not prevent the dissemination of its strengths and acceptance.

In the special attitude, method and character that Sufis have had in all affairs of their lives, they have discussed food and its related matters as well. The scope of this discussion is so comprehensive that it includes topics such as "feasting", "giving a party" and "going to a party". They have established specific tips and manners for these issues, the observance of which by the seeker will lead to his spiritual progress, but if he ignores them, it will either cause his behavior to stop or lead his astray. Some part of the Sufis' view of this issue is related to internal matters such as sincerity and the correct intention of the seeker, and another part to external matters such as quantity, quality and the way of preparing food in banquets or attending them. The advice of Sufis and mystics is that seekers should keep these points in mind and act on them in parties and gatherings that are accompanied by eating, so that they not only avoid being misled, but also reach higher levels along the way. This research aims to identify, explain and analyze the customs and duties related to this subject by applying the analytical-descriptive method and examining Sufi sources and other related sources. By studying Sufi works such as Qūt al- Qulūb and Iḥyā, Ulūm al- Dīn, it is clear that banqueting is not a daily thing, but a form of worship, and following the Qur'an and the Prophet's life, many subtleties and details have been included in it. Another interesting result of attention in this regard is the opposition to some Iranian customs such as not eating food on the desk, observing silence while eating and washing the hands of participants at the banquet in separate dishes, and the connection with some customs of Futuwwah Such as commitment to service, feeding others, and avoiding discomfort.

This research aims to provide a typology of Islamist Sunni Kurdish movements that have emerged in Kurdistan, Iran, in the aftermath of the Islamic Revolution. The study utilizes a descriptive-analytical approach, drawing upon extensive library sources and interviews with experts who possess in-depth knowledge of the field and the historical developments in Kurdistan. By employing these research methods, the paper endeavors to shed light on the diverse typology of current movements within Kurdistan, Iran. Major intellectual movements are the Quran School, Salafists, and Iranian Call and Reform Organization. These movements have both social and intellectual origins. The Quran School, established by Ahmad Moftizadeh, aims to advocate for Kurdish rights through political means. The Iranian Call and Reform Organization draws inspiration from the Muslim Brotherhood and engages in political activism with a moderate and law-abiding approach. Salafists hold the belief that the early Islamic community represents the ideal society, leading them to vehemently oppose various aspects of the present society. In their pursuit of these goals, they may sometimes adopt radical methods. The Sufi movement, on the other hand, is focused on individualistic spiritual practices and practical mysticism. They emphasize personal purification and place importance on following a spiritual leader to adhere to Islamic principles and divine commands.

One of the distinguishing features of Sufism from other sects has been the issue of flattery, which ironically has been one of the most controversial features of this group. In this research, we have studied the process of differentiation in mysticism with emphasis on the phenomenon of Shath and Taamaat from the beginning to the ninth century (AH).  The results show that although mystics initially resorted to certain customs and behaviors to distinguish themselve from other currents of thought, these distinctions were gradually criticized and opposed by both groups. A group that has used the special traditions of mystics as a pretext for its transgression in order to transcend the totality of mysticism, and another group of mystics who have tried to fight against these extremes and deny some behavioral and speech features. Thus, the wave of differentiation from mysticism had continued from the beginning of the formation of this current thought and became more and more intense and pervasive, since the mystics themselves, relying on critique within the discourse began to monitor and refine unusual customs. They practiced Mysticism, Shath and Taamaat were also attacked, and later, in their own interest and in order to protecting their original beliefs and fortifications, Shath and Taamaat, which were the hallmark of mysticism, due to its controversy and marginalization, were attacked. Sufis erased their speech and character of Taamaat.

Spiritual authority is the highest degree of religious authority, which acquires its full meaning in Qutb. From the Sufi point of view, this position can be achieved by attaining spiritual positions. The claims of the Sufis on how to achieve this position, and the common ground they share with the jurists, have not only led to intense religious competition, but have also become an influential factor in the relationship between religion and politics. The concept of spiritual authority in Sufism can be explained in terms of indicators such as spiritual genealogy and the relationship between Murad (one who is sought) and Murid (a willing disciple).The question is how the "spiritual authority" of the Sufis changed the foundations of Sufism in terms of meaning and function, given the achievements of the Sufis due to their relations with the Qajar and Pahlavi governments. It is assumed that the concept of spiritual authority in Sufism is influenced by political and social conditions, from the approach of independence against the government and religious scholars in the previous centuries, towards convergence and unity with the government on the one hand, and tolerance with the Sharia law. He leaned on the other side.. While it continued to retain the spiritual mantle, in practice there were signs of attempts to gain worldly power.