جستجوی مقالات مرتبط با کلیدواژه « Tasawwuf » در نشریات گروه « علوم انسانی »

From the middle of the fifth century, Almoravids became powerful with religious claims in Fareast Maghreb (Moroccan). Their internal and external policies for managing the country was based on Maliki religion. In addition to preventing other religions’ activity, Almoravids confronted Taşawwuf which had an important social status in that land and stopped their activities. The present study by examining Almoravid’s approach regarding Taşawwuf in Moroccan intends to answer the question of what were the causes and factors of their confrontation policy with Taşawwuf? Findings indicate that the spread of Taşawwuf in the Moroccan could endanger Almoravids authority. Therefore, they pursued a dual policy to control and prevent the spread of Taşawwuf. In the first step, Almoravids suppressed a part of the Ṣufis by religious accusations such as heresy and opposition to the Shari'a, and in the second step by approaching the Ṣufyya tried to restrain them.

Sufism has been widely criticized by jurists since its inception in the Islamic world. Ibn Jawzi and Ibn Taymiyyah are among the most prominent of these jurists. This article explores the views of Ibn Jawzi and Ibn Taymiyyah in the critique of Sufism through a descriptive-analytical method. Ibn Jawzi divided Sufism into two groups: Early Sufism and Late Sufism. He considered the early Sufis to be devoted to the Sharia and classified them as ascetics, but condemned the asceticism, science-avoiding, love, and hearing of the later Sufis. According to Ibn Taymiyyah, Sufism is divided into two groups: Sufis of religious sciences and Sufis of philosophy. He did not consider the Sufis of religious sciences as heretics, but attributed infidelity to the belief of Sufis of philosophy due to being influenced by philosophers, the superiority of Wilayah (guardianship) over Nubuwwah (prophecy), Fana (annihilation), and Wahdat Wojud (the unity of existence). Finally, Ibn Taymiyyah had a positive view of Sufism compared to Ibn Jawzi..

Successive disasters after the invasion of Genghis and Teymur caused people to be attracted by streams that were either leaning towards seclusion or inclined towards revolution. Both were forms of objection to the existing situation, one of them offering a personal solution and the other a social solution. Shiism and Tasawwuf gradually came out of seclusion and dissimulation and found common points to approach one another. What increased inclination towards revolution was petition of right of those suppressed forces in history that made use of Shiite experiences in revolutionary movement and Tasawwuf in maximum attraction. The most important ideology of those communities was the idea of the advent of a savor that served as the device for the survival of oppressed people of that time with a hope for a vivid future. The main question is as follows: “What stages have that revolutionary changes and apocalyptic activities covered from the onset of seventh century AH to the end of ninth century AH and what motives have the leaders used for mobilizing people?” The research method in this study will be descriptive-analytical.

“The Islam of Sufis” is the title of a book authored by the Tunisian writer, Mohammad Tayeb, on the Tasawwuf and Irfan. Our purpose is not only to introduce and scrutinize the book but also to revise and criticize its contents. Therefore, characteristics such as general structure, outline, adjustment, publication, introductory aims and theoretical themes, discussions, conclusions, and cited references are addressed. Moreover, the author’s methodological approach and his analytical logic or reasoning, along with drawbacks of the work, are discussed. Methodologically, the hermeneutic approach of Sufism Islam, lack of paying attention to the geographic extension of Tasawwuf and the variety of Sufism movements, lack of genealogical and critical attitude to the origins of Sufism thoughts, and taking the Tasawwuf as a kind of Islamic religion (Sufism Islam) are the most notable criticized issues.

“The Islam of Sufis” is the title of a book authored by the Tunisian writer, Mohammad Tayeb, on the Tasawwuf and Irfan. It is here not only attempted to introduce and scrutinize the book but also to revise and criticize its contents. Therefore, characteristics such as general structure, outline, adjustment, publication, introductory aims and theoretical themes, discussions, conclusions, and cited references are addressed. Moreover, methodological approach of the author and his analytical logic or reasoning, along with drawbacks of the work, is discussed. Methodologically the hermeneutic approach of Sufism Islam, lack of paying attention to the geographic extension of Tasawwuf and the variety of Sufism movements, lack of genealogical and critical attitude to the origins of Sufism thoughts, and taking the Tasawwuf as a kind of Islamic religion (Sufism Islam) are the most notable criticized issues.

Turan Posht is a district which according to the present country division of Iran, is considered one of the townships of Taft in Yazd province. Among the historical monuments of this small town, there are some Qur’anic inscriptions found along a road near a small village called “Darh Gaz”. Careful inspection of these inscriptions, revealed that the age of the oldest of the inscriptions go back to the first half of the third century. The examination of the text showed that in the old versions of the Kufi script, more attention was paid to the observing of its features, which were later forgotten as the time passed. Besides the Qur’anic verses, other material such as divine names and Persian poetry are found in the inscriptions. In this study, we have tried to answer this question that why were these inscriptions made? The analysis of the concepts used in these inscriptions clarified that they have been of great importance among the Muslim Mystics.

#Ayyārī is a very old Persian cult that closely linked to the middle class people in Iran. Some of the #ayyārān, under the impact of ascetics (zāhidān) from various sects and religions, including Islam, developed #ayyāri into javānmardī (or futowwa). Afterward, there was a mutual impact between Sufism which spread in Iran in 4th and 5th AH and
Javānmardi. Sheikh Abul-Hassan Kharaqāni, who apparently was close to javānmardi, became familiar with Tasawwuf, and later on, he was considered as a member of Sufi orders by Sufi authorities. In the present article, after a brief introductory description of javānmardi, Kharaqāni's sayings in the works attributed to him is studied as well as
the reports of Sufi sources about him. Then the relationship between Kharaqāni and javānmardi is discussed along with a debate about what he understands from javanmardi. Finally, the article tries to conclude whether Kharaqāni should be seen as a religious mystic
among javānmardān or as a mystic among Sufis.

Karramiyya is one of the important and influential sects which flourished in Khurasan in 3rd century. Theologically Influenced by Hanafiyya, this sect has played an important role in developing Islam throughout Iran, and the other territories such as India, Syria, and Jerusalem. Various studies have been dedicated to the nature, origin of Karramiyya and its relation with the other sects and schools. However, there is no study which deals with the Sufi dimension of the sect. This dimension can be examined by reviewing the three mystical exegeses namely Al Fusul, Sour Abadi, and Al Mabani. The present study attempts to represent this influential as well as overlooked aspect of the Karramiyya.