In spite of Abstinence of Sufism and Sufis from The World and Worldly Affairs, the Necessity of Livelihood Supplies of Sufis and also Necessary Supplies of Khanqah as the Most Important Intuition of Sufism, Led Sufis to Fund from the Various Ways. The Present Study With Emphasis on the Historical Grounds, Will Survey the Various Types of Sufi Incomes and Expenses. The Result of Our Study Show That although in Early Period of Sufism, Individual Sufis Won Money and Gifts By Their Selves, the establishment of Khanqah in Formative Period, Especially 5th – 7th Centuries A.H, Should Be Assumed As the Establishment of an Financial Institution for Income Absortation and Organization and Of Course of Supplying the Necessary Expenses and Costs of Khanqah and Sufis.

Islam entered southern India in late 7th and early 8th centuries A.H. Nevertheless, that area had long come to the attention of some Muslim sufis who had been traveling there to propagate their beliefs. The conquest of Deccan and sestablishment of Bahmani dynasty as the first independent Muslim government there resulted in the expansion of sufi beliefs and the spread of their various sects. The sufis gradually obtained great credit and began to exert significant influence on the various social groupsin the region; so much so that the Bahmani kings had to revert to the sufis in order to gain people's support. The sufis in turn used the opportunity to spread their own ideas while lending their support to the Bahmani kings.This article examines relations between the sufis and Bahmani king as well as the sufis' role in the establishment and continuation of the Bahmani rule in southern India.

Sufism has always been one of the most fundamental of the school of thoughts in Islamic history. A glance at Sufis’ biography (Tazkereh) in the first century of Islam states that more than 80% of the Sufis lived in Iran. The number of Sufis who lived in Khoarsan in Iran is more than the other areas. Furthermore, the attention should be paid to the other areas on the training and education of well-known Sufis and the formation of the Sufism traditions and the role of which is very important in the type and place in the history. In this study, it is tried to state the history of Fars Sufism in the second and third centuries of Hegira. This also consists of one third of the fourth century Hegira. This study includes the biography of 80 mystics who lived in the second, third and fourth centuries in the Fars area in Iran. At first, four ancient famous Sufis who lived in the second century are introduced. They are: Habib Ajami, Mohammad Ben Zeid, Abohelmane Dameshghi and Abo Mohraz. Secondly, it represented the Biography of the 10 Sufis in the second stage of the history of Sufism in the Fars area in the third and the early fourth century. They are: Hallaj, Abu Mozahem, Abubakre Tamestani, Abusahle Beizawi, Ahmadebne Yahya, Abdol Rahime Estakhri, Jafare Hazza, Hosham Ibne Abdan, Bondarebe Hussein and Abughoreibe Esfahani.

The early mystics were actively involved in Jihads wherein they strove for social and political activism and alsofought the enemies of God. Because of the Islamic conquests and wars against the infidels in the early centuries AD, many Sufis lived in conventson the borders and participated in the war against enemies. Among them the names of Hassan Basri, SufyanSauri, Ibrahim Adham, ShaghighBalkhi, Hatam Assam, Abdullah IbnMubarak, Mohammed ibn Karram and the followers of the Karramiyeh are noteworthy. Also,when Sufis began to write books, many of them concentrated on the issue of Jihad; among these writes we can refer toKolabazi, Tirmazi, Neffari, Sarraj, Makki, Khargushi and Sollam .This article is a library based research and draws on the major primary sources on Mysticism. It aims to study the quality of the presence of the Sufis in Jihads, and the issue of Jihad in books by the Sufis.

Sufism has been one of the most controversial currents of thought in Iran. The epistemological foundations of Sufism and the behavior of Sufis have always been criticized by critics and opponents. The conflict with the Sufis has often had to do with a religious dimension and sometimes a jurisprudential dimension. However, in the constitutional period, a special current of Sufi criticism emerges that differs from all previous periods of Sufi criticism. The critics of this period are not jurists and theologians, and their critique of Sufism is not about the compatibility/incompatibility of Sufism and Islamic law; Rather, these critics are intellectuals who, due to their familiarity with new knowledge, criticize the behaviors and beliefs of Sufis and consider Sufis and their beliefs and behaviors as an obstacle to achieve their goal of modernity in Iran. In this paper, epistemological, economic, and social dimensions of the critiques of Sufism were examined. It was shown that the deep epistemological contradiction of the liberal intellectuals of the constitutional period with the Sufis arose from their liberal worldview, the basic concepts of which are autonomy, division of social labor, production, and so on.

Sufis were one of the Muslim social classes in the Middle Ages and were respected by the strata of Islamic society. After gaining power, the Seljuk Turks, especially the Great Seljuk, needed political and social acceptance to consolidate their power. They realized that one of the ways to achieve acceptance was to honor Sufiya and enjoy public publicity and their benediction for the continuation of the monarchy. The Seljuqs believed that communication with the Sufis was one of the components of confirming their rule. This relationship will cause the society's tendency towards the sultans and eventually cause their political and social acceptance. This research studies the position of the Sufis in the period of the Great Seljuqs or the Seljuks of Iran and the ups and downs of communication between them. The method of conducting this research is descriptive and analytical. The results of the research show that the Seljuqs, considering the importance of Sufis' position in society, established good relations, and respected them to achieve their goals, i.e., gaining political and social acceptance. In the meantime, some Sufis refused to communicate with Seljuq due to their opposition to the Seljuk government.

In the original texts of Islamic mysticism, the fables are repeatedly seen in which the Jews and Christians who were in relation with the Muslims and especially Muslim Sufis in any reason, became Muslim. In the present study, the reasons and causes of Jews and Christians to become Muslim will be examined, classified and analyzed. Based on this research, most of the changes are in following cases:1. Greatness of Muslim Sufi 2. Moral superiority of Muslim Sufi 3. References and annunciation of the Bible 4. Acumen of Muslim Sufi 5. God kindness to the Jewish and Christian 6. Bless of good service to people and trust in God 7. Superiority of Muslim Sufi debate and conflict

Urbanization is basically plays key role in geographical development of population policy and urban growth. Therefore, growth and development of cities in Iran have become a problem in recent years and the necessity of paying attention to urban issues, especially its physical issues, has found importance within a scientific framework. In this study, the role of geographical parameters in physical development of Soufyan city and the affected factors have been investigated. In the current study, both methods were used: descriptive method was used to collect data and causal methods were used to analyze data. To test the hypotheses of research, questionnaire was used that was completed by 30 employees working in departments of Soufyan city, and its higher Cronbach's alpha coefficient (0.90) confirms the reliability of the questionnaire. Statistical analysis of research was carried out by using univariate nonparametric test and non-parametric binomial test. Results indicated that environmental factors did not play significant role in physical development of Soufyan and the geographical location of the Soufyan is the most effective factor in physical development of Soufyan city. On the other hand, the factor of distance from Tabriz is the determining factor in physical development of Soufyan city. Finally, physical development of Soufyan city has not been smart in recent years.

The influence and expansion of Islam religion in the Indian Subcontinent are the important issues which have been considered by scholars for a long time ago. Various factors have contributed to the spread and influence of Islam in the Indian Subcontinent including the arrival of early invaders, Muslim merchants and traders, and the migration of Muslim clerics and Sufis. Meanwhile, the share of Sufis has been higher and more considerable than in other groups. Some Western and Indian scholars believe that Islam first entered the region through military conquests. But, historical evidence did not support this claim. Although in a general process, military movements should be considered as obstacles to the influence and spread of Islam, but in some periods and some areas of migration, military campaigns provided a good platform for groups of Arab tribes or individuals and groups of merchants, Sufis, scholars, and scientists to enter the area. Some Sufis even went to India with the same troops. With proper and humane behavior and interaction with the inhabitants of the Indian Subcontinent and the Indian religions, Sufis were able to partially eliminate the hatred and pessimism of the Indian invaders about the actions of the Muslim invaders in the early periods of the spread of Islam.

The main aim of the research is the expansion of Islam in the Indian Subcontinent with relying on the influence of moral and spiritual behaviors of Sufis especially the reduction of the negative approach of inhabitants and the Indian hatred and pessimism from the function of the invaders in the early period of the expansion of Islam. However, Ghaznavids were of forces which took the most effective steps towards the occupation of India. In the fourth century AH, Sabuktagin first invaded India and took the control of much of the region. A few years later, Sultan Mahmud of Ghaznavid invaded India and targeted India fifteen or seventeen times by the end of his reign. This study seeks to answer the question of how the interaction of Sufis and Sufi leaders with the natives of India, especially their spiritual conduct and avoidance of military behavior, had an effect on the Islamization of the Indian people from the Ghurian period to the beginning of the Gurkhanids.

Generally, using the descriptive-analytical method and based on library resources, this paper aims to study Sufis’ contribution to the Islamization of native Indians during the age of Turk rulers.

The interaction of Sufi missionaries and leaders and their function has played an important role in deepening Islamic and religious beliefs among the inhabitants of the Indian Subcontinent. In fact, the wider influence and spread of Islam in India, according to evidence and citations, was the result of peaceful, tolerant activities and spiritual and cultural interactions, especially by Muslim Sufis. Sufis’ intellectual commonalities with Hindu rituals and practices, their spiritual conduct, exchanges of Sufi cults with the Hindu rituals and especially their avoidance of military and oppressive acts not only drew the attention of Indians to themselves but also changed the negative attitude of the Indian community towards the military and violent behavior of the early Islamic invaders in the invasion of India. Sufis and Sufi cults which entered India as immigrants or preachers were influential in the mental purification of the natives of this region. The spiritual behaviors of Sufis partly improved the negative consequences of Muslim invasions and changed their attitudes toward Islamic teachings. This greatly influenced the new approach of the people of the Indian Subcontinent to Islam after the military invasion. The Sufi group has shown outright honesty, trustworthiness, and chastity in trade and commerce with the leading business classes of India and other social groups. They were actively involved in supporting the rural part of the Indian Subcontinent. On the other hand, they respected the beliefs of the Indians. In the interval between Ghurids’ domination and the Gurkhanid dynasty, Sufi cults such as Chashtiyya, Suhrawardiyya, Naqshbandiyya, Qāderiyya, and Kubrawiyya along with the Indian rulers, especially the Muslim sultans of Delhi, were considered to be the main causes of Islamization of Indigenous Indian Subcontinent. Sufis’ counseling and assistance to Islamic governments in India such as Gholamshahi, Khalajan, Tughlughiyyan, Sādat dynasty, Lūdi governors, and Syrian kings were effective in spreading Islam in the Indian Subcontinent during these periods. The other results of this study showed that the content of Sufi invitations like an emphasis on monotheism, equality of human rights, humility, and accepting divine morality. and reaching God through helping people and aiding helpless ones had a profound effect on the tendency of the Indians to Islam. Learning different local languages ​​and connecting with different religions and classes of India facilitated the Sufis’ invitation for unity and solidarity, especially since Sufis opposed religious monopoly. Hence, they were able to reduce the violence of the early Muslim invaders to some extent by purifying the souls. The preaching method and lifestyle of Sufis, such as seclusion and abundant worship, corresponded to life and aspects of the principles of Indian philosophy. Therefore, the adversary of Indians with the system of inferiority, religious tolerance, support for religious diversity, simplicity of life, and good relations with the Ghurid Sultans, Mamluks, and Delhi kings were effective in the expansion of Islam in the Indian Subcontinent.

Hāfez does not have a favorable opinion of Sufis. Whenever he mentions a mystic, an old man, a Sufi, and their alternative meanings, such as Ahl -e- Khalvat, Khalvt Gozideh, Kootah Astinan, Pashmineh Poosh, Ahl-e-Khaneghah, and monastery, it is accompanied by humor and elaboration. Understanding and explaining the meaning of these satires and elaborations requires attention to the form and structure of Hāfez's sonnet. The inaccuracy in Hāfez's method has led scholars to evaluate this satire and elaboration in a positive light and to think that Hāfez has a different view of Sufis and mystics because they have neglected the humorous use of mystical expressions. From the beginning of the ninth century, Hāfez has been called the exaggerated title Lesan –Ol- Ghaib (Unseen language), and this title has been used for Hāfez as a kind of dignity. Despite the prevalence of this title, the issue of adaptation in Hāfez's lyric poems is also a point that scholars have listed in detail. The combination of Hāfez's adaptation and divination is seemingly difficult and unacceptable, which is why some scholars have sought to present an acceptable concept of the title of Hāfez's Lesan – Ol-Ghaib. Mentioning words related to sufism or quoting sufi miracles in Hāfez's Divan has led some scholars to consider Hāfez's view of sufi personality, work, and deeds positive; Hāfez should be considered a mystic and a sufi. For this reason, in this article, in order to explain the position of mystics and Hāfez's view of them, we have chosen an important and common dignity in mystical texts that has been used in Hāfez's divan: to bring fish out of the sea in order to remove the slander of a sufi. The result of the research shows that if Hāfez has been called Lesan – Ol-Ghaib, it is not because of his divination and prophecy, but this title indicates his deep and extensive study in such a way that he has been able to combine speech in a new way. Based on the words of the sufis, Hāfez has been able to reject and deny their inaccuracies or to offer a special reading of the miracles of the sufis in accordance with his thought. Saying such things, of course, causes the sufis and ascetic to be hostile to him but Hāfez in front of them refers to their own interpretations and he uses the miracles that the sufis claim to dispel slander to better show the sin of the hypocritical Sufis.