نشریه کتاب نقد
پیاپی 39 (تابستان 1385)

A major issue with regard to origins of sophist thoughts and behavior in the past and present is review of the attitude of divine texts, including the Book (Quran) and Sunna, to such affairs. It is clear that such divine texts will answer many questions and indicate the extent to which sophist thought conforms to Islamic teachings. Fortunately, the book " Kafi", which is the first and the most authentic book of tradition among Shias, carries a relatively lengthy conversation between a group of sophists and Imam Sadeq (AS). In that tradition, Imam refers to verses of the Holy Quran and traditions of Prophet Mohammad (PBUH) as well as behaviors of past prophets including David and Joseph and behaviors of great disciples of the Prophet including Salman and Abuzar to respond to their extreme views about austere practices in avoiding worldly pleasures. While emphasizing their ignorance with regard to understanding Quranic verses and traditions, he reminded them that such an extremist way of thinking will provide people with excuses to evade their personal, family, and social responsibilities. The present paper will first review twelve points referred to in the said tradition before exploring viewpoints of Infallible Imams (AS) about sophism.

Sophism, as an important phenomenon which is both effective and complicated, has always drawn attention of critics and analysts because, on the one hand, it is so important and effective that it has even impressed lower social strata as well as religious ideas; and on the other hand, is do ambiguous and complicated that one cannot daresay that all aspects of it have been explored. Sometimes, even there is discrepancy among researchers with respect to originality or lack of originality of this approach (sophism) in the Islamic society. This paper ignores detailed historical discussions and factors influencing emergence of sophism in the Islamic society and after a cursory review of those topics, attends to thoughts and ideas of sophists. Of course, since such discussion would need a short discourse on history of sophism, we will also single out one of the most important turnabouts of this way of thinking throughout its history.

Malamiyeh or Malamatiyeh is the name of a dervish cult, which emerged in the second half of the third century AH in Neishabour, Great Khorasan region. The method and style of Malamatiyeh is mainly practical not theoretical. The style of Malamatian (dervishes belonging to Malamatiyeh cult) comprised a collection of customs and traditions such as fighting one's carnal desires and undergoing a difficult disciplinary system. Malamati dervishes present their cult through various spiritual experiences and are characterized by incessant struggle against outward teachings of previous ascetic cults. They meant to return to simple asceticism which existed in early years after the advent of Islam. It should be noted that secondary followers of Malamatiyeh cult, distorted the teachings of their forbearers and caused their cult to be associated with such features as carelessness in religious matters, inattention to religious worships, pretension to evil behavior and being known for committing sins. This was what happened to an ascetic cult in ancient Greece which caused people to ignore their lofty teachings and charge them with committing evil acts.

Freemasonry is a complex and clandestine topic and Freemasons have endeavored for centuries to pave the way for dominance of world arrogant powers over material and spiritual resources of the world. This global entity and its ramifications are closely related to Zionism and target various cultural and political foci in different societies to promote their goals. A major group, which has been targeted by Freemasonry in Iran, is circle of dervishes. During recent decades, waves of modernization have posed serious challenges to the very fundaments of the Iranian society and, in the meantime, Zahir-od-Dowleh House of Dervishes has established a clandestine society to direct dervishes, artists and literary experts toward realization of goals of Freemasonry. In this way, they can gradually take the Iranian society away from religious sources of emulation and toward dervishes, while paving the way for more influence of sophist circles in all affairs of the country. Ali Khan Zahir-od-Dowleh Qajar, who was son-in-law of Nasser-ed-Din Shah was chosen as successor to Safi Ali Shah. The society was established under cover of a dervish house and facilitated contacts between such famous Freemasons as Taqizadeh and renowned literary and artistic figure including Malek-osh-Shoara Bahar, Abolhassan Khan Saba, Rahi Moayyeri, Darvish Khan, Iraj Mirza, Mohammad Hossein Loqman Adham, Rohollah Khaleqi, Forough Farrokhzad, Saeed Nafisi….. They also tried to perpetuate influence of Freemasonry on such figures.

Various cults appeared in early decades after the advent of Islam while overt and covert support from governments was influential in their diversity and later deviations. At that time, formation of cults with tendencies toward exaggeration aimed at tarnishing the picture of Shiism to make other Muslims turn away from Shias through disseminating their deviated thoughts. Although the main problem with exaggeration is lack of a clear definition, a review of ideas that were promoted by such cults will reveal their corrupt beliefs. A cult, which was related to exaggerators, comprised a group of sophists. Despite the dominant Sunni nature of sophists, there were groups that were considered among exaggerators and at the same time, there were exaggerators who were not sophists. This paper will try to come up with a clear definition of exaggerators, criticize their beliefs and delineate their deviations. It will also briefly comment on the ideas of sophists.