mohammad behzad

Sufyān al-Thawrī was one of the early masters of Sufism (sheikhs of Sufism) who, on the one hand, became a reputable figure due to his connection with the Infallible Imams (a), but on the other hand, his controversial expressions and encounters with the Ahl al-Bayt (a) led to misunderstandings and alternative interpretations. The present study, using a descriptive method and analyzing library data as well as sources on the study of hadith narrators (Rijāl) and hadith literature, seeks to answer the question of the extent and quality of the mutual connection between Sufyān al-Thawrī and the Infallible Imams (a). The result of the study is that, in addition to the certainty of the intellectual, doctrinal, and political differences between Sufyān al-Thawrī and the Infallible Imams, according to numerous narrations found in reliable sources, his encounters with the Imams and his political and behavioral opposition to his contemporary Imams are incompatible with the Sufis' view and belief regarding the Perfect Human (the Imam) as the spiritual pole of the universe (Qutb). Although mental weakness can be considered as an obstacle to the maximum enjoyment from the guidance light of the Infallible Imams during the medieval Islamic centuries, it seems far-fetched in the case of the first generation of Sufis, and especially in the case of Sufyān al-Thawrī.

Extremism and violence are among the serious harms that cause rifts between Islamic countries, and in addition to making coexistence difficult, they also destroy economic and cultural resources. In the meantime, Pakistan, the second most populous Islamic country with a history of five thousand years of civilizational interaction with Iran, has been plagued by religious division for a long time, an issue that has negatively affected its productive relations with its western neighbor, Iran. Considering the tendencies and characteristics of Iranian Shiism and Sufi Sunniism in Pakistan, it seems that one of the ways of approximation and unity is to pay more attention to similar and common beliefs and traditions in the region, especially the centrality of Ahl al-Bayt (AS), the issue that can be seen among both Shiites and Sufis of these regions. The emphasis of the Sufi dynasties on relating their cloak to people from Ahl al-Bayt (AS), resorting to them, visiting the graves of Sadat and divine saints, etc., shows the great capacity of love of Ahl al-Bayt to bring together all sects. Brillouin is the main Sufi community of Pakistan, which has special capacities to connect with Shiism. This article examines the strategies of utilizing the capacity of love for Ahl al-Bayt (AS); their Sufi tendencies; the anti- Excommunication and anti-Wahhabi approach; and the diplomatic, scientific, scholastic, and religious capacity of Brillouins along with the practical solutions for its realization, which is the result of close field interactions and observations with the society.

Lifestyle dominates the social and individual conduct of people in a society and, depending on the ideology and worldview of each school, adopts different manifestations. Mysticism and Islamic politics are closely intertwined which emerges in social and individual lifestyles. Employing the theory of rationality and spirituality, the present research intended to discern the quality of the relationship between mysticism and politics in modern and Quranic lifestyles of the modern Man. After explaining the theoretical concepts and political-mystical dimensions and characteristics of the faithful lifestyle through a descriptive-analytical method and analysis of the Quranic verses, it was concluded that the Quranic lifestyle denotes the close affinity between mysticism and politics while maintaining the due weight of servitude and rationality, livelihood intellect and consideration for resurrection and spirituality and management in the heart of the faithful life. However, in the “modern man” lifestyle by Mustafa Malekeyan, secularism overshadows the social emergence of mysticism and spirituality. In fact, the author of the theory of “rationality and spirituality” reduces mysticism to an individual, non-religious and non-divine spirituality and tries to harmonize these two seemingly contrasting concepts. In fact, this theory is an attempt to engender relaxation, hope, and happiness in modern man and deter his deprivation from mysticism and spirituality at the expense of sacrificing religion and servitude in the way of livelihood intellect, which, in turn, eliminates the possibility of the relationship between pure mysticism and politics in lifestyle.

Lifestyle refers to the individual and social behavior of individuals in a society that can vary depending on the ideology and worldview of the dominant school. Mysticism and politics, despite their heterogeneous appearance, can be severely intertwined in some schools, encompassing different areas of life, imparting wisdom, and harmonizing the appearance and interior of human life with the best divine system. The lifestyle of the Pasdaran is the same as the revolutionary faithful lifestyle that God Almighty introduces as a model in the Wise Qur'an and is completely reminiscent of the simultaneous connection between mysticism and politics in the context of the faithful and Qur'anic life. In this research, descriptive-analytical method has been used by library studying using Quranic verses. The results of the research show that the Holy Quran, contrary to the negative view, by confirming the positive view, proves the necessity of the connection between property and kingdom and earth and sky and appearance and interior. This issue can be seen in the Qur'anic drawings of the image of the believers, which can be seen in the revolutionary lifestyle of the believers.

Kabbalah is a mystical narration of the Jewish final promised in which reflects a particular understanding of creation and formation of the universe and the role of evil in its imbalance. As understood, the narration carries the idea of Divine hands` being tied up in reforming the creation. The narration, drawing the quality of the unity of being in the trine of appearance i.e. the temple (the place of light), the chosen people (sparks of light) and Messiah (the manifestation of light), has known man of a unique role in ascending curve and in descending curve both. The linkage of these three lights lays the groundwork for the descended light to return to God Himself; and for Kabbalism, this is the real meaning of appearance and reform of Human in the end of time. Such a narration is an interpretation of the 64th verse of Surah Al-Maidah in which the adopted view of Jews concerning the enchainedness of Divine Hands is stated. This paper, studying the Jewish teaching of the final promosed and human role in it, has surveyed the enchainedness of Divine hands in Judaism.