صوفیه

The purpose of this study is to investigate the capacity of the mystical Sunnis of the Indian subcontinent to increase the soft power of the Islamic Revolution, which is done by focusing on Pakistan and believing in the love of the Ahl al-Bayt (PBUH). Has been with 11 Iranian and Pakistani elites. Library and field studies have been used to enrich this research. The findings of this research indicate that the "love of the Ahl al-Bayt (as)" of mystical sects is of great importance. Great respect for Sadat, narration of many hadiths from the infallible Imams (PBUH), pilgrimage, appeal, supplication and intercession are among the doctrinal capacities of the discourse of the Islamic Revolution.

Ayatollah Khamenei's "look to the east" strategy, especially in the second step statement, stems from his familiarity with Eastern culture and his deep knowledge of Islamic history and civilization in the Indian subcontinent. Keywords such as “soft power” and “soft warfare” and their cultural, political and economic resources have become more important as military options for each other diminish. Joseph Nye (then Dean of the John F. Kennedy School of Public Studies and Harvard University) sees the use of potential and actual doctrinal and cultural capacities as influential, deeper, and longer lasting.
The question is, given the growth of "takfiri" movements in the West Asian region and the many religious and cultural similarities between Iran and Pakistan, can a strong link be established between Shiites and Sunnis? The main purpose of this study is to identify the opportunities for the Islamic Republic of Iran to develop the soft power of the Islamic Revolution. In this way, the prevention and treatment of devastating religious and cultural challenges will occur in the region, especially in the Indian subcontinent.

The type of research is analytical and applied and in terms of method is descriptive-comparative. In order to understand the religious similarities between Iranian Shiites and Sufi Sunnis in Pakistan, the method of collection, library and field has been used. Also, the method of elitism or in-depth interviews with 11 experts have been used. Finally, from the obtained results, solutions to increase the soft power of the Islamic Revolution have been presented.

The hallmark of Islam propagated by Iranians in the Indian subcontinent is mysticism and Sufism. Mystical Islam spread through the Persian language. There are many similar and common beliefs between Sunni and Shiite Sufis. Expressing love for the infallible Imams, especially Imam Ali (as), is a proof of this similarity. All Pakistani Sufi sects, including the four main sects, have spread to the subcontinent through the Iranians. That is, he was either the founder of the Iranian sector it spread through the Iranians. (Taheri, 1389, 29) Summary of all the teachings of sects is now known as "Barelvis".

The culture of the Indian subcontinent and Pakistan is a continuation of Islamic Iranian civilization. The atmosphere is Sufi. The mystical atmosphere is intertwined with the love of the Ahl al-Bayt (as). The discourse of "love of the Ahl al-Bayt (as)" among the Sunni sects of Pakistan and the Shiites is one of the similarities between the Muslims of the two countries. The superiority of Ali PBUH and the acceptance of his esoteric caliphate and the great respect for Sadat are other discourse similarities between the two. This ideological and cultural capacity can be used to develop the soft power of the Islamic Republic and to counter the soft war of the enemies.

Keramat (Dignity) is always renowned for the Sufis and is considered as the most prominent ability of the Sufi elderly. Dignity topic is one of the beginning topics of Sufism and a major part of Sufism literature is narrating Dignity of Sufi elders. According to Quran, prophets do acts that are impossible for mankind in facing of opponents to be an approval of their speech and acts. Some of Sufis consider Dignity as a reason to rightfulness of their leadership. But, some others denied it and consider it as a reason of downfall in the way to advancement and perfection. However, Dignity is seen in Iranian romances and is an example of the capabilities of the hero of the romance. The root of it should be sought in the culture derived from myth. In this research, the author is going to analyze these commonalities together, and according to it, explore the Dignity out of Sufian stories and separate Dignities of story heroes from other in two romances that have religious attitude, Abumoslenameh and Hamzehnameh, and come to the conclusion that ‘Far’ (God Chosen), that is the spiritual power said in ancient thoughts, is the source of Dignity thought. The belief in all these stories is central. According to this, romance, especially religious romance, tries to promote the important element of belief; meaning that it will try to follow the purpose that Islamic mysticism got from telling elders stories.

For the first time in Iran this article introduces a trilogy of religious epic in Turkish literature, the emphasis being upon the introduction of the Persian translation of the prose epic Battal Nameh and some of its most important characteristics. Based on this background first the authenticity and the Arabic fountainhead of this epic is verified, second the distinct presence of its hero, Arab in origin in Turkish literature is referred to, next full account of Saltikh Nameh, and Daneshmand Nameh is given, and the historical identity of the protagonist of Battal Nameh epic, that is Ja’far Ebn Hossein, titled Seyyed Battal Ghazi is introduced and in the end his connection with Sufism, Ayyars or rogues and his presence in Mosayeb Nameh, Persian epic is pointed out.

Travel is a long-standing tradition in Sufi thought. Looking at the background of this tradition in Islamic sources, we find that the Sufis had specific goals and functions for their travels, based on which their travels can be categorized and defined. In this article, by examining the main sources of Sufism from the first to the ninth century, we have extracted these goals and functions in both external and internal parts, and we have studied the etiquettes, stories and anecdotes that have been narrated in Sufi books appropriate to each of these types. Is. The results of this study show that during these nine centuries the travels of Sofia have not been the same in terms of quantity, quality, goals and functions. We tried to introduce the traveling Sufis in each century and their goals, and to mention the special events of these journeys that the Sufis have referred to. Our method in this research has been the library method and according to the research findings, it can be said that the journey of the horizon is of secondary importance compared to the journey of the soul and the main purpose of the journey of the horizon has been to know and cultivate the soul or garlic in it.

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.

Ali bin Usman Hujwiri is well-known for his role in the mystic literature of Sufiyya who achieved writing Kashf-ul Mahjoub based on his knowledge of Quran and Prophet’s life and through a deep study of great Sufis. Due to the time and place of his life, and under the influence of the dominant Kalam schools, specially Ash’ariyyah, Hujwiri has had a very misled and contradictory understanding of shia and has conveyed anti- rationale and unreasonable statements about shiism. This study aims to review Hujwiri’s ideas on Shia through a general survey of mystical and Kalami approaches. To do this, the content will be with an intra-religious attitude and by evaluating factors analyzed like internal contradictions, contrasting Quran, tradition, and history, selection, and elimination, fanatical acceptance, or denial are parts of this systematic analysis. The authors came to the conclusion that Hujwiri, like his predecessors, had mixed right with wrong in a sophisticated way, and had a distraught attitude towards Shia.

The interpretation of the principles and rules of the Sharia is considered to be the secret of the secrecy and the Sufis.
This custom has, in some cases, provided a basis for the excommunication, exile, and murder of the congregation by the prominent corruptors and the makers of Appearanceses, to the point where, according to some sources, Mansour Hallaj was killed more because of the change and conversion of one of these principles and Arkan Ebadi means Hajj Baitullah. The Sufism on this journey is widespread, deceptive, and unusual. We have tried to examine some of these ideas and ideas in this regard.

Jealousy (zeal) is one important mystic expression which needs the concepts such as affection and love and is termed as Abomination of the other’s participation for beloved and lover and affection. This research has paid to exploration of roots and studying mystics words regarding the jealously (zeal) concept and its different aspects in mystics showpiece works after expressing Quaran perspective and narratives. The aim of this research which is done by descriptive- analytic method is to make a ground in order to more correctly understand zeal concept in sofia texts and its reflection in mystics poets. While analyzing zeal concept from the perspective of God relationship with the universe in general as well as relative to the God relations hi and worshipper specially also analyzing relationship the jealously (zeal) with love, this study shows that words of some mystics is free of Suspicion of being and humanity and arose from depth of divine and monotheism wisdom .

As with their other doctrines which are based on another world beyond this tangible one, the Sufis think of religion as having an inner nature in addition to its outward appearance. In their opinion, the outward appearance of the religion, cut off from its inner nature, is a framework with no value in itself and can lead its believers neither to their destination nor to their goals. In their religious discourse, inner nature and appearance, principles and commandments, and theory and practice are blended together. They conceive the true meaning of the religion as revelatory certitude and serving people and put more emphasis on the latter, i.e. serving people. The writers, throughout this essay, are seeking to discover the true manifestation of religion. In conducting this research, the researchers have relied mainly on quotations and works of the greatest Muslim Mystics of 2nd to 5th centuries (AH) – Bayazid Bastami, Abul-Hassan Kharaqani, Abū Saʿīd Abi’l-Khayr, Imam Mohammad Ghazālī and Ayn-al-qożāt Hamadānī.

The comparison of Arabic literature and Persian literature is the comparison between two similar literatures though the impact of Persian literature on Arabic literature is more profound. Hossein Mojib Almesri, the poet under discussion in this paper has been influenced by Persian literature specifically in two areas: symbolism and poetic forms. This paper is an attempt to discuss cultural interaction between Arabic and Persian literature in the poetry of Hossein Mojib Almesri as a prominent contemporary literary man. The paper highlights the representation of this cultural give and take which results in change in poetic themes. Mesri follows Persian mystical symbolism while he tries to depict his own mental images, too by describing the beloved's long hair and tall, upright figure. The poet sometimes borrows Persian motifs and themes unconsciously, and unaware of its effect.

Sufis and Ismailians are two social upheavals which share a common feature in thought that is interpretive attitude and profound inward understanding. Considering the interpretations of these two groups one can find discrepancies in both arenas of theory and practice.in theory, the fundamentals of thought of Ismailiya are based on rational understanding whereas the perspicacity of sufis and mystics is based on conceptual understanding. More over, ismailians believe that their interpretations are based on imam s teaching while sufis interpretations are based on personal experience and immediate underatanding. In practice, Sufism view towards the world is based on heart and conceptual attitude. So it seems that their interpretations are in a state of flux, because heart experiences different states. Ismailiya, though, does not look at the cosmos, as sufis do, in a way which gives a narrow interpretation to its states. Besides, ismailiya interprets the text with its own specific presuppositions. So their interpretations approach hermeneutics while Sufism does not involve its personal interests in the process of interpretation but waits for the time. On the one hand. Sufism interpretations are based on linguistic understanding. On the other hand, as ismailiya looks at text employinghermeneutics, its interpretation is not linguistics.

This study is an attempt to analyze the role of anecdote in formation, evolution and spreading the mystic viewpoints from the 5th to 7th century. The analysis of this subject started with Kashfolmajoob, one of the oldest mystic texts, in which the Persian mystic anecdote is observed; it was also followed in Asraroltohid, TabaqatolSofiaya, KashfolAsrar, TazakorolOliya. Based on the findings of this study, narrativization in the growth and nurturing of the mystic viewpoints first leads to linguistic ontology of intuitive perception, concept formation, and categorizing of concepts, and then it becomes an instrument in transferring the viewpoints, attracting homogeneous views, spreading knowledge, creating changes, disciplining the views, and finally it becomes the guardian of the mystic viewpoints in the form of anecdote.

Shah-ibn-e Shoja’e Kermani (d. 288 A.H.) followed Abu Hafs-e Haddad (d. 264 A.H.) in Sufism. Shah’s work, Merat-ol-Hokama, was lost but we can find his words in other books. In this research, using reliable and creditable references, Shah’s words have been collected, classified and analyzed in order to clarify his view points.

Sufis’s view with regard to Eblis is one of most controversial and at the same time the most engaging subjects that is reflected in their most important texts. On one hand, one is faced with radical beliefs speaking of rejection of devil and his condemnation from the God’s providence and on the other hand some of the key figures in the sufi world with their various interpretations in defence of Eblis or at least regarding his refusal to obey Adam, made their best to regard him as manifestation of love and bravery.
This article is concerned with the study of the views of the great sufi figures regarding Eblis with emphasis on the ideological foundations of such renowned characters as Hallaj, Ahmad Ghazali, Ayn al-Qudat Hamedani, Attar Neishabouri, and Moulana Jalal al-Din Mohammad Balkhi.