Suchergebnisse

The role of music and words in Sufi practice is very high. It is through the musical component and the sounding word that the main attributes of the mystical direction in Islam are given, becoming a powerful sacred instrument in comprehending the truth. Sufism is a philosophical, aesthetic, religious, ethical doctrine and lifestyle. In the past, it had embraced all spheres of social life, influenced, and often determined the creative thinking of poets, musicians, architects, artisans, and other creators. Nowadays Sufism is an active practice of religious life in an unorthodox Islam. It is becoming a source of inspiration for contemporary composers and poets. Many ideas of Sufism were in conflict and opposition with the official line of the orthodox faith. Among these ideas was music, for which the Sufis use the term «sama» (literally «listening»). In Sufism, music as one of the ways to comprehend God, had special power. This study presents the theoretical aspect of the music and poetry influence on the aesthetic side of Sufism. Based on the research of Islamic scholars, and most importantly on the literary, philosophical works of the Sufis, previously not used with scientific intentions; Let us present a picture of the vision and understanding of the musical and aesthetic side of unorthodox Islam. It is also important to rediscover the relationship between the emergence and introduction of the musical aesthetics of Sufism into the modern musical ritual practice of an unorthodox Islam

While the 7th/13th-century Persian Muslim scholar of the Mongol era ʿAzīz-i Nasafī actively engaged with Sufi traditions in his writings, he also introduced an overlooked distinction by drawing a line between Sufis (ahl-i taṣavvuf) and monists (ahl-i vaḥdat), aligning himself with the latter. This paper argues that Nasafī's clear differentiation between these two groups reflects broader transformations in the intellectual landscape of the Persianate Mongol world. These changes marked the emergence of new modes of thought not easily explainable by the established linguistic conventions of classical Sufism. Consequently, Nasafī's works serve as a window into the intellectual and linguistic challenges faced by Muslim intellectuals as they endeavored to shape the pre-modern and early modern Islamic cosmopolis (7th/13th–9th/15th centuries), revealing points of convergence and divergence with their intellectual predecessors.

"The objective of this article is to explore how political Sufism, in conjunction with political Shī'ism, influences contemporary Iranian internal and external affairs, the decision-making process, and the future political ideology. While religion has consistently been an integral part of Iranian state and culture, the primary faith has not always played a definitive role in political decisions throughout history, particularly in recent decades. To gain a deeper understanding of Iranian politics and its future trajectory, it is essential to comprehend the role of Sufi elements within it. This work elucidates the core political Sufi ideas and their persistence and development within Persian borders up to the present day, despite facing substantial opposition from the ulama. Furthermore, in order to identify these Sufi elements within the current Iranian political landscape, the article analyzes all presidential administrations since the Revolution and highlights how political Sufism has become ingrained in both the decision-making process and political propaganda. Key-words: Sufism, Iran, politics, Shī'ism, propaganda, eschatology"

Scholary works on Sufism have been almost entirely concerned with the classical textual tradition and have given scant attention to the contemporary practice of Sufism. Such Studies as have been done in Egypt inadequately reflect actual popular beliefs and practices by exhibiting tendencies either to interpret contemporary sufism in light of classical Sufism,to dismiss popular Sufism as a degradation of "true" Sufism,or to conclude, in light of the presentation of Sufism propagated by the Supreme Council of Sufi Orders, that there is nothing that distinguishes contemporary Sufism from any other branch of Islam.Contemporary Sufism must be studied as a complete system, not merely a degradation of another system. It developed from classical Sufism but is not identical with it, and offers a world view and rituals that distinguish it from other Islamic currents. The centrality of devotion to the Prophet and his family is one aspect of Egyptian Sufi religious life that distinguishes it from that of other Egyptian Muslims, and bears interesting
parallels to Shicism, perhaps providing evidence for what Marshall Hodgson called "the moulding of Islam as a whole in a ShiStic direction."4 This article will document and analyze devotion to the Prophet and the ahl al-bayt and its associated beliefs in Egyptian Sufism, and compare them with their analogues in ShiSsrn.

The 12th and 13th centuries are among the most important periods in the history of Sufism in Iran. During this period, the emergence of many great elders of Sufism and the establishment of the most famous ways and organized dynasty in Sufism by them, the formation of some of the most important treasures of Islamic Sufism, such as the dressing gown and the permission document of the dynasty, the systematic growth and development of the Monasteries as formal institutions and the social status of Sufis and the influence of Sufism in the development of Persian and Arabic prose and poetic, which in this study, briefly, the transformation and effects of Iranian Sufism are examined.