نوع مقاله : مقاله پژوهشی
نویسندگان
1 استاد گروه زبان و ادبیات فارسی، دانشگاه ارومیه، ارومیه، ایران (نویسندۀ مسئول).
2 دانشجوی دکتری زبان و ادبیات فارسی، دانشگاه ارومیه، ارومیه ، ایران.
چکیده
کلیدواژه‌ها
عنوان مقاله [English]
نویسندگان [English]
Introduction
In any case, we are talking about Sufism and the heritage of this nation, which, as an all-encompassing intellectual system, has taken root in the parts and essences of our Iranian culture, despite all these transformations, and is considered an inseparable part of our thought and culture. In a way that is tied in ups and downs, in sadness and happiness, in failure and victory, in hope and despair, in love and hate, and in our minds and language. And in our opinion, the idea of Iranian culture is not without this element of the path. So trying to know Sufism will be trying to know Iranians and maybe it was on this basis that many researchers have debated and criticized Sufism in the present day and will undoubtedly continue to do so.
Anyway, this Sufism and mysticism has had many friends and enemies throughout its long history and of course it will have; But this legacy, what it does not have, is a critique of the Sufi legacy, or more difficult and important than that, the assessment of the truth-seeking scale of mysticism and the truth-telling level of mystics.
In general, the opponents of Sufism can be divided into two categories: a group of them have rejected the whole system of this intellectual system; Another group has considered some of the teachings of the Sufis to be derogatory from their principle or understanding regarding the relationship between man and God, man and man, man and the world, man and death, etc.
Research method
According to the ruling of the Prophet's family, it is necessary to pay attention to the words of Sufis and non-Sufis in order to get a clearer picture of Sufism. Therefore, this research is based on a library study and a descriptive-analytical method.
Discuss
In-school criticism: This group has emerged among the Sufis themselves, and it would not be an exaggeration to say that the Sufism movement is the result of this critical view of the rulers who consider themselves the undisputed and rightful heirs of the Prophet. The bad heirs who, thanks to the Prophet of Mercy, Muhammad (PBUH), indulged in luxury and plundered the lives and property of Muslims.
Out-school criticism: From the time of the emergence of Sufism, various ways of thinking were incompatible with it and were rejected and denied by them. Among these schools of thought, the jurists are considered to be the staunch opponents of Sufism, and they spent all their time and sorrow in rejecting and denying them. Their belief is that there was no name or sign of them in the era of the Prophet (PBUH). Rather, the Prophet (PBUH) has forbidden seclusion with a slogan and has considered the religion of Islam to be the religion of jihad and effort. After the death of Prophet Muhammad due to the nation's deprivation of his spirituality and the deviation of the leadership of the Islamic society, little by little incorrect thoughts and ideas spread among Muslims. which led to the emergence of some ascetics who went to extremes in asceticism and abandoning worldly possessions and avoiding people And gradually they created a ritual and customs for themselves and gave themselves the name Sufi and separated their way from the way of Muslims.
Conclusion
various and numerous works about the rejection and acceptance of Sufia has been written. Many of these works are written by Sufis (In- school) and non-Sufis (out-school). The point worth considering about these studies is that we are dealing with two types of studies: Thinkers and researchers who have no goal other than research and in fact impartially introduce the basics of various sects; And the other group has criticized it biasedly and out of ignorance.
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