انجمن علمی فلسفه‌علم شریف
#سمینار 🔸 اولین سمینار مشترک دانشگاه صنعتی شریف و دانشگاه سن‌پترزبورگ درباره‌ی فرهنگ و سنت‌های فلسفی ایرانی: 🔰 هنر، فلسفه و تاریخ علم ایران در عصر صفویه 🔹 با حضور اساتید برجسته‌ی داخلی و خارجی 📅 تاریخ برگزاری: 6 و 7 آذر 1399 🌐 این برنامه به صورت مجازی و…
#Summary
✅ Lecture Title: Examining the Idea of Opposition between Jurists and Sufis before the Early Safavid Era
👤 Lecturer: Maryam Haghi
(Ph. D candidate, faculty of theology in University of Tehran)
🖋 Summary: In many cultural communities in contemporary Iran, it is widely renowned that throughout the history of Islam, jurists (fuqahā’) were opposed to Sufis and there was an irreconcilable opposition between jurisprudence (fiqh) and Sufism. This idea faces a great many counterexamples. Until the second Safavid era, it seems that the most important contrary to Sufi institution among Muslim jurists were some Salafi Sunnis. But, many Shiite and Ash‘arī Sunni jurists were not fundamentally against Sufism, notwithstanding their criticisms of certain Sufi beliefs and manners, and were even sympathetic with the bulk of Sufi views.
In this research, we have considered a 500-year period (from 500 A.H./1106 to 1000 A.H./1591), which was the pinnacle of Sufi strands in the Islamic world. We have identified jurists from a variety of Islamic denominations (Shiite, Ash‘arī, and Salafi), and instances of their views, fatwas, and relations with respect to prominent Sufi institute and figures.
It has been found that Ash‘arī Sunni jurists were fully harmonious with Sufism. Thus, there have been people in Egypt who were at the highest rank in both jurisprudence and Sufism; that is, they were at the same time, both Qāḍi-l-Quḍāt (Chief Judge) and Shaykh al-Shuyūkh (Chief Master) in Khānqāh. Such examples still exist in Egypt today; for instance, the present grand imam of al-Azhar is also the leader of a Sufi path.
Things are different when it comes to Salafi jurists; for example, Ibn al-Jawzī in Iraq deprecated Sufis and Khānqāh. In Egypt and Levant, Ibn Taymiyya praised the “true Sufis,” while in practice he had acute confrontations with many of his contemporary Sufis, excommunicated them, and likening them to the Shi‘a.
In contrast, many high-ranking Shiite jurists of this period, such as ‘Allāma Ḥillī in Iraq and al-Shahīd al-Awwal and al-Shahīd al-Thānī in Jabal Amel, treated mysticism and Sufism alike, referring to some prominent Sufi figures with reverence and praise, permitting endowment (waqf) for Khānqāhs, and disapproving some radical actions against Sufis. They directed their objections at the conducts of some “pseudo-Sufis” (al-Mutaṣawwifa), not at Sufis (al-Ṣūfiyya) and the whole Sufism.
The serious antagonism between Shiite jurists and Sufis began since the 11th (17th) century when Sufi Qizilbash, that is, the main military forces of the Safavid dynasty at the time disobeyed the government and posed a political threat.
As it seems, it was in this period that the word “Sufi” lost its positive meaning in the religious literature of the Shi‘a, and an anti-Sufi literature was developed. The antagonism between prominent Shiite figures and Sufism is traced back to al-Muḥaqqiq al-Karakī in the 10th (16th) century, and sometimes to the period of Shiite Imams in the 2nd (8th) and 3rd (9th) centuries. As far as I have surveyed, however, evidence for this is not historically accurate, and cannot be extended to all instances of Sufism throughout the history.
———————
🔸 This lecture will be presented in the 1st Annual Sharif-St Petersburg Joint Seminar on Iranian Culture & Philosophical Traditions:
🔰 Iranian Art, Philosophy and History of Science During the Safavid Dynasty 1501-1736
📅 26-27 November 2020
🌐 This Seminar will be held on Sharif Vclass Platform.
❗️ In order to register and to get more information, click on this link:
📎 ia.sharif.ir/sut-spbu-seminar
————————
🆔: @philsharif
✅ Lecture Title: Examining the Idea of Opposition between Jurists and Sufis before the Early Safavid Era
👤 Lecturer: Maryam Haghi
(Ph. D candidate, faculty of theology in University of Tehran)
🖋 Summary: In many cultural communities in contemporary Iran, it is widely renowned that throughout the history of Islam, jurists (fuqahā’) were opposed to Sufis and there was an irreconcilable opposition between jurisprudence (fiqh) and Sufism. This idea faces a great many counterexamples. Until the second Safavid era, it seems that the most important contrary to Sufi institution among Muslim jurists were some Salafi Sunnis. But, many Shiite and Ash‘arī Sunni jurists were not fundamentally against Sufism, notwithstanding their criticisms of certain Sufi beliefs and manners, and were even sympathetic with the bulk of Sufi views.
In this research, we have considered a 500-year period (from 500 A.H./1106 to 1000 A.H./1591), which was the pinnacle of Sufi strands in the Islamic world. We have identified jurists from a variety of Islamic denominations (Shiite, Ash‘arī, and Salafi), and instances of their views, fatwas, and relations with respect to prominent Sufi institute and figures.
It has been found that Ash‘arī Sunni jurists were fully harmonious with Sufism. Thus, there have been people in Egypt who were at the highest rank in both jurisprudence and Sufism; that is, they were at the same time, both Qāḍi-l-Quḍāt (Chief Judge) and Shaykh al-Shuyūkh (Chief Master) in Khānqāh. Such examples still exist in Egypt today; for instance, the present grand imam of al-Azhar is also the leader of a Sufi path.
Things are different when it comes to Salafi jurists; for example, Ibn al-Jawzī in Iraq deprecated Sufis and Khānqāh. In Egypt and Levant, Ibn Taymiyya praised the “true Sufis,” while in practice he had acute confrontations with many of his contemporary Sufis, excommunicated them, and likening them to the Shi‘a.
In contrast, many high-ranking Shiite jurists of this period, such as ‘Allāma Ḥillī in Iraq and al-Shahīd al-Awwal and al-Shahīd al-Thānī in Jabal Amel, treated mysticism and Sufism alike, referring to some prominent Sufi figures with reverence and praise, permitting endowment (waqf) for Khānqāhs, and disapproving some radical actions against Sufis. They directed their objections at the conducts of some “pseudo-Sufis” (al-Mutaṣawwifa), not at Sufis (al-Ṣūfiyya) and the whole Sufism.
The serious antagonism between Shiite jurists and Sufis began since the 11th (17th) century when Sufi Qizilbash, that is, the main military forces of the Safavid dynasty at the time disobeyed the government and posed a political threat.
As it seems, it was in this period that the word “Sufi” lost its positive meaning in the religious literature of the Shi‘a, and an anti-Sufi literature was developed. The antagonism between prominent Shiite figures and Sufism is traced back to al-Muḥaqqiq al-Karakī in the 10th (16th) century, and sometimes to the period of Shiite Imams in the 2nd (8th) and 3rd (9th) centuries. As far as I have surveyed, however, evidence for this is not historically accurate, and cannot be extended to all instances of Sufism throughout the history.
———————
🔸 This lecture will be presented in the 1st Annual Sharif-St Petersburg Joint Seminar on Iranian Culture & Philosophical Traditions:
🔰 Iranian Art, Philosophy and History of Science During the Safavid Dynasty 1501-1736
📅 26-27 November 2020
🌐 This Seminar will be held on Sharif Vclass Platform.
❗️ In order to register and to get more information, click on this link:
📎 ia.sharif.ir/sut-spbu-seminar
————————
🆔: @philsharif