چکیده:
Given that Islamic Sufism has been one of the most important intellectual and cultural currents of the entire Islamic world, and especially Iran, the pathology of Sufism holds great importance. Sufism, which throughout history has been able to continue its life despite many ups and downs, like any other wonderful and great thought, has many admirers and opponents, such that some have assumed it to be the core and essence of religion, while others have deemed it infidelity and heresy. Among the criticisms directed at the Sufis, the Sufi's critique of the Sufi—instead of criticizing the theoretical and intellectual aspects of mysticism and Sufism—by relying on the practical and behavioral aspects of the Sufis, provides a fairer and at the same time more objective image of the damages inflicted upon Sufism. For this reason, in the present article, an effort was made to examine the criticisms raised against the Sufis in the book Masnavi Ma'navi, which is one of the most important sources for understanding mysticism and Sufism.
خلاصه ماشینی:
Rumi considers Sama to be a necessity that has become permissible for him and other Sufis, and addressing a jurist named Zayn al-Din Tuqati, he says: "Mawlana Zayn al-Din is facing a matter in Sharia, and I know that you have read that in a state of necessity and life-threatening famine, consuming carrion and forbidden things becomes permissible and allowed for a person, and they have deemed it permissible for the survival of the human soul until complete destruction, for the sake of religion, and this meaning is established among the scholars; now the men of God also have a state and a necessity that is equivalent to famine and thirst, and the remedy for it is nothing but Sama, dancing, tawajud, voices, and songs, otherwise, from the extreme awe of the manifestations and lights of the majesty of Truth, you would be overwhelmed and diminished.
» (Daftar 3, verses 2648/2654) As the author of the book Ibn Qayyim al-Jawziyya has pointed out, the reason for the Sufis' disregard for outward sciences, and consequently the jurists' enmity toward them, returns to the division of religion into two parts: Haqiqat (Truth) and Sharia (Law).
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