Introduction by Dr. Reza
Sharafzadeh
According to most historians
the 7th & 8th
century of Islam (1200-1300 CE) were some of the bloodiest and saddest
periods
due to invasion lead by Moguls against the eastern provinces of Iran.
Some of
the most prominent Grand Sheikhs were slaughtered e.g. Sheikh
Najmed-din Kobraa
and Attar Neyshaaboori and much of the Persian religious luminaries
were
scattered around the neighboring countries. These attacks left
indelible marks
upon the society of Iran:
1.
Exodus of
the Iranian scientists, Orafa (Sufi Erudite) and
poets e.g. Sultanol Olamaa Bahaa Walad the father of Molawi to Qunieh
and
Sayfed-din Aaqsaara and etc. The net side effect of this migration was
expansion of foreign centers of culture and knowledge e.g. Asia Minor
and
India.
2.
The
previous flourishing creativity was lost and replaced by
perpetual analysis and rehashing of the old subjects.
3.
Moguls
had no interest in religion but found interest in
Sufism, therefore they financed the rapid expansion of the Khaqneqaah
and every
old man collected some followers and got financed for training
students. Much
fraud and superstition was spread around but from amongst these schools
new
generation of Sufi luminaries was raised e.g. Attar Neyshaaboori, Shams
Tabrizi, Sultanol Olamaa Bahaa Walad, Molawai, Shahabed-din Sahrwardi,
Ibn
Faredh, Ibn Arabi, Termezi, Awhed-din Kermani, Khajoo Kermani, Semnani,
Hafiz,
Shah Ne’matollah Wali and of course Mahmood Shabestari.
4.
Scholars
at that time saw the invasions as the Divine punishment
for the sins of the Muslims. Fatalistic attitudes e.g. the School of
Jabariya
(Fate’s Fatalism & Inescapability) drowned the spirit of
resistance,
bravery, endurance and chivalry—necessary characteristics for
Sufism—whereupon
posture of submission and complacence conquered the minds & hearts
of
thinkers and artists. One can see this impact upon the Molawi’s
Mathnawi and
Shabestari’s Haqqol-Yaqin’s 7th chapter.
5.
In this
period of 7th and 8th century of
Islam (1200-1300 CE) Arefs such as Ibn Arabi introduced the concept of
philosophy into Sufism. Therefore the Sufi schools taught religion and
Sufism
and encouraged philosophical exchanges in the form of tales (Hekayat)
and these
additional teachings were called “Elm Irfaan” (Science of Ma’refat) or
“Falsafeh
Irfaan” (Philosophy of Ma’refat). The two seminal works of Ibn Arabi
i.e.
“Fotoohot Makki” and “Fosoosol Hekam” rendered the principles of Sufism
and
Irfaan (Science of Ma’refat) in a more rationalized and logical
formality based
upon deductions and reasoning. And Sufis like Araqi and Shebestasri
expanded
this trend e.g. 4th chapter for Haqqol-Yaqin is under
complete
influence of the Ibn Arabi’s work.
6.
Once
Sufism reached India it was intermixed with the Indian
intricate, complex and elegant wisdom. Although Saharwardy’s work had
already
spread through India, both Shah Ne’matollah Wali and his son Shah
Khalil
expanded the Sufism even further.
These Sufi expansions gave
rise to Sufi politicians and
rulers. This trend started by Sayyed Mohammad Noorbaksh and Sheikh
Safied-din
Ardabily used spiritual excuses to influence the political arena. Some
of their
children even established their own rule and government e.g. Uprising
of Sarbeh
Daran, Mosha’sha’in, Saadaan Mar-a’shi and the movement of Horoofieh
are the
remarkable resilience of Sufism to arise the spirit of combat against
injustice
and cruelty (around the 8th century of Islam).
End.
© 2004-2002,
Dara O. Shayda