---

This article has categorized Sufi prose in two contrasting species: the first is constructed discourse (kalām-e motamakken) and second one is deconstructed discourse (kalām-e Maqlub). These two terms have been used by Sufis in their books. The distinguishing bases of these two discourses are the epistemic origin, source of knowledge, text content and the function of language in Sufi discourse. Constructed texts contain social concepts of Sufism and originate from a collective and ideological knowledge. Indeed they organize a group state and the language plays the role of a regulator in them. The deconstructed discourse is the second group of texts that have their roots in personal experiences and create a new imaginative and textual world. A deconstructed text, in terms of implications, is an open text that is flexible for interpretation and metaphorical pole of language dominates it, while constructed text hinders further interpretation. The article at the end shows the transformation process of Sufi prose from the constructed discourse word by word to the deconstructed discourse.

---

Naguib Mahfouz is an Egyptian writer, he has won literary Nobel Prize in 1988, he was influenced by Iranian Sufism approach. Although he was called as a realist Sufism, it seems they had not considered his Iranian reflections. He has written the imaginative story of journey of Ebn Fatomeh in Arabic which is a literary secret with a Sufism theme, as if reader feels that its language has been inspired by Manteq Al Tayr. Ebn Fatomeh is a hero. He is god's follower beside the group of birds of Manteq Al-tayr inquire to explore the visible fact in the journey. They pass seven lands which are comparable with Attars' seven lands Dar Al jebal and Ghaf Mountain but Mahfouz has compared them with a wondering person who is not able to access the fact easily. He has criticized Muslims political and social conditions and how they have gone further from real Islam and the oblivious end for this exploring visible journey.

---

A large number of beliefs and old credences of Turkmen people inhabiting in Turkmen Sahra can be categorized based on the cultural reflections appeared in rituals like Porkhani or Daggers Dance. These rituals and costumes reflect the beliefs and ideas borrowed from neighboring societies or ancient religions dating back to the pre islamic era as well as Islamic ideology.

From a different angle studying the superstitious beliefs such as believing in evil creatures, harmful ghosts, demons,fairies are indications of vicissitude history of Turkmen people.

In this research we endeavoured to re estate information gathered from field work research as well as presenting credible research resources utilising comprehensive analysis from phenomenology of symbols of religious-tribal turkmen rituals.

The anthropological study of Shamanism as the main religious idea among ancient turkmens and synthesis of iranian elements along with Sufism with it is the dominant content of this research paper that depicts the belief system turkmens. This phenomena is called “folk religion” that is an amalgamation of beliefs, primitive perceptions, legends, myths, ancient religions, subordinate and tribal ideologies along with manipulated and false images and lastly the official religion of the territory.

Folk religion is an absorbing subject for folklorists, anthropologists and ethnologists so that they can record and recognise the consisting elements and worldview, mood, mentality of people in general.

---

Since the second century AD Sufi-es have entered the concept of "love" in his speech,and so they defined a new relationship between themselves and God, Although initially this relationship met with opposition from scholars and speakers, but gradually found its place in Sufi-es discourse Finally, in the beginning of sixth century attempt of Sufi-es in along four these centuries to define and describe of "love", Sufism enter in new stage which saw its glorying in the centuries from 6 to 8th. In this study author wants to analysis of basic and secondary cosmological viewpoints of Sufi-es about love. Author with this goal, by study and analysis of ontological and structural metaphors in conceptual metaphor theory has searched these viewpoints and finally has approved that metaphorizing of Sufies since the beginning show their viewpoints to this concept. These two standpoint aroused of two basic structural metaphor: GOD IS SULTAN and GOD IS BELOVED.

---

 
 
J.Masoudi Fard,PH.D.
 
Abstract
8^th Century has witnessed a close coordination between mysticism and Shiism. The inclination of Shiite faith among mystics not only caused the expansion of campaign/combats for equity and justice rather that led to the formation of social movements such as sarbdaran. The main question of the present study is that how hermitage and mystics could influence the social conditions of the 8^th century AH.
This article focuses on the social role of hermitage in 8^th century and the emergence of Sufism and social movement. The research methodology is based on descriptive-library studies.
The briefly research outcome is that the 8th century witnessed a remarkable growth in direct combats between Sufis and rulers and the claim of establishing peoples’ rule. Shiite dynasties like Sarbdaran became successful in establishing a government and leaders like Safi-al-Din Ardbeli and Shah Nemat Allah Wali were present in all social arenas and hence; not only roughness and cruelty of rulers gradually decreased rather they searched for lessening peoples’ suffering.
It must be mentioned that lie, deception and hypocrisy prevailed in all social layers of the proposed century. Even Sufis and their hermitages were not safe from these corruptions.
 
 

---

 

 
 Abbas Mohammadiyan, PH.D.
 
Abstract
 
Sunni Sufis and mystics have taken into account the issue of velayat or spiritual rank from 3rd century hijri onwards and each of the two groups of Shia and Sunni mystics in their works and words have talked about the aspects such as complete human being, velayat, relations between velayat and prophethood, necessity of godly men, their axis and reasoning among people in every period emphasizing on the continuity of life, end of velayat as well as chain and guilds of mystics.
In this paper, in order to explain the topics of velayat and discussion related to it, the author takes into account similarities and differences in outlook of the aforementioned two groups through extracting reliable resources to show the ratio of their influence upon each other.
 
 

---

Of all the ritualistic forms of drama in Iran, Shabih-khani is the most sophisticated one. It sums up in many ways the entire dramatic forms and ancient Iranian rituals. It consists of some dimensions of other art forms, such as painting and architecture, and, most significantly, includes aspects of music and poetry. On the other hand, there is little doubt that the most overarching historical trend in Iran pivots around Sufi philosophy and literature. Sufi themes and moods as well as its mystical philosophies have largely characterized the most notable works of poetry and prose in Persian literature. The predominance of Sufi philosophy in literary works notwithstanding, Sufism can be traced in many of the existing art forms in Iran, not to mention in its quotidian culture. In this article, it is aimed to demonstrate some of the impacts of the Sufi and mystical philosophies on Shabih-khani. Our research illustrates that in Shabih-khani, we face much less a representation of historical reality than a popular interpretation of history intertwined with such discourses as Sufism. Having focused on the play which dramatizes Imam Hossein’s martyrdom, we have attempted to lay bare the most important forms of these interpretations.

---

 Manâqibs of Sufis (Hagiography) contain abundant stories that have been allocated to express wonder’s Sufis. The task of the article is an archeological approach to indicate regimes of truth in Manâqibs of Sufis, Shiite of Mânaqibs, the Prophet’s hagiography, the New Testament and the Old Testament. Then it reveals the rule of miracle of God is the hidden idea on the miracle of the saints. Miracles appears as a real continuance for the Prophet’s successors as a priority of the Prophet and his religious to other prophets and their religious. It also appears as a sign to confirm for prophethood. Having an affirmation of God and the claim of doing wonders puts Sufism in relations of power. It associates Sufism onto secular sides of social life being well-known to deny. 

---

  The personality of Abu Muslim Khorasani has been reflected in various forms in the texts. In the hadith sources, Abu Muslim is often introduced as someone who was against the Shia Imams. In polemical-theological texts, Abu Muslim is introduced as the avenger of Ali's family, the overthrower of the generation of the Imams, and the destroyer of the Umayyads. But in the folk stories and especially in the narrations that we know today as Abu Muslim name, Abu Muslim is not only a Shia person, but also one of the special Shiites who received the spiritual teachings of the Imams and is himself a follower of the Tariqat and he has transcendental benefits. The same image of Abu Muslim entered the Sufi circles through the tradition of story-telling, and later became one of the important pillars of the Safavid Khanqah Invitation. After the Safavids came to power, the Safavid Sufis, by promoting the stories of Abu Muslim, kept alive the goals of the Safavid uprising and increased their followers. The religious jurists of the Safavid court, in an effort to curtail the influence of the Sufis, were the first to recognize this and subsequently prohibited the reading of stories about Abu Muslim. This article demonstrates that the banning of stories, the reading of stories, and the distortion of Abu Muslim’s image were fundamental measures taken by religious jurists to combat the proliferation of Sufism during the Safavid era. 
Extended Abstract
During the Safavid era, the Shiite religious jurists had gained a lot of power and decided to remove their long-time rivals, the Sufis, from the arena of politics and power. The movement of anti-Sufism in this period had several stages. Thus, at the beginning of the Safavid government, the fight against the Sufis was the only written criticism; But at the end of this era, this movement increased and led to the killing and rejection of the Sufis. In this article, only the first step of anti-Sufism in this era, that is, the criticism of Abu Muslim and Abu Muslim reading has been discussed.
The character of Abu Muslim is different in Shia narrations, history and stories. In the Shia hadith sources, there are narrations in the condemnation of Abu Muslim that show the opposition of the Shia Imams to him. For example, one tradition says: Imam Jafar Al Sadiq (AS) did not accept Abu Muslim's invitation and did not even respond to his letters. However, in Shia theological-dialectical sources (especially Persian sources), Abu Muslim is praised for overthrowing the Umayyad government and he is introduced as one of the followers of Shia Imams, whose goal was to bring the Shia Imams to power.
 The character of Abu Muslim is different in the stories, especially “Abu Muslimname”. In these stories, he is one of the top Shia people, and there is no need to prove his religion. According to the narratives, even the name of Abu Muslim was given to him by Imam Muhammad Baqir (AS), and he is in contact with the Shia Imams and he in the real world or in the dreams, constantly receives help from them. And they treat his problems and pains. In addition, Abu Muslim also has a mystical personality and is able to do extraordinary things or meet with mystical guides.
The personality of Abu Muslim and the traditions and stories related to him were popular among the Safavid Sufis and they used this in calling their followers. Abu Muslim Khorasani and Muhammad Hanafiyeh were among the most important personalities of the Sufis of Ardabil Monastery, whose praises and stories were constantly expressed. Some religious jurists fought Sufism secretly and openly. Some of the reactions against Sufism in this period are only specific to the Shia society; The main idea of these anti-Sufi people is that the elements that have entered the Shia community from Sufi beliefs by combining Sufism and Shiism must be destroyed. Therefore, one of the elements that was tried to be left out of the society's beliefs is story-telling and Manqebat reading for Abu Moslem of Khorasani.
 The first objector to Abu Moslem reading in the Safavid period is Mohaghegh Karki. He believed that Abu Muslim's friendship with Imams and Shias was not real and he intended to attract them by deceiving them. He considers Abu Musallam readers, liars and their words as Satan's words. Taleqani also believes that the atheists were a group of Abu Muslim's lovers, and he believes that the atheists became interested in him because of Abu Muslim's claim to the Holoul theory. In addition to the religious jurists, the Safavid kings, such as Shah Ismail and Shah Tahmasab, also opposed the storytelling and Abu Muslim reading. Of course, we should know that despite these oppositions and obstacles, people were still inclined towards these stories.
In the middle of the Safavid period, for the first time, a book named Salwa al-Shia was written, which expresses the objection to the Helpers of Abu Muslim and the Sufis in one place, and clearly names groups of Sufis who followed Abu Muslim. And it shows that the opposition to Abu Muslim and Abu Muslim readers was in line with the opposition to the Sufis. This opposition and the expression of the connection between the Sufis and Abu Muslim had not been expressed very clearly until this book. In fact, Abu Muslim-reading has been a discourse act that these story-tellers have also popularized Sufism.
Therefore, it can be understood that the newly empowered religious jurists in the Safavid court, in order to eliminate the Sufis, initially tried to devalue their valuable symbols and personalities. One of the most important of these measures was the banning of reading stories About Abu Muslim and the destruction of his personality. And referring to the link between the Sufis and Abu Muslim, they introduced both groups as misguided and cursed. Therefore, the effort of the religious jurists of the Safavid period in confronting Abu Muslim's storytelling and stories was an attempt to start a powerful and pervasive trend of anti-Sufism.

---

Sufi literature is a kind of transcendent literature that contains sublime meanings as well as high spiritual attributes and characteristics. Mahmoud Hasan Ismail inspired by the Sufi experience, which represents a special stage in the evolution of his poetry has represented transcendental themes in his work Soot Min Allah (The Voice of God), which is the manifestation of his thirsty soul in reaching the absolute divine essence. This study through a descriptive and analytical method represents the components of the Sufi discourse in the poetry of Ismail and examines its brightness and visions through his collection "The Voice of God". The most important finding of the study is that the poet in his mystic speech exceeded the limits of intertwining with the ideas and references of Sufism. This is reflected in the construction of his poems, images and compositions, turning it into a mystical vision where the soul flew in new worlds and rid the body of its material. On the other hand, an absolute self-love is the basic principle in “The Voice of God”, whose spirit is emancipated from the flesh of the flesh, so he goes to the ends of existence and calls it towards union with the divine self and its annihilation. In linguistic terms, the Sufi language of Ismail was characterized by the employment of some mystical symbols that have visible and hidden connotations, including flute, light and wine, which abound in his poetry compared to other symbols, in a manner that has increased the meaning of beauty and splendor.
 

---

: Salafism and Sufism are two old Islamic movements that have had major conflicts throughout the history of Islam, which were mainly related to aspects of adherence to and respect for Islamic law and jurisprudence and different interpretations of religious texts. Simultaneously, these two movements have also had some interactions with each other, and there have emerged some individuals or groups who have combined a number of the manifestations of Sufi practices and actiond with those of Salafi and thus creating Salafi Sufism or Sufi Salafism. The Central Asian region is the cradle of a great number of Sufi orders. It has delivered great mystics to the Islamic society. Moreover, several signs of Sufism can be observed in its people’s general culture. However, the people’s inclination towards Islam at the time of liberation from the yoke of communism and the formation of Islamic groups and parties – who wanted Islam to play a greater role in governing the society – besides some countries’ cultural and propaganda exercise, it has led to the creation of various Salafi groups in the region. Naturally, Salafi’s entry into Central Asia’s mystical culture paves the way for the creation and growth of a discourse that has nurtured a combination of Salafism and Sufism in itself. The present study examines the Salafi Sufis in Central Asia and the Sufi-Salafi interactions in this region. Although there are many references on Sufism and Salafism in Central Asia, no independent reference on Salafi Sufism was found in the land.

---

In this article, I will discuss the integration of the Sufi ideas into the Iranian ways of thinking. I will put forward some factors, which explain the reason why Sufi ideas could impact the Iranian ways of thinking and become an integrated part of it. This issue is important since one of the reasons for several social problems from which the Iranian society suffers can be found in the Iranian group-oriented ways of thinking and the lack of an individual-oriented perspective concerning every citizen’s not only rights but duties as well. The mystical dimension of Iranian ways of thinking is regarded as one of the factors, which counteracted the growth of concern for the individual self in the ways of thinking of Iranians.