Mystic Regimes: Sufism and the State in Iran, from the Late by Matthijs Bos Van Den

By Matthijs Bos Van Den

This paintings is a socio-scientific and Iranological examine of 2 Iranian, Sh'ite Sufi orders within the twentieth century. It reviews their comparative social improvement in terms of political regimes and explores the cultural repertoires that Sufis have used to deal with those. The introductory half examines the translation and the improvement, till the tip of the Qajar period, of Iranian Sufism. the second one half explores Sufism within the Pahlavi period. The 3rd half bargains with the Sufi orders within the Islamic republic. The fourth half offers afterthoughts at the family among Sufi cultural repertoires and civil society.

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Extra resources for Mystic Regimes: Sufism and the State in Iran, from the Late Qajar Era to the Islamic Republic

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Rulersø Sufi patronage strengthened Sufi challenges of jurist authority. Nineteenth-century Iran did not witness the disappearance of ›traditionalø Sufis through the ascent of jurist-led, ›modernø religiosity, but, instead, Sufismøs socio-political renaissance. Part Two deals with the Ne>matoll¿h’ regimes in the Pahlavi Dynasty (1921-1979). In 1976, a French Ahl-e îaqq convert observed that file champ du soufisme iranien est encore — explorer‹ (D URING , 1976: 124). G RAMLICH ø S studies of Iranian Shi>ite Sufi orders (1965, 1976, 1981) provided unique material and hitherto unparalleled analyses of Sufi religiosity and ritual life in the Pahlavi period.

E. von Grunebaum and Roger Caillois (University of California Press, 1960), pp. ] Unfortunately, in pursuit of his romanticism Corbin can be historically inexact. Thus he sometimes translates as if the text contrasted an Oriental ›theosophyø to a Peripatetic (and implicitly Western) ›philosophyø, where the text refers simply to Ishr¿qis and Peripatetics, as names of schools, without either geographical or disciplinary specification. ] Le Chiisme pr¡serva les Persans‹ (A UBIN , 1908: 458). In prerevolution Iran itself there were critical voices too.

He defined hermeneutical phenomenology in accordance with t¿ism. But En Islam iranien, intended to be a timeless understanding of Iranian Shi>ism, would develop a life of its own, and attain temporally distinct political meanings that were exterior to the intentions of its author.

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