By Lloyd Ridgeon
Sufi Castigator investigates the writings of Ahmad Kasravi, one of many ideal intellectuals in Iran. It reviews his paintings in the context of Sufism in smooth Iran and mystical Persian literature and comprises translations of Kasravi’s writings.
Kasravi presents a desirable subject for people with pursuits in Sufism and Iranian reviews as he tried to supply a kind of Iranian identification that he believed used to be suitable with the fashionable age and Iranian nationalism. His tension on cause and the de-mystification of faith prompted him to repudiate Sufism and masses of the Sufi literary historical past as backwards and believed it a explanation for the weak point of recent Iran. Kasravi’s ancient observations have been vulnerable, and his writings point out that he was once practising pre-determined conclusions. even if, his works are of importance simply because they contributed to an incredible dialogue within the Thirties to Nineteen Forties concerning the perfect photo and id that Iranians may still undertake. regardless of the educational weaknesses of Kasravi’s works he had a profound impression at the subsequent new release of thinkers.
Sufi Castigator is stimulating and meticulously researched booklet and contains long translations of Kasravi’s works, Sufism and What does Hafez Say? and may entice students of heart japanese studies.
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Extra resources for Sufi Castigator: Ahmad Kasravi and the Iranian Mystical Tradition
Indeed, those learned in Sufi texts would be familiar with warnings about those who abuse Sufism for their own personal gain. Yet, the story serves as a barometer for the anti-Sufism that was prevalent among a group of intellectuals who reacted against the hypocrisy of some “Sufis” and who also rejected the ultimate truths that could be derived from following the Sufi path. Is it the voice of Mirza Hosayn ‘Ali or Hedayat himself when on drinking wine in the bar, and on looking at the prostitute’s face he comprehended the mystery of life – to enjoy worldly pleasures, as advocated by Hafez and Khayyam?
There are sufficient indications that leaders of the movement were genuine in their efforts to eradicate social distinctions. For example Safi ‘Ali Shah’s attempt to present Sufism as a spiritual and ethical reformist movement is revealed in an endeavour to spread his message beyond aristocratic circles. 151 (This must have been regarded as a threat by some of the Shi‘ite clerics who viewed themselves as the legitimate interpreters of the Qur’an, and some may also have been repelled at this “tampering” with the divine word.
Mirza Hosayn ‘Ali’s doubts about the sheikh deepened when he learnt that he ate roast partridge privately while publicly partaking of crusty bread and mouldy cheese. Realising that the sheikh was a charlatan, Mirza Hosayn ‘Ali became depressed and thought that he had wasted his youth in his Sufi yearnings. So he then went to a bar where he drank wine, listened to music and returned home with a prostitute. The story ends with the non-appearance of the teacher at school, and the readers are left to assume that he has committed suicide; rather than killing his lower, selfish ego, or soul (nafs), Mirza Hosayn ‘Ali took his own life.