By Matthijs Bos Van Den
This paintings is a socio-scientific and Iranological learn of 2 Iranian, Sh'ite Sufi orders within the twentieth century. It stories 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 advance, till the tip of the Qajar period, of Iranian Sufism. the second one half explores Sufism within the Pahlavi period. The 3rd half offers with the Sufi orders within the Islamic republic. The fourth half presents afterthoughts at the family members among Sufi cultural repertoires and civil society.
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Additional info for Mystic Regimes: Sufism and the State in Iran, from the Late Qajar Era to the Islamic Republic
Example text
While the Solÿn>alsh¿hs retained unquestioned and hereditary leadership (internally), the êaf>alsh¿hs dissolved into small rival groups, over which the central leadership retained only marginal leverage. In spite of multi-faceted adversity, however, êaf>alsh¿h (hi)stories tell one not of jurist-led state persecution, but of accommodation. Chapter six probes an ideological rapprochement between Sufism and the state from 1989, through Sufismøs continuous ethical r¡veil and the emergence of ›state mysticismø.
Present/construct themselves [and others] as Muslims [and nonMuslims]‹ [my insertions] (1995: 192). However, to avoid this nominalism from turning into an Empty Vessel Theory of Islam that ignores persistent social and ideational patterns, the anthropology of Islam ought to chart, in addition, how presentations and constructions are shaped by and result in figurations: structured and changing patterns of interdependent people (E LIAS , 1970). In other words: one would study regimes by relating constructions and dependencies in a 20 INTRODUCTION way similar to A SAD øs usage of ›social disciplinesø (1993: 53).
Aúmad Fardd36 coined ›westoxicationø (gharbzadeg), which was to become a token of revolution from the 1960s, and a rumour in Tehran had him as the real inventor of Khomeyniøs ›rule of the juristø (vel¿yat-e faqh). ‹ 37 Fardd, for some time a disciple of the reformist ayatollah Sangelaj - who had been on good terms with elite personalities in Reza Shahøs monarchy (chapter 3) led his own intellectual circle from the late 1960s. Paradoxically, he 35 Iran News, 27 April 1997. ]‹ (A SH RAF , 1996.