Relations of sufism and the religions of manliness, malamatıeh and ghalandarıeh

Dindar ve çileye yönelik bir yaklaşımla yavaş bir seyirde başlamış olan İslami Sofizm, zamanın gerekliliklerine göre teorik konuları ele almış ve ana tartışmalarda "niyetteki içtenlik" ile "sevgi ve şefkat" unsurlarını vurgulamıştır. Bu yeni yaklaşım, sofi öğretilerinin daha yararlı uygulamalara haiz olmasını sağlamıştır. Mertlik dinleri, Melamilik ve Kalenderilik insani Sofizmin siperinin bir kısmını örneklediğinden dolayı, bazı çalışmalarının tanımlanması Sofizmin toplumsal özelliklerini ortaya koymaya yardımcı olacaktır. Bu bağlamda, mümbit olanların öğretileri ile Sofizmin ilkeleri, mertlik dinini, asetizm ve Sofizmin halk insanına öğretildiği bir okulun boyunduruğuna almıştır. Öte yandan, mümbit olanlar ile Sofiler arasındaki dolandırıcılık eğiliminde olanlara nüfuz edilmesi, İslami Sofizm alanında söylemlerarası istidanın gelişmesini sağlamıştır. Dolayısıyla, Melamiliği dindar olanları mağdur eden fenalıkları savması bakımından mertlik dininin bir devamı olarak ele alabiliriz. Söylemlerarası eleştirinin teorik çerçevesinin sıkılığı ile uygulamasının kuvvetlendirilmesi Kalenderilik akımının oluşumuna ortam sağlayarak, yapay ve riyakar asetizmin daha geniş çerçevede yenilgiye uğramasına neden olmuştur.

Sufizm ile melamilik, kalenderilik ve mertlik dinlerinin ilişkisi

Islamic Sufism commenced with a devout and mortification-oriented approach slowly, and according to exigencies of the time approached theoric issues and emphasized 'sincerity in purpose' and 'love and affection' as the main discussions.This new approach caused Sufi teachings to have more useful applications. As the religions of manliness, Malamatieh and Ghalandarieh could illustrate a part of the frontage of humanity Sufism, and recognition of some of their works helps us to reach social characteristics of Sufism. Tantamount to this view, connection of the teachings of generous ones with principles of Sufism has chained this religion of manliness to a school for teaching asceticism and Sufism to public people. On the other hand, penetration of generous ones and the ones with the disposition of charlatanry among Sufis helped the development of the capability of inter-discourse criticism in the field of Islamic Sufism. Therefore, we can consider Malamatieh as the continuation of the religion of manliness for repelling injuries with which the pious ones faced. Firmness of the theoretical framework of inter-discourse criticism with reinforcement of its practice based aspect and settling the movement of Ghalandarieh brought about the approach of defeating against artificial and hypocritical asceticism to be broader and more flourished.

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