This article interrogates the sweeping notion of ‘Persianate Sufism’ and its intersection with la... more This article interrogates the sweeping notion of ‘Persianate Sufism’ and its intersection with language, religion, and ethnicity in the context of Iran. It begins by tracing the origin of the Persianate World, a term first coined by Marshall Hodgson, and demonstrates how Iranian scholars and historians have exploited this concept to forge a Persian-centric reading of religious texts across Iran and beyond. We argue that the Persianate World echoes a Eurocentric and Orientalist model of knowledge that produces a skewed and exoticized representation of non-Persian histories and memories, thus overlooking their distinctive cultural presence, heritages, and contributions. Our research underlines Sufism as a vibrant and diverse spiritual tradition that transcends linguistic and cultural boundaries, embodying a rich array of dynamic expressions. Finally, our study invites a critical revision of the broad generalizations and cultural domination that the concept of the Persianate World entails.
This article critically explores the intersection of colonial narratives and religious necropolit... more This article critically explores the intersection of colonial narratives and religious necropolitics in the systematic oppression of the Kurdish nation across the Middle East. From the latter half of the 20th century, governments representing Iranian, Turkish, and Arab nationalisms, alongside non-state actors like ISIS and the Turkish-backed Free Syrian Army, have employed demagogic religious policies to legitimize the persecution and mass killings of the Kurds. These regimes and groups brand the Kurds as infidels, subjecting them to a continuous state of war and dehumanization, while positioning themselves as defenders of Islam to quash Kurdish demands for national rights and autonomy. The article explores how these religious necropolitics policies have fuelled genocidal massacres, such as Khomeini's fatwas in Iran, Erdogan's rhetoric in Turkey, the Anfal genocide in Iraq, Yazidi genocide by ISIS, and the dehumanization of Yarsans by Islamic Shia authorities in Iran. The systematic de-Kurdification of regions like Afrin in Syria further exemplifies the lethal consequences of conflating religious ideology with noo-state sovereignty. Through this analysis, the article underscores the profound impact of religious necropolitics on the Kurdish struggle, revealing how these policies have not only dehumanized the Kurds but also framed their aspirations for freedom as existential threats. The article concludes by highlighting how the interplay of colonial sovereignty and religious necropolitics has perpetuated the sacred victimization of Kurds in the Middle East, framing them as infidels to justify their ongoing oppression and marginalization. Through this lens, the study reveals the deep-seated mechanisms of control and violence
This paper investigates the relationship between renunciant piety (zuhd) and early Sufism in the ... more This paper investigates the relationship between renunciant piety (zuhd) and early Sufism in the city of Iṣfahān, a pivotal city along the Silk Road, from the late ninth to early eleventh-century CE. It focuses on the multifunctional nature of khāneqāhs (hostels) in facilitating the dynamic interplay between these two pietistic movements in early Islam. The study underscores the transformation of Iṣfahān into a significant regional center of Islamic piety by examining the gradual conversion to Islam, with particular emphasis on the inspiring role of renunciants (zuhhād) in catalyzing conversions and propagating Islamic ideals. To illustrate this transition, this article focuses on literary accounts concerning three major pious figures from Iṣfahān in this period, namely Muḥammad ibn Yūsuf al-Bannāʼ (d. 899 CE), ' Alī ibn Sahl al-Iṣfahānī (d. 919 CE), and Abū Manṣūr al-Iṣfahānī (d. 1027 CE). In its discussion of these pious personalities, this article emphasizes their interconnectivity and engagement with other notable Sufis, including al-Junayd al-Baghdādī (d. 910 CE) and Manṣūr al-Ḥallāj (d. 922 CE), as well as their contributions to Sufi scholarship, including the compatibility of Sufism with Ḥanbalī jurisprudence as presented in Abū Manṣūr al-Iṣfahānī's surviving works. Altogether, this article provides a comprehensive survey of the historical and spiritual context of Iṣfahān in this period, shedding light on the interplay between renunciant piety and early Sufism in the region.
Research on the early Sufis of Hamadān, Nahāwand, and Abhar holds immense significance in compreh... more Research on the early Sufis of Hamadān, Nahāwand, and Abhar holds immense significance in comprehending the development of Sufism in the Jibāl region. This article provides an in-depth exploration of the initial stages of Sufism's formation, focusing on the analysis of significant early Sufi texts. Specifically, the study investigates the treatises Karāmāt Sheikh abī ʻalī al-Qūmsānī, Ādāb al-fuqarāʼ, and Rawḍat al-murīdīn, authored by Ibn Zīrak al-Nahāwandī (d. 471/1078), Bābā Jaʻfar al-Abharī
Yaḥyā ibn Muʻādh al-Rāzī (d. 258/872) is a prominent figure of early Sufism in Rayy at the Jibāl ... more Yaḥyā ibn Muʻādh al-Rāzī (d. 258/872) is a prominent figure of early Sufism in Rayy at the Jibāl region. According to later Sufi biographies and manuals, he was primary among Sufis to preach from a pulpit, which is why he is alluded to as 'the Preacher' (al-wāʻiẓ). Yaḥyā travelled extensively throughout the Islamic world, disseminating religious teachings while simultaneously earning a livelihood. Some believe Yaḥyā's followers called themselves Muʻādhiyya and refrained from making a definite statement about the punishment of the Hereafter or forgiveness of major sins. This study discusses some of the main elements of the Karrāmiyya attitude, like the issue of God's forgiveness, true trust in God and the emphasis on hope for God's beneficence, which can be found in Yaḥyā ibn Muʻādh's preaching. In the following, his ontological and mystical attitudes to the Creation will be examined. The article then focuses on two of his famous disciples, Ibrāhīm ibn Aḥmad al-Khawwāṣ (d. 291/894) and Yūsuf ibn al-Ḥusayn al-Rāzī (d. 304/916-7). Al-Khawwāṣ is the bestknown advocate of tawakkul, who carried the idea of self-abandonment and trust in God to the extreme. The malāmatī orientation of Yūsuf al-Rāzī is one of the most significant points that hagiographers underline about his mystical worldview.
Abstract:
In 1994, the Fezalar Educational Institute started its education activities by opening... more Abstract:
In 1994, the Fezalar Educational Institute started its education activities by opening the Ishik College in Erbil, and by 2018 thirty Gülen-inspired schools (from Kindergarten to High school) and the Ishik University had been established in the KRG. These schools are managed by the Turkish- Islamic scholar, Fathullah Gülen’s ideas about education. Due to the high tuition fees of Turkish schools, only Kurdish high class families can afford to send their children to these schools. This research wants to apply the Bourdieu’s symbolic violence theory and argues that how such an educational system reproduces the social inequalities.
After the first Gulf War, the Kurds created a de facto government in Southern Kurdistan and forme... more After the first Gulf War, the Kurds created a de facto government in Southern Kurdistan and formed the first cabinet of the Kurdistan Regional Government (KRG) in July 1992. The Ministry of Education undertook to guarantee an increase of human and material resources as well as making the Kurdish language as the language of study at all levels. However Southern Kurdistan still suffered shortages in education system; this unique situation was the most favorable time for investing in a private educational company. In 1994, the Fezalar Educational Institute started its education activities by opening the Ishik College in Erbil, and by 2016 thirty Gülen-inspired schools and the Ishik University had been established in the KRG. In the public sphere, these private educational institutions are known as Turkish School; due to the high standard of education, growth in the KRG was rapid, in spite of higher tuition fees. This research was to explore the relationship between the Gülen movement’s (Hizmet movement) educational ideology and their role in new KRG’s educational system. By demonstrating how the ideology of the Turkish-Islamic Gülen movement can have an influence on students with the distinction between overt and hidden curriculum, I argue that the ideological aims of this schools are supported by imprecise modern curricula in ensuring the conservative moral attitude, the scientific worldview without skepticism, and an inequitable educational structure.
This article interrogates the sweeping notion of ‘Persianate Sufism’ and its intersection with la... more This article interrogates the sweeping notion of ‘Persianate Sufism’ and its intersection with language, religion, and ethnicity in the context of Iran. It begins by tracing the origin of the Persianate World, a term first coined by Marshall Hodgson, and demonstrates how Iranian scholars and historians have exploited this concept to forge a Persian-centric reading of religious texts across Iran and beyond. We argue that the Persianate World echoes a Eurocentric and Orientalist model of knowledge that produces a skewed and exoticized representation of non-Persian histories and memories, thus overlooking their distinctive cultural presence, heritages, and contributions. Our research underlines Sufism as a vibrant and diverse spiritual tradition that transcends linguistic and cultural boundaries, embodying a rich array of dynamic expressions. Finally, our study invites a critical revision of the broad generalizations and cultural domination that the concept of the Persianate World entails.
This article critically explores the intersection of colonial narratives and religious necropolit... more This article critically explores the intersection of colonial narratives and religious necropolitics in the systematic oppression of the Kurdish nation across the Middle East. From the latter half of the 20th century, governments representing Iranian, Turkish, and Arab nationalisms, alongside non-state actors like ISIS and the Turkish-backed Free Syrian Army, have employed demagogic religious policies to legitimize the persecution and mass killings of the Kurds. These regimes and groups brand the Kurds as infidels, subjecting them to a continuous state of war and dehumanization, while positioning themselves as defenders of Islam to quash Kurdish demands for national rights and autonomy. The article explores how these religious necropolitics policies have fuelled genocidal massacres, such as Khomeini's fatwas in Iran, Erdogan's rhetoric in Turkey, the Anfal genocide in Iraq, Yazidi genocide by ISIS, and the dehumanization of Yarsans by Islamic Shia authorities in Iran. The systematic de-Kurdification of regions like Afrin in Syria further exemplifies the lethal consequences of conflating religious ideology with noo-state sovereignty. Through this analysis, the article underscores the profound impact of religious necropolitics on the Kurdish struggle, revealing how these policies have not only dehumanized the Kurds but also framed their aspirations for freedom as existential threats. The article concludes by highlighting how the interplay of colonial sovereignty and religious necropolitics has perpetuated the sacred victimization of Kurds in the Middle East, framing them as infidels to justify their ongoing oppression and marginalization. Through this lens, the study reveals the deep-seated mechanisms of control and violence
This paper investigates the relationship between renunciant piety (zuhd) and early Sufism in the ... more This paper investigates the relationship between renunciant piety (zuhd) and early Sufism in the city of Iṣfahān, a pivotal city along the Silk Road, from the late ninth to early eleventh-century CE. It focuses on the multifunctional nature of khāneqāhs (hostels) in facilitating the dynamic interplay between these two pietistic movements in early Islam. The study underscores the transformation of Iṣfahān into a significant regional center of Islamic piety by examining the gradual conversion to Islam, with particular emphasis on the inspiring role of renunciants (zuhhād) in catalyzing conversions and propagating Islamic ideals. To illustrate this transition, this article focuses on literary accounts concerning three major pious figures from Iṣfahān in this period, namely Muḥammad ibn Yūsuf al-Bannāʼ (d. 899 CE), ' Alī ibn Sahl al-Iṣfahānī (d. 919 CE), and Abū Manṣūr al-Iṣfahānī (d. 1027 CE). In its discussion of these pious personalities, this article emphasizes their interconnectivity and engagement with other notable Sufis, including al-Junayd al-Baghdādī (d. 910 CE) and Manṣūr al-Ḥallāj (d. 922 CE), as well as their contributions to Sufi scholarship, including the compatibility of Sufism with Ḥanbalī jurisprudence as presented in Abū Manṣūr al-Iṣfahānī's surviving works. Altogether, this article provides a comprehensive survey of the historical and spiritual context of Iṣfahān in this period, shedding light on the interplay between renunciant piety and early Sufism in the region.
Research on the early Sufis of Hamadān, Nahāwand, and Abhar holds immense significance in compreh... more Research on the early Sufis of Hamadān, Nahāwand, and Abhar holds immense significance in comprehending the development of Sufism in the Jibāl region. This article provides an in-depth exploration of the initial stages of Sufism's formation, focusing on the analysis of significant early Sufi texts. Specifically, the study investigates the treatises Karāmāt Sheikh abī ʻalī al-Qūmsānī, Ādāb al-fuqarāʼ, and Rawḍat al-murīdīn, authored by Ibn Zīrak al-Nahāwandī (d. 471/1078), Bābā Jaʻfar al-Abharī
Yaḥyā ibn Muʻādh al-Rāzī (d. 258/872) is a prominent figure of early Sufism in Rayy at the Jibāl ... more Yaḥyā ibn Muʻādh al-Rāzī (d. 258/872) is a prominent figure of early Sufism in Rayy at the Jibāl region. According to later Sufi biographies and manuals, he was primary among Sufis to preach from a pulpit, which is why he is alluded to as 'the Preacher' (al-wāʻiẓ). Yaḥyā travelled extensively throughout the Islamic world, disseminating religious teachings while simultaneously earning a livelihood. Some believe Yaḥyā's followers called themselves Muʻādhiyya and refrained from making a definite statement about the punishment of the Hereafter or forgiveness of major sins. This study discusses some of the main elements of the Karrāmiyya attitude, like the issue of God's forgiveness, true trust in God and the emphasis on hope for God's beneficence, which can be found in Yaḥyā ibn Muʻādh's preaching. In the following, his ontological and mystical attitudes to the Creation will be examined. The article then focuses on two of his famous disciples, Ibrāhīm ibn Aḥmad al-Khawwāṣ (d. 291/894) and Yūsuf ibn al-Ḥusayn al-Rāzī (d. 304/916-7). Al-Khawwāṣ is the bestknown advocate of tawakkul, who carried the idea of self-abandonment and trust in God to the extreme. The malāmatī orientation of Yūsuf al-Rāzī is one of the most significant points that hagiographers underline about his mystical worldview.
Abstract:
In 1994, the Fezalar Educational Institute started its education activities by opening... more Abstract:
In 1994, the Fezalar Educational Institute started its education activities by opening the Ishik College in Erbil, and by 2018 thirty Gülen-inspired schools (from Kindergarten to High school) and the Ishik University had been established in the KRG. These schools are managed by the Turkish- Islamic scholar, Fathullah Gülen’s ideas about education. Due to the high tuition fees of Turkish schools, only Kurdish high class families can afford to send their children to these schools. This research wants to apply the Bourdieu’s symbolic violence theory and argues that how such an educational system reproduces the social inequalities.
After the first Gulf War, the Kurds created a de facto government in Southern Kurdistan and forme... more After the first Gulf War, the Kurds created a de facto government in Southern Kurdistan and formed the first cabinet of the Kurdistan Regional Government (KRG) in July 1992. The Ministry of Education undertook to guarantee an increase of human and material resources as well as making the Kurdish language as the language of study at all levels. However Southern Kurdistan still suffered shortages in education system; this unique situation was the most favorable time for investing in a private educational company. In 1994, the Fezalar Educational Institute started its education activities by opening the Ishik College in Erbil, and by 2016 thirty Gülen-inspired schools and the Ishik University had been established in the KRG. In the public sphere, these private educational institutions are known as Turkish School; due to the high standard of education, growth in the KRG was rapid, in spite of higher tuition fees. This research was to explore the relationship between the Gülen movement’s (Hizmet movement) educational ideology and their role in new KRG’s educational system. By demonstrating how the ideology of the Turkish-Islamic Gülen movement can have an influence on students with the distinction between overt and hidden curriculum, I argue that the ideological aims of this schools are supported by imprecise modern curricula in ensuring the conservative moral attitude, the scientific worldview without skepticism, and an inequitable educational structure.
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Papers by Fateh Saeidi
In 1994, the Fezalar Educational Institute started its education activities by opening the Ishik College in Erbil, and by 2018 thirty Gülen-inspired schools (from Kindergarten to High school) and the Ishik University had been established in the KRG. These schools are managed by the Turkish- Islamic scholar, Fathullah Gülen’s ideas about education. Due to the high tuition fees of Turkish schools, only Kurdish high class families can afford to send their children to these schools. This research wants to apply the Bourdieu’s symbolic violence theory and argues that how such an educational system reproduces the social inequalities.
پوختە
قوتابخانە تورکییەکان لەژێر چاودێریی دەزگای فەزالەر بۆ پەروەردە لە ساڵی ١٩٩٤ تاکو ئیستا لە باشووری کوردستان چالاکیی پەروەردەیییان هەیە. ئەم قوتابخانانە وەک بەشێک لە بزووتنەوەی خزمەت بەپێی بیرۆکەکانی بیرمەندی ئیسلامیی تورک، فەتحوڵڵا گولەن، بەڕێوەدەچن. لە ئیستادا (٢٠١٨)، دەزگای فەزالەر سەرپەرشتیاری سی قوتابخانە، لە باخچەی ساوایانەوە تاکو ئامادەیی، لە باشووری کورستان بەڕێوە دەبات. کرێی زۆری خوێندن دەبێتە هۆی ئەوەی تەنیا چینی سەرەوەی کۆمەڵگا بتوانن منداڵەکانی خۆیان بۆ ئەم قوتابخانانە ڕەوانە بکەن. ئەم توێژینەوەیە دەیەوێ لە ڕێگەی بەکارهێنانی تیۆری توندوتیژیی ڕەمزیی بۆردیۆ باس لەوە بکا کە چۆن سیستەمی پەروەردەی ئەم قوتابخانانە نایەکسانیی کۆمەڵایەتی بەرهەمدەهێننەوە.
In 1994, the Fezalar Educational Institute started its education activities by opening the Ishik College in Erbil, and by 2018 thirty Gülen-inspired schools (from Kindergarten to High school) and the Ishik University had been established in the KRG. These schools are managed by the Turkish- Islamic scholar, Fathullah Gülen’s ideas about education. Due to the high tuition fees of Turkish schools, only Kurdish high class families can afford to send their children to these schools. This research wants to apply the Bourdieu’s symbolic violence theory and argues that how such an educational system reproduces the social inequalities.
پوختە
قوتابخانە تورکییەکان لەژێر چاودێریی دەزگای فەزالەر بۆ پەروەردە لە ساڵی ١٩٩٤ تاکو ئیستا لە باشووری کوردستان چالاکیی پەروەردەیییان هەیە. ئەم قوتابخانانە وەک بەشێک لە بزووتنەوەی خزمەت بەپێی بیرۆکەکانی بیرمەندی ئیسلامیی تورک، فەتحوڵڵا گولەن، بەڕێوەدەچن. لە ئیستادا (٢٠١٨)، دەزگای فەزالەر سەرپەرشتیاری سی قوتابخانە، لە باخچەی ساوایانەوە تاکو ئامادەیی، لە باشووری کورستان بەڕێوە دەبات. کرێی زۆری خوێندن دەبێتە هۆی ئەوەی تەنیا چینی سەرەوەی کۆمەڵگا بتوانن منداڵەکانی خۆیان بۆ ئەم قوتابخانانە ڕەوانە بکەن. ئەم توێژینەوەیە دەیەوێ لە ڕێگەی بەکارهێنانی تیۆری توندوتیژیی ڕەمزیی بۆردیۆ باس لەوە بکا کە چۆن سیستەمی پەروەردەی ئەم قوتابخانانە نایەکسانیی کۆمەڵایەتی بەرهەمدەهێننەوە.