Insights of Mystical, Spiritual and Theological Studies

Sufi Aesthetics in Contemporary Iranian Music and Poetic Practice

2025-11-16T14:01:34+00:00

Sufi aesthetics, broadly understood, denotes the system of spiritual values, symbols, modes of expression and performative practices rooted in Islamic mysticism, which mediates the relation of the self with the Divine through art, poetry and sound. Historically in Iran, Sufi aesthetics have permeated Persian culture for over a millennium, shaping classical poetry (such as that of Rumi, Hafeẓ, Aṭṭar) and influencing the structures of traditional music, especially within khanqah (Sufi lodge) settings. In contemporary Iran, despite political and religious contestations, Sufi themes continue to manifest profoundly in modal music (dastgah), in lyrical compositions and in poetic practice, thereby sustaining a living mystical tradition. This study asks: How and to what extent do Sufi aesthetics influence contemporary Iranian music and poetic production and through which mechanisms are they preserved, transformed or contested? The theoretical framework combines Islamic aesthetic theory, hermeneutics and ethnomusicology, supplemented by a semiotic reading of poetic symbolism. A review of recent literature (2020–2025) reveals several pertinent works: Mirbagheri Fard and Reisi (2023) on the role of Sufism in modern Iranian music; Bano and Rahman (2024) on the influence of Sufism on literature, poetry and music; Oxford-Academic studies on Sufi commentary of lyric poetry (JIS, 2023); analyses of gender representation in modern Persian Sufi writing (2024); and quantitative authorship authentication of classical Persian Sufi poets (e.g., Aṭṭar) by statistical methods (2025). The findings indicate that contemporary Iranian musicians and poets draw deeply on Sufi metaphors, the murid-murshid educational model and sama-inspired performativity; they negotiate Sufi heritage within a dominant Shia socio-religious order and often revitalise mystical discourse through modern forms without necessarily institutional affiliation to Sufi orders.

Gender Equality in Pakistan and Azerbaijan: Policy Recommendations within an Islamic Framework

2025-11-16T14:11:00+00:00

This study examines gender equality in Pakistan and Azerbaijan through the lens of marital, socio-economic and business relations, highlighting how practices prohibited in Pakistan are legally or socially accepted in Azerbaijan. In Pakistan, cultural and legal constraints prevent women from engaging equally in business partnerships with men, limit inheritance rights and restrict contractual marital arrangements, whereas Azerbaijan has adopted reforms promoting women’s economic participation, property equality and professional collaborations. The research question is; how can a Sufi-inspired Islamic framework, grounded in ijtihad, guide policy recommendations that reconcile traditional religious values with gender-equal marital and business practices? Empirical evidence from the Women, Business and the Law 2024 index shows Azerbaijan scoring 85.0 on gender equality in legal frameworks, whereas Pakistan lags behind (World Bank, 2024). Surveys such as the Azerbaijan Labour Market Gender Composition 2025 reveal increasing female representation in managerial positions and co-working spaces (Central Bank of Azerbaijan, 2025). Recent studies, including Breaking Barriers to Women’s Employment in Azerbaijan (World Bank, 2024) and Azerbaijani National Action Plan on Gender Equality 2025-2027 (ANAP, 2025), underscore legislative efforts to normalise male-female professional relations. By analysing these studies alongside Sufi principles of spiritual equality and relational contracts, this paper argues that Pakistan can adopt flexible marital frameworks, equal property laws and interpretive councils to legitimize women’s socio-economic engagement. This study utilises qualitative analysis of historical Sufi texts, contemporary policy documents and empirical surveys to provide a comprehensive ethical and legislative approach. It highlights that Sufi concepts of spiritual union, loyalty beyond legal forms and the enduring principle of ijtihad (Iqbal, 1930/2025) offer a viable basis for reform. Policy recommendations focus on legal amendments, institutionalized interpretive councils, women’s entrepreneurship and equal business participation, aligning spiritual values with modern gender equity.

Sufism, Counter-Extremism and Social Resilience: Comparative Evidence from Pakistan Iran and the Caucasus

2025-11-16T14:19:44+00:00

Mawlana Jalal al‑Din Rumi stands as a towering figure whose mystical teachings and poetic oeuvre continue to resonate across Iran, Pakistan and the Caucasus, forming a shared spiritual substrate. In Iran, Rumi is venerated not only as a classical Persian poet and Sufi master but as an emblem of national and religious heritage, deeply embedded in the cultural imagination. In Pakistan, his legacy has been woven into the fabric of Sufi traditions such as Qawwali and his message of divine love and tolerance is frequently invoked as a bulwark against radical ideologies. In the Caucasus, particularly in Azerbaijan and parts of the North Caucasus, Rumi’s philosophical and mystical heritage has been reinterpreted through local Sufi orders, contributing to intercultural cohesion and social resilience. This paper investigates the question: How does Rumi’s Sufi legacy function as a counter‑extremism resource and a component of social resilience in Iran, Pakistan and the Caucasus? Theoretical framing draws on soft‑power theory, social resilience theory and constructivist international relations. A literature review (2000-2025) reveals scholarship on Sufism’s role in community building in Pakistan, diplomacy and counter‑extremism, including Mehmood Khan (2025) on Sufi diplomacy and Zawar & Riaz (2024) on community cohesion. The findings suggest that Rumi-inspired Sufi institutions and networks contribute significantly to social cohesion, tolerance and non‑violent spiritual discourse, but they also face challenges from extremist narratives and state instrumentalisation. Ultimately, the study demonstrates that Rumi’s legacy remains a living resource for moderate Islam and social resilience in these regions.