which means, “Ask knowledge about the path, for this is not a place of misguidance. Seek a solution from the intellect, for this is not a day without a solution. Look at the light of truth with the eye of intellect, and do not say that the light of revelation is deception and trickery. Buy from the shop of intellect what the soul desires—there are a thousand hidden benefits in this purchase,” or they have said: «سر بي‌چراغ عقل گرفتار تيرگي است/ تن بي‌وجود روح پراكنده چون هباست»[1], which means, “The head without the lamp of intellect is trapped in darkness, just as the body without the soul is scattered like dust,” or they have said: «رهنماي راه معنى جز چراغ عقل نيست/ كوش پروين تا به تاريكي نباشي رهسپار»[2], which means, “The guide on the path of meaning is nothing but the lamp of intellect, so strive, O Parvin, not to walk in darkness,” and other such remarks that bring joy to the heart and convince the intellect.

[Inclination Toward Superstition Among Shia Muslims]

As a result, most Sufis, especially by utilizing the weapon of poetry, have stood side by side with Salafists in the war against rationality. They have paved the way for the inclination toward superstition and imaginary religiosity among Muslims, presenting an unrealistic image of Islam that is highly misleading, to the extent that their influence on many Islamic groups, like a wound on their bodies, is evident, and their footprints can be traced in many Muslim sects. As an example, under the influence of the Sufi rule in the tenth century AH, and through a departure from Islamic rationality and realism, many Shia Muslims made emotions the basis of their religiosity and portrayed imaginary depictions of Muslim leaders that were far from reality. In fact, those who were formed independently from the ruling class from the beginning and, for this very reason, attained greater purity compared to groups affiliated with the ruling class, were always renowned for their Islamic rationalism, following their rationalist leaders, until a group of Sufis with Shia tendencies gained control over them and merged their own Sufi beliefs with their rationalist beliefs, thus contaminating Shiism with Sufism. Of course, there were also groups before them with tendencies toward Shiism, who, by turning away from Islamic rationality and realism, would speak of superstitions and engage in exaggeration, particularly regarding Muslim leaders. However, they were always met with rejection and opposition from the scholars of Shiism and were never considered representatives of this sect, until one of these groups with a Sufi background seized power and formalized their superstitious beliefs.