Idries Shah

Idries Shah (/ˈɪdrɪs ˈʃɑː/; Hindi: इदरीस शाह, Pashto: ادريس شاه, Urdu: ادریس شاه; 16 yuni 1924 – 23 Nuwamba 1996), Wanda akafi Sani da Idris Shah, Indries Shah, né Sayed Idries el-Hashimi (Arabic: ) kuma da sunan alkalami Arkon Daraul, marubucin Afganistan ne, mai tunani kuma malami a al’adar Sufaye. Shah ya rubuta litattafai sama da dozin uku kan batutuwan da suka kama daga ilimin halin dan Adam da ruhi zuwa balaguro da nazarin al'adu.

Born a British India, Zuriar gidan dan AfghanManyan mutane a bangaren mahaifinsa kuma mahaifiyar Scotland, Shah ya girma a ciki His early writings centred on magic and witchcraft. In 1960 he established a publishing house, Octagon Press, producing translations of Sufi classics as well as titles of his own. His seminal work was The Sufis, which appeared in 1964 and was well received internationally. In 1965, Shah founded the Institute for Cultural Research, a London-based educational charity devoted to the study of human behaviour and culture. A similar organisation, the Institute for the Study of Human Knowledge (ISHK), was established in the United States under the directorship of Stanford University psychology professor Robert Ornstein, whom Shah appointed as his deputy in the U.S.
Idries Shah an haife shine a Simla, Punjab Province, British India, zuwa Afghan-Indian mahaifin Pashtun zuriyar; sirdarIkbal Ali Shah, marubuci kuma jami'in diflomasiyya,kuma Scottish mahaifiyarsa; Saira Elizabeth Luiza Shah. Iyalensa na bangaren uba sune Musavi Sayyids.Gidan kakanninsu ya na kusa da Paghman Gardens naKabul, Afghanistan. kakan mahaifinsa,Have Amjad Ali Shah,shine nawab na Sardhana  a jihar Arewa-Indiya ta Uttar Pradesh, wani lakabi na gado da dangin suka samu godiya ga ayyukan da wani kakanni na farko, Jan-Fishan Khan, ya yi wa Bature.
Rukuni:Mutuwan 1996
Rukuni:Haifaffun 1924
Rukuni:Shafuka masu fassarorin da ba'a duba ba

 Life 


An haifi Idries Shah a Simla, Lardin Punjab, Indiya ta Burtaniya,ga mahaifin Afghanistan-Indiya na zuriyar Pashtun; Sirdar Ikbal Ali Shah, marubuci da diflomasiyya, kuma mahaifiyar Scotland; Saira Elizabeth Luiza Shah . Iyalinsa a gefen mahaifinsa sune Musavi Sayyids. Gidan kakanninsu yana kusa da lambunan Paghman na Kabul, Afghanistan .  Kakan mahaifinsa,Sayed Amjad Ali Shah, shi ne Nawab na Sardhana a jihar Uttar Pradesh ta Arewacin Indiya,  lakabin gado da iyalin suka samu godiya ga ayyukan da kakannin da suka gabata, Jan-Fishan Khan, suka ba Birtaniya.  

Shah yafi girma a kusa da Landan. A cewar L. F. Rushbrook Williams, Shah ya fara tafiya tare da mahaifinsa a cikin tafiye-tafiyensa tun yana ƙarami,kuma kodayake dukansu sun yi tafiya sosai kuma sau da yawa, koyaushe suna komawa Ingila, inda iyalin suka yi gidansu shekaru da yawa. Ta hanyar waɗannan tafiye-tafiye,waɗanda galibi suna cikin aikin Ikbal Ali Shah na Sufi, Shah ya sami damar saduwa da kuma ciyar da lokaci tare da fitattun 'yan siyasa da fitattun mutane a Gabas da Yamma. 
Irin wannan girma da aka gabatar wa wani saurayi mai hankali,kamar Idries Shah nan da nan ya tabbatar da kansa,dama da yawa don samun hangen nesa na kasa da kasa, hangen nesa mai zurfi,da kuma sanin mutane da wuraren da duk wani kwararren diflomasiyya na tsufa da ƙwarewa zai iya kishi. Amma aikin diflomasiyya bai jawo hankalin Idries Shah ba... 

Shah ya bayyana yadda ya girma a cikin wata hira ta BBC da Pat Williams a shekarar alif 1971. Ya bayyana yadda mahaifinsa da dangi da abokansa koyaushe suke ƙoƙarin fallasa yara ga "matsalolin tasiri" da kuma yawan lambobin sadarwa da gogewa tare da niyyar samar da mutum mai kyau. Shah ya bayyana wannan a matsayin "hanyar Sufi" ga ilimi.

Bayan da iyalinsa suka ƙaura daga London zuwa Oxford a shekarar 1940 don tserewa daga The Blitz (bomb din Jamus),ya shafe shekaru biyu ko uku a Makarantar Sakandare ta Oxford don Yara maza. A shekara ta 1945,ya bi mahaifinsa zuwa Uruguay a matsayin sakatare ga aikin halal na mahaifinsa. Ya koma Ingila a watan Oktoba na shekara ta 1946,biyo bayan zarge-zargen kasuwanci mara kyau.

 Rayuwa ta mutum 

Shah ya auri Parsi-Zoroastrian Cynthia (Kashfi) Kabraji, 'yar mawaki na Indiya Fredoon Kabraji a cikin 1958; suna da 'yar, Saira Shah, a cikin shekarar 1964, sannan tagwaye - ɗa, Tahir Shah,da wata 'yar, Safia Shah - a cikin shekarar 1966.

 Abokantaka tare da Gerald Gardner da Robert Graves,da kuma buga The Sufis 

Zuwa ƙarshen shekarun 1950,Shah ya kafa hulɗa tare da ƙungiyoyin Wiccan a London sannan ya yi aiki a matsayin sakatare da abokin Gerald Gardner, wanda ya kafa Wicca ta zamani,na ɗan lokaci. A waɗancan kwanakin,Shah ya kasance yana gudanar da kotu ga duk wanda ke sha'awar Sufism a tebur a gidan cin abinci na Cosmo a Swiss Cottage (North London) kowace Talata da yamma.

A cikin shekarar 1960,Shah ya kafa gidan wallafe-wallafensa, Octagon Press; ɗayan sunayensa na farko shine tarihin Gardner - Gerald Gardner, Witch . An danganta littafin ga ɗaya daga cikin mabiyan Gardner, Jack L. Bracelin,amma a zahiri Shah ne ya rubuta shi.

 Teachings 

Littafinsa na farko Oriental Magic,wanda aka buga a shekarar alif 1956, anyi niyyar a kira shi Considerations in Eastern and African Minority Beliefs.Yabi wannan a cikin shekarar alif 1957 tare da The Secret Lore of Magic: Book of the Sorcerers,wanda ake kira Some Materials on European Minority-Belief Literature. Sunayen waɗannan littattafan sun kasance, a cewar mai ba da gudummawa ga wani festschrift na shekarar alif 1973 ga Shah,sun canza kafin bugawa saboda "bukatar ayyukan wallafe-wallafen kasuwanci". 

Kafin mutuwarsa a shekara ta alif 1969,mahaifin Shah ya tabbatar da cewa dalilin da ya sa shi da dansa suka buga littattafai kan batun sihiri da sihiri shine "don hana yiwuwar farfadowa ko imani tsakanin mutane da yawa a cikin wannan wauta.Ɗana ... a ƙarshe ya kammala wannan aikin,lokacin da yayi bincike na shekaru da yawa kuma ya buga muhimman littattafai biyu a kan batun" 

A wata hira da aka yi dashi a Psychology Today daga 1975,Shah ya bayyana cewa:Babban manufar littattafan da nayi game da sihiri shine don samar da wannan kayan ga mai karatu gaba ɗaya. Mutane sun yi imanin cewa akwai littattafai na sirri,wuraren da aka ɓoye,da abubuwa masu ban mamaki.Sun riƙe wannan bayanin a matsayin wani abu da zasu tsoratar da kansu. Don haka manufar farko itace bayanai. Dalili na biyu na waɗancan littattafan shine ya nuna cewa akwai da alama akwai karfi, wasu daga cikinsu ko dai an inganta su ta wannan sihiri ko kuma ana iya haɓaka su daga gare ta,waɗanda ba su zo cikin ilimin lissafi na al'ada ba ko kuma a cikin kwarewar talakawa. Ina tsammanin ya kamata a yi nazarin wannan,cewa ya kamata mu tattara bayanai kuma mu bincika abubuwan da suka faru. Muna buƙatar raba ilmin sunadarai na sihiri daga alchemy,kamar yadda yake.

Shah yaci gaba da cewa ba a rubuta littattafansa game da batun ba ga masu bautar sihiri da maita na yanzu,kuma a zahiri dole ne ya guje musu,saboda kawai za suyi takaici da abin da yace.

Wadannan littattafan sun biyo bayan wallafa littafin tafiye-tafiye Destination Mecca (1957),wanda Sir David Attenborough ya nuna a talabijin. Dukansu Destination Makka da Oriental Magic suna dauke da sassan kan batun Sufism.

Ya jaddada cewa yanayin Sufism yana da rai, ba tsayayya ba,kuma koyaushe yana daidaita bayyanarsa ta bayyane ga sababbin lokuta, wurare da mutane: "Makarantun Sufi suna kama da raƙuman ruwa waɗanda ke fashewa a kan duwatsu: [sun kasance] daga teku ɗaya,a cikin siffofi daban-daban, don wannan dalili,"ya rubuta,yana ambaton Ahmad al-Badawi.  

Shah sau da yawa yayi watsi da bayanin masu gabas game da Sufism,yana riƙe da cewa nazarin ilimi ko na mutum game da siffofin tarihi da hanyoyinsa bai isa ba don samun fahimtarsa daidai. A zahiri,sha'awar siffofin gargajiya na iya zama cikas: "Ka nuna wa mutum ƙasusuwan raƙuma da yawa,ko nuna musu sau da yawa,kuma ba zai iya gane raƙumi ba lokacin daya haɗu da mai rai," shine yadda ya bayyana wannan ra'ayin a ɗayan littattafansa. 

Shah, kamar Inayat Khan,ya gabatar da Sufism a matsayin hanyar da ta wuce addinai daban-daban,kuma ta daidaita shi ga masu sauraro na Yamma. Ba kamar Khan ba,duk da haka, ya rage jaddada abubuwan addini ko na ruhaniya kuma ya nuna Sufism a matsayin fasahar tunani,hanyar ko kimiyya da za a iya amfani da ita don cimma burin kai. A yin haka,hanyarsa kamar ana magana da ita musamman ga mabiyan Gurdjieff,ɗaliban Human Potential Movement,da masu ilimi da suka saba da ilimin halayyar zamani. Alal misali,ya rubuta, "Sufism ... ya bayyana cewa mutum na iya zama mai ma'ana,kuma cewa daidaito yana bawa mutum damar fahimtar gaskiyar 'mafi girma'.Don haka an gayyaci mutum ya tura juyin halitta zuwa gaba zuwa ga abin da ake kira a wasu lokuta a cikin Sufism 'hikima'.  Shah ya koyar da cewa ɗan adam zai iya samun sabbin ɓangarorin hankali a cikin buƙata: 

Shah ya watsar da sauran tsinkayen Gabas da Yammacin Sufism a matsayin "an ruwa, gaba ɗaya ko kuma ɓangare";ya haɗa a cikin wannan ba kawai sigar Khan ba,har ma da siffofin Musulmi na Sufism da aka samu a yawancin ƙasashen Musulunci.A gefe guda,rubuce-rubucen abokan Shah sun nuna cewa shi ne "Babban Sheikh na Sufis" - matsayin iko da aka rushe ta hanyar gazawar kowane Sufis don amincewa da wanzuwarsa. Shah ya ji hanya mafi kyau don gabatar da hikimar Sufi a Yamma,yayin da a lokaci guda ya shawo kan matsalolin gurus da addinai,shine ya bayyana bambancin da ke tsakanin addinin da tsarin ilimi,da kuma ba da gudummawa ga ilimi. A cikin wata hira,ya bayyana, "Dole ne ku yi aiki a cikin tsarin ilimi - ba a yankin mumbo-jumbo ba. "A matsayin wani ɓangare na wannan hanyar, yayi aiki a matsayin Darakta na Nazarin a ICR.  Ya kuma ba da lacca game da nazarin Sufism a Yamma a Jami'ar Sussex a shekarar 1966.Daga baya aka buga wannan a matsayin littafi mai taken Matsala ta Musamman acikin Nazarin Ra'ayoyin Sufi . 

Shah daga baya ya bayyana cewa ayyukan Sufi sun kasu kashi daban-daban ko sassan: "bincike a cikin Sufism", "bincike na Sufism", da "bincike don Sufism".

Nazarin Sufism ya taimaka wajen jagorantar mutane zuwa ga Sufism kuma ya haɗa da inganta ilimin da zai iya rasa a cikin al'ada kuma ana buƙatar dawo da shi da yadawa, kamar fahimtar Yanayin zamantakewa da wankewar kwakwalwa,bambancin tsakanin hanyoyin tunani masu ma'ana da fahimta,da sauran ayyukan don tunanin mutane su zama masu 'yanci da yawa.na Sufism ya haɗa da cibiyoyi da ayyuka,kamar laccoci da tarurruka,wanda ya ba da bayani game da Sufism kuma ya yi aiki a matsayin haɗin al'adu tsakanin Sufis da jama'a.A ƙarshe, Nazarin Sufism yana nufin kasancewa a makarantar Sufi,aiwatar da waɗancan ayyukan da malamin ya tsara a matsayin wani ɓangare na horo, kuma wannan na iya ɗaukar siffofi da yawa waɗanda ba lallai bane su dace da ra'ayin "school mystical".

Manufofin Shah na Sufi da hanyoyin da aka tsara acikin "Bayyanawar Jama'ar Hadisi" da aka bayar a Coombe Springs:
Baya ga yin wannan sanarwar, don ciyarwa cikin wasu fannoni na tunani wasu ra'ayoyi,da kuma nuna wasu abubuwan dake kewaye da wannan aikin,masu nuna wannan sanarwar suna da aiki mai amfani. Wannan aikin shine gano mutanen dake da ikon samun ilimin mutum na musamman wanda yake akwai; don haɗa su a cikin hanya ta musamman,ba ta hanyar da ba ta dace ba, don kowane irin wannan rukuni ya zama kwayar halitta mai jituwa; don yin wannan a wuri mai kyau a lokacin da ya dace; don samar da tsarin waje da na ciki wanda za a yi aiki da shi, da kuma tsarin 'ra'ayoyin' da suka dace da yanayin gida; don daidaita ka'idar tare da aiki.

A cikin wata hira da BBC daga shekarar alif 1971,Shah ya bayyana tsarinsa na zamani, mai daidaitawa: "Ina sha'awar samar da waɗannan fannoni na Sufism a Yammacin duniya waɗanda zasu yi amfani da su a Yamma a wannan lokacin.Ba na so in juya mutanen Turai masu kyau zuwa matalauta na Asiya.Mutane sun tambaye ni dalilin da ya sa ba na amfani da hanyoyin gargajiya na horo na ruhaniya ba,alal misali,a ma'amala da mutanen da ke neman ni ko farautar ni ba; kuma ba, saboda wannan dalili ne cewa ka zo gida a yau a cikin motar, ilimin baya na addini ba.

Shah sau da yawa ya nuna wasu ayyukansa a matsayin ainihin farkon karatun Sufi,kamar yadda za'a iya ganin koyon karatu da rubutu a matsayin farkon karatun adabi: "Sai dai idan ilimin halayyar dan adam ya daidaita daidai,babu ruhaniya,kodayake akwai damuwa da motsin rai, sau da yawa ana kuskuren shi. "  "Duk wanda ke ƙoƙarin sanya ayyukan ruhaniya a kan halin da ba a sake farfadowa ... zai ƙare da aberration", in ji shi. Saboda wannan dalili,mafi yawan ayyukan da ya samar daga Sufis zuwa gaba sun kasance na tunani a cikin yanayi,suna mai da hankali kan kai farmaki ga nafs-i-ammara, Kai na ƙarya: "Ba ni da wani abu da zan ba ku sai dai hanyar fahimtar yadda za a nema - amma kuna tsammanin za ku iya yin hakan. "

An soki Shah akai-akai saboda rashin ambaton Allah sosai a cikin rubuce-rubucensa; amsarsa ita ce idan aka ba da halin mutum na yanzu,ba za a sami ma'ana mai yawa a magana game da Allah ba.Ya kwatanta matsalar a cikin misali a cikin littafinsa Thinkers of the East: "Ganin zan iya magana da yaren tururuwa, na kusanci daya kuma na tambaya, 'Mene ne Allah? Ya amsa, 'Allah! A'a - muna da ƙugiya ɗaya kawai amma Allah,Yana da biyu!'"

Shah ya yi amfani da labarun koyarwa da ban dariya da babban tasiri a cikin aikinsa. Shah ya jaddada aikin warkarwa na labarai masu ban mamaki,da kuma sababbin ra'ayoyin da waɗannan labarun suka bayyana. Karatu da tattaunawar irin waɗannan labarun a cikin rukunin rukuni ya zama wani muhimmin bangare na ayyukan da membobin ƙungiyar nazarin Shah suka shiga. Hanyar canji da waɗannan labaran masu rikitarwa ko ban mamaki zasu iya lalata yanayin ɗaliban na al'ada (kuma ba a sani ba) na sani ba ta hanyar farfesa a fannin ilimin halayyar dan adam na Jami'ar Stanford Robert Ornstein,wanda tare da ɗan'uwansa masanin ilimin halayya Charles Tart  da kuma fitattun marubuta kamar Poet Laureate Ted Hughes  da marubucin littafin Nobel-Prize Doris Lessing   yana ɗaya daga cikin sanannun masu tunani da yawa da Shah ya rinjayi sosai.

Da yake fahimtar cewa Ornstein na iya zama abokin tarayya mai kyau wajen yada koyarwarsa,fassara su cikin yaren psychotherapy,Shah ya sanya shi mataimakinsa (Khalifa) a Amurka. Ornstein's The Psychology of Consciousness (1972) ya sami karbuwa da ƙwazo daga al'ummar ilimin halayyar ilimi,saboda ya dace da sabbin abubuwan sha'awa a fagen, kamar nazarin biofeedback da sauran dabarun da aka tsara don cimma sauye-sauye a cikin yanayi da wayar da kan jama'a. 

Bortoft's The Wholeness of Nature: Goethe's Way of Science ya haɗa da labaru daga Tales of the Dervishes,The Exploits of the Incomparable Mullah Nasruddin da A Perfumed Scorpion . 

A cikin tarihin su na asali da al'adu,labarun koyar da Sufi na irin wanda Shah ya shahara - da farko ya fada da baki,kuma daga baya aka rubuta su don manufar watsa bangaskiyar Sufi da aiki ga tsararraki masu zuwa - an dauke su da suka dace da mutane na kowane zamani,gami da yara,saboda suna dauke da nau'o'i masu yawa na ma'ana. Shah ya kwatanta labarin Sufi da peach: "Mutum na iya motsawa ta waje kamar dai an ba ku peach.Kuna iya cin peach kuma kun ɗanɗana karin jin daɗi ... Kuna iya jefa dutse - ko fashe shi kuma ku sami ƙwayoyin da ke daɗi a ciki. "  Ta wannan hanyar ne Shah ya gayyaci masu sauraronsa su karɓi labarin Sufi. Ta hanyar rashin gano kernel,kuma game da labarin kawai mai ban dariya ko mai zurfi, mutum ba zai cika komai ba sai kallon peach,yayin da wasu suka shiga labarin kuma suka bar kansu su taɓa shi.

Tahir Shah ya ambaci labarin mahaifinsa a wurare da yawa a cikin littafinsa na 2008 In Arabian Nights,na farko don tattauna yadda Idries Shah ya yi amfani da labarun koyarwa: "Mahaifinsa bai taɓa gaya mana yadda labarun ke aiki ba. Bai bayyana yadudduka ba, ɓangarorin bayanai,ɓangarori na gaskiya da mafarki.Ba ya buƙatar - saboda,idan aka ba da yanayin da ya dace, labarun sun kunna, suna shuka kansu.  Sa'an nan kuma ya bayyana waɗannan labarun don ba da hankali ga mutane su,don ba da yawa don ya ba da hankali,don ya wucewa,sau da yawa don ɗaukar hankali ga waɗannan labaranmu, don ya zama kamar yadda ya wucewa.

Daga baya a cikin littafin,yaci gaba da tattaunawarsa game da labarun a matsayin kayan koyarwa,yana ambaton bayanin da mahaifinsa ya ba shi a ƙarshen labarin:

Olav Hammer,a cikin Sufism in Europe and North America (2004),ya ba da misali na irin wannan labarin. Lokacin da maƙwabcin da ke wucewa ya tambayi mutumin ko wannan shine ainihin wurin da ya rasa maɓallin,mutumin ya amsa, "A'a, na rasa shi a gida, amma akwai haske a nan fiye da gidana". Wannan misali ne na abin da aka sani na irin wannan labarun da ke cikin al'adu daban-daban,wanda shine babban ra'ayi a cikin tarin tatsuniyoyin Shah World Tales.

Peter Wilson,a rubuce a cikin New Trends and Developments in the World of Islam (1998), ya nakalto wani irin wannan labarin, wanda ke nuna wani dervish wanda aka nemi ya bayyana halayen malaminsa,Alim .  Dervish ya bayyana cewa Alim ya rubuta kyawawan waƙoƙi,kuma ya yi wahayi zuwa gare shi da sadaukar da kansa da kuma hidimarsa ga ɗan'uwansa. Mai tambayarsa ya amince da waɗannan halaye,sai kai ya sami dervish yana tsawata masa: "Waɗannan halaye ne da za su ba da shawarar Alim a gare ku. "  Sai ya ci gaba da lissafin halaye waɗanda a zahiri suka ba Alim damar zama malami mai tasiri: "Hazrat Alim Azimi ya sa ni ya yi fushi, wanda ya sa ni bincika fushin ni,ya bani damar gano asalinsa. Alim Azimi ta fusata,don in ji ban mamaki kuma su canza fusata su fusata da gaske.  Ya bayyana cewa Azimi ya ga duka sun ga masu sukar da gangan sun zama abin da gaske,ya samu fusata da gangan ya sa mu zama masu sukar su fusata,ya zama abin da ganganci ya sa mu kasance masu sukar su duka sun kasance da gaske ga masu sukar su.

Damuwar Shah itace ta bayyana muhimman abubuwan da ke haifar da al'adu,da kuma abubuwan da ke ɓoye waɗanda ke ƙayyade halayyar mutum. Yayi watsi da mayar da hankali ga Yammacin Turai kan bayyanar da kuma abubuwan da suka faru,wanda sau da yawa ya nuna kawai salon da al'ada,kuma ya ja hankalin asalin al'adu da rashin sani da kuma abubuwan motsa jiki na mutane da kungiyoyin da suka kafa.Ya nuna yadda duka a kan mutum da kuma rukuni,bala'o'i na gajeren lokaci sau da yawa sukan zama albarka - kuma akasin haka - kuma duk da haka sanin wannan bai yi tasiri sosai ba don shafar yadda mutane ke amsawa ga abubuwan da suka faru yayin da suke faruwa.

Shah bai ba da shawarar watsi da ayyukan duniya ba; a maimakon haka,yayi jayayya cewa dukiyar da zai zama almajiri ya nema ya kamata ta samo asali ne daga gwagwarmayar mutum a rayuwar yau da kullun. Yayi la'akari da aiki mai amfani da hanyar da mai nema zai iya yin aikin kansa,daidai da karɓar al'ada ta Sufis na ayyukan talakawa,ta hanyar da suke samun abin biyan bukata kuma "yi aiki" akan kansu.

Matsayin Shah a matsayin malami ya kasance ba za a iya bayyana shi ba; ya musanta ainihin guru da duk wani sha'awar kafa wata ƙungiya ko ɗarika,ya kuma ƙi hular ilimi. Michael Rubinstein, yana rubutawa a cikin Makers of Modern Culture,ya kammala cewa "watakila an fi ganinsa a matsayin al'adun al'ada inda ake la'akari da bangarorin tunani da fahimta na hankali a matsayin mafi yawan amfani lokacin da suke aiki tare".

Idries Shah ya ɗauki littattafansa a matsayin abin da ya gada; a cikin kansu,zasu cika aikin da ya cika lokacin da ba zai iya kasancewa a can ba. Ingantawa da rarraba wallafe-wallafen malaminsu ya kasance muhimmiyar aiki ko "aiki" ga ɗaliban Shah,duka don dalilai na tara kuɗi da kuma canza wayar da kan jama'a. ICR ta dakatar da ayyukanta a cikin 2013 biyo bayan kafa sabon sadaka, Gidauniyar Idries Shah,yayin da SSS ta dakatar da ayyukanta a baya. ISHK (Institute for the Study of Human Knowledge),wanda Ornstein ke jagoranta,  yana aiki a Amurka;bayan Hare-haren ta'addanci na 9/11, alal misali,ya aika da ɗan littafin da ke tallata littattafan da suka shafi Afghanistan wanda Shah da ƙungiyarsa suka rubuta ga membobin Kungiyar Nazarin Gabas ta Tsakiya,don haka ya haɗa waɗannan wallafe-wallafen da buƙatar inganta fahimtar al'adu. 

Lokacin da Elizabeth Hall ta yi hira da Shah don Psychology A yau a watan Yulin shekarata alif 1975, ta tambaye shi: "Domin kare bil'adama,menene za ku so ku ga ya faru?" Shah ya amsa: "Abin da zan so da gaske,idan kowa yana sauraro,shine don samfuran shekaru 50 da suka gabata na binciken ilimin halayyar mutum da jama'a za suyi nazari,ta kowa da kowa, don binciken ya zama wani ɓangare na hanyar tunanin su (...) suna da wannan babban jikin bayanan halayyar dan adam kuma sun ƙi amfani dashi.

Ɗan'uwan Shah, Omar Ali-Shah (1922-2005), shi ma marubuci ne kuma malami na Sufism; 'yan uwan sun koyar da ɗalibai tare na ɗan lokaci a cikin shekarun alif 1960,amma a cikin 1977 "sun yarda da rashin jituwa" kuma sun tafi hanyoyin su daban. Bayan rasuwar Idries Shah a shekara ta 1996,adadi mai yawa na ɗalibansa sun shiga ƙungiyar Omar Ali-Shah. 

Ɗaya daga cikin 'ya'yan Shah,Saira Shah,ta zama sananniya a shekara ta 2001 don bayar da rahoto game da haƙƙin mata a Afghanistan acikin shirin ta Beneath the Veil .    Ɗansa, Tahir Shah,sanannen marubucin tafiye-tafiye ne,ɗan jarida kuma mai kasada.

An fassara ayyukan Idries Shah zuwa harsuna da yawa,kamar Faransanci, Jamusanci,Latvian,Farisa,Polish,Rasha, Mutanen Espanya,Yaren mutanen Sweden, Turkiyya da sauransu.

Ayyukan Idries Shah sun makara zuwa ga mai karatu na Poland.Fassarar farko zuwa yaren Poland tayi ta kwararru a cikin nazarin Iran da mai fassara Ivonna Nowicka wanda ya fassara Tales of the Dervishes na kansa a cikin shekarun 1999-2000. Bayan 'yan yunkurin da ba su yi nasara ba,ta sami nasarar samun mai bugawa,WAM Publishing House,kuma an buga littafin a shekarar 2002.The Wisdom of the Fools  da The Magic Monastery  a cikin fassarar ta biyo baya a shekarar 2002 da shekarata 2003,bi da bi.
Manazarta

 Reception 

Ya kasance batun shirin BBC ("One Pair of Eyes") a shekarar alif dubu daya da dari tara da sittin da tara 1969,  kuma an zabi ayyukansa guda biyu (The Way of the Sufi and Reflections) a matsayin "Babban Littafin Shekara" ta shirin BBC na "The Critics".   Daga cikin sauran girmamawa,Shah ya lashe kyaututtuka shida na farko a UNESCO World Book Year a shekarar alif 1973,  kuma Masanin addinin Musulunci James Kritzeck, yana yin sharhi game da Shah's Tales of the Dervishes,yace an "fassara shi da kyau".   

An wallafa tarin kimantawa masu kyau na aikin Shah mai taken Sufi Studies: East and West a shekarar alif dubu daya da dari tara da saba'in da uku (1973)1 wanda ya haɗa da gudummawa daga L. F. Rushbrook Williams, Rom Landau,Mohammad Hidayatullah, Gyula Germanus,Sir John Glubb,Sir Razik Fareed, Ishtiaq Hussain Qureshi,Ahmet Emin Yalman,Mahmoud Youssef Shawarbi da Naslahrol S. Fatemi. 

Colin Wilson ya bayyana cewa "a wani bangare ta hanyar Idries Shah,na fara ganin wasu sabbin abubuwan ban sha'awa [game da batun mysticism]"  kuma acikin bita na The Magic Monastery (a shekara ta alif 1972) ya lura cewa Shah "baya damu da yada wasu koyarwar sirri.Ya damu da hanyar da ake watsa ilimin asiri... [Hanyar] watsa ilimin kai tsaye ta hanyar Zen masanan,kuma daya daga cikin manyan hanyoyin yin wannan shine ta hanyar ta hanyar taƙaitaccen labarun da kuma ɓoyayyun al'amuran suke aiki acikin hanyar aiki.

A Afghanistan,jaridar Kabul Times tace Caravan of Dreams (a shekarar alif 1968) an "bada shawarar sosai" kuma "na sha'awa ta musamman ga 'yan Afghanistan" saboda "ainihin tarin gajerun labaru ne,labaru da karin magana,daga rubuce-rubuce da kuma wallafe-wallafen baki wanda ya zama wani ɓangare na jawabin maraice da musayar - har ma acikin waɗannan lokutan zamani - Labarin Sufis ya bada aka sani da muhimman ga falsafar ɗan Afghanistan da kimiyya" kuma Mashahhah yafi sani da Shu Shugabary sun san shine: Shugabar Shah sunfi sani da asalin Afghanistan.

Acikin shekarar alif dubu daya da dari tara da tamanin 1980,Farfesa Khalilullah Khalili,tsohon Mawallafin Laureate na Afghanistan,ya yaba da aikin "abokin kasarsa kuma abokinsa Arif (Sufi Illuminate) The Sayed Idries Shah",yana cewa "Musamman a yaba da shi shine ayyukansa masu haske da mahimmanci wajen bayyana wahayi na sama da tunanin ciki na manyan malaman Islama da Sufis". 

The Hindustan Standard of India ya gano cewa Caravan of Dreams,ya kasance "kyakkyawan tarihin,mai ban sha'awa a kowane lokaci don nishaɗi,hutawa,ta'aziyya, da wahayi... mai basira,mai banƙyama, cikakke kuma mai ban shaʼawa". 

Cibiyar Musayar Al'adu ta Cross (ICE), wata ƙungiya ta sadaka ta Kanada da aka kafa a shekara ta 2004,ta yanke shawarar amfani da littattafan yara na Idries Shah don rarraba wa dubban yara masu bukata a Kanada, Mexico da Afghanistan,a matsayin wani ɓangare na shirin karatun yara da inganta fahimtar al'adu.Wannan jerin littattafai an buga sune ta hanyar Hoopoe Books,wani shiri mai zaman kansa wanda masanin ilimin halayyar dan adam na Amurka Robert Ornstein yayi don Nazarin Ilimin Dan Adam (ISHK).  ISHK tana bada waɗannan littattafai ga yara masu bukata ta hanyar nasu Share Literacy.

Wani mai sukar adawa shine James Moore, wani Gurdjieff wanda bai yarda da ikirarin Shah ba cewa koyarwar Gurdjieff ta kasance mai mahimmanci acikin yanayi kuma tayi watsi da bugawa na wani littafi mai ban mamaki game da batun (Malaman Gurdjieff na Rafael Lefort) wanda ke da alaƙa da Shah. Acikin wata kasida ta shekarar alif 1986 a cikin Religion Today (yanzu Journal of Contemporary Religion),Moore ya rufe rikice-rikice na Bennett da Graves kuma ya lura cewa Shah ya kewaye shida "nimbus na yabo mai yawa: yabo da kansa ya fashe". Ya bayyana Shah kamar yadda "ƙungiyoyin 'yan jarida masu amfani,editoci,masu sukar, masu raye-raye,masu watsa shirye-shirye,da marubutan tafiye-tafiye suka goyi bayansu, waɗanda ke bada yabo ga Shah". Moore yayi tambaya game da al'adun Sufi da kuma girma na Shah kuma yayi nadama ga jikin rubuce-rubucen "Shah-school" daga irin waɗannan marubuta kamar "Omar Michael Burke PhD" da "Hadrat B. M. Dervish",wanda daga shekarar alif dubu daya da dari tara da sittin(1960) ya tara yabo mai zurfi - a bayyane daga jam'iyyun da basu da sha'awa - a kan Shah,yana magana dashi a matsayin "Tariqa Grand Sheikh Idries Shah Saheb", "Sarki Id", "Sharin Enoch", "The Presence King", "The Present", "The Studio Alius", "The Centerism na Yammacin" to All

Peter Wilson yayi sharhi game da "kyakkyawan inganci" na yawancin abin da aka rubuta acikin goyon bayan Shah,yana mai lura da "abin takaici mai cike da salon", ya yi iƙirarin cewa Shah yana da ƙwarewa daban-daban na paranormal, "sautin fifiko; halin, wani lokacin mai cin hanci da rashawa, ko jin tausayi,ga waɗanda 'a waje',da kuma bayyane rashin wani dalili don tabbatar da'awar da za a iya tunanin ya cancanci irin wannan magani. " A ra'ayinsa,akwai "bambanci mai mahimmanci tsakanin rubuce-rubucen Shah"da ingancin wannan wallafe-wallafen sakandare. Dukansu Moore da Wilson,duk da haka,sun kuma lura da kamanceceniya acikin salon,kuma sunyi la'akari da yiwuwar cewa yawancin wannan aikin da ba a sani ba, wanda Octagon Press, gidan wallafe-wallafen Shah,Shah da kansa ya buga,na iya rubuta shi.

Da yake jayayya da madadin fassarar wannan wallafe-wallafen,masanin addini Andrew Rawlinson ya bada shawarar cewa maimakon "bayyanar kai [...] yaudara", yana iya zama "masquerade - wani abuda za'a gani ta hanyar ma'anar". Da yake cewa "rashin amincewa da matsayi mai ƙarfi ba zai iya zama mai gyarawa ba kuma mai koyarwa ba", kuma yana lura da cewa manufar Shah koyaushe itace ta lalata tabbacin ƙarya,yayi jayayya cewa "labari na Shah" wanda waɗannan rubuce-rubucen suka kirkira na iya zama kayan koyarwa,maimakon kayan aiki na ɓoyewa; wani abu "ya zama don rushewa - wanda ya kamata ya narke lokacin da ka taɓa shi". Rawlinson ya kammala cewa Shah "baza a iya ɗaukarsa a darajar fuska ba.Ayyukansa sun hana yiwuwar".


Da yake bayyana aikin Shah a matsayin "abin da bashi da wani abu a zamaninmu", ta bayyana shi a matsayin mutum mai bangarori da yawa,mutumin da yafi sani da ta taba tsammani ya sadu dashi,mai kirki, mai karimci,mai tawali'u ("Kada ka dubi fuskata sosai, amma ka ɗauki abin dake hannuna",ta ambato shi yana cewa),da kuma abokinta mai kyau da malaminta na shekaru 30.

Arthur J. Deikman, farfesa a fannin ilimin halayyar dan adam kuma mai Bincike na dogon lokaci a fannin tunani da canjin sani wanda ya fara karatunsa na labarun koyarwar Sufi a farkon shekarun saba'in,ya bayyana ra'ayin cewa masu ilimin halayya na Yamma zasu iya amfana daga hangen nesa da Sufism da ainihinsa na duniya,idan akayi nazarin kayan da suka dace acikin hanyar da tsari. Ganin cewa rubuce-rubucen Shah da fassarorin labarun koyarwar Sufi an tsara su da wannan dalili a zuciya,ya bada shawarar su ga waɗanda ke sha'awar tantance batun don kansu,kuma ya lura cewa hukumomi da yawa sun yarda da matsayin Shah a matsayin mai magana da yawun Sufism na zamani. Masanin ilimin halayyar dan adam kuma mai bincike Charles Tart yayi sharhi cewa rubuce-rubucen Shah "sun samar da zurfin godiya a cikin  game da abin da ilimin halayya yake game dashi fiye da wani abu da aka taɓa rubuta".[him]

Da aka tambaye shi ya ba da kimantawa ga Shah a cikin shekara ta alif 1973, J.G. Bennett yace Shah yana yin muhimmiyar aiki a kan babban sikelin, "yana motsa mutane sosai yadda ya kamata a duk faɗin wurin, yana sa suyi tunani,yana nuna musu cewa hanyoyin tunani da suka bayyana suna da 'yanci da gaske. " Ya kira Shah a matsayin Krishnamurti na Sufism,yana rushe ra'ayoyin mutane a wurare da yawa a matsayin wani ɓangare na tsarin farkawa wanda shine "shirye-shiryen daya dace sosai ga sabuwar duniya".

Masanin falsafa na Indiya kuma mai ban mamaki Rajneesh,wanda daga baya aka sani da Osho,yana sharhi game da aikin Shah,ya bayyana Sufis a matsayin "lu'u-lu'u kawai. Darajar abin da yayi a cikin Sufis ba za a iya auna shi ba".Ya kara da cewa Shah shine "mutumin da ya gabatar da Mulla Nasrudin zuwa Yamma,kuma yayi aiki mai ban mamaki. Ba za'a iya biyan shi ba. [...] Idries Shah ya sanya ƙananan labarai na Nasrudin har ma da kyau ...  ba kawai yana da ikon fassara misalai daidai ba,har ma da kyautata su, donsa su fi damuwa, kaifi. "[he]

Richard Smoley da kuma Jay Kinney,suna rubutawa acikin Hidden Wisdom: A Guide to the Western Inner Traditions (2006),sun furta Shah's The Sufis "mai iya karantawa sosai kuma mai fa'ida ga Sufism",suna ƙara cewa "Shah kansa ya bayyana a ko'ina,kuma wasu maganganun tarihi suna da muhawara (babu wanda aka rubuta a ƙasa),amma babu wani littafi da ya yi nasara kamar yadda wannan ya haifar da sha'awar Sufism ga babban mai karatu, Su ya bayyana akan wannan aikinsa, ya bada fahimta ba "Shah'a ga kowane irin wannan aikinsa na koyarwa, ya ba".

Ivan Tyrrell da masanin ilimin halayyar jama'a Joe Griffin, a cikin littafin su game da bukatun motsin rai,Human Givens: Sabuwar hanyar da za a iya amfani da ita ga lafiyar motsin rai da tunani mai kyau,sun rubuta cewa Shah "fiye da kowa, ya fahimci kuma ya yaba da ainihin muhimmancin kyaututtuka na yanayin ɗan adam". A cikin wani littafi, Godhead: The Brain's Big Bang - Asalin fashewa na kirkirar abubuwa, mysticism da rashin lafiya na hankali, sun ce labaran Shah, "lokacin da aka gaya wa matasa da tsofaffi iri ɗaya [...] sun shimfiɗa zane-zane a cikin tunani,ba kawai don rayuwa da shawo kan matsalolin yau da kullun ba har ma don tafiya ta hanyar ruhaniya. Tasirin su na rayuwa ba za a gane su ji su iya amfani da su ba don yin amfani da tasirin su na farko ko karantawa, amma a ƙarshe zasu iya amfani ga yanayin da su don nuna yanayin da hankali don kiyaye su na rayuwa mai mahimmanci don kiyaye su.

Olav Hammer ya lura cewa a cikin shekarun da suka gabata na Shah,lokacin da karimcin masu sha'awar suka sa ya zama mai arziki da gaske, kuma ya zama mutum mai daraja a tsakanin manyan al'ummomin Burtaniya, rikice-rikice sun taso ne saboda bambance-bambance tsakanin bayanan tarihin kansa - ambaton dangi da annabi Muhammadu, alaƙa da tsarin Sufi na sirri a Asiya ta Tsakiya, ko al'adar da aka koya wa Gurdjieff - da kuma abubuwan tarihi masu dawo da za a iya dawo da su. Duk da yake akwai yiwuwar alaƙa da annabi Muhammadu,yawan mutanen dake da irin wannan alaƙa a yau, shekaru 1300 bayan haka, zai zama akalla miliyan ɗaya. Sauran abubuwa na tarihin rayuwar Shah sun bayyana sun kasance almara. Duk da haka,Hammer ya lura cewa littattafan Shah sun kasance a cikin buƙatun jama'a, kuma ya taka "babban rawar da ya taka wajen wakiltar ainihin Sufism a matsayin wanda ba na ikirari ba,na mutum da kuma tabbatar da rayuwa na hikimar ruhaniya".

Peter Wilson ya rubuta cewa idan Shah ya kasance mai zamba, ya kasance "mai baiwa sosai",saboda ba kamar marubutan kasuwanci ba,ya dauki lokaci don samar da tsarin da ya dace da ciki wanda ya ja hankalin "dukkanin mutane masu daraja ko žasa", kuma ya "suna haifar da tunani a wurare daban-daban". Moore ya yarda cewa Shah ya ba da gudummawa iri-iri wajen fadada addinin Sufism na Dan Adam,kuma ya " kawo kuzari da albarkatu ga girman kansa",amma ya ƙare da ƙaddamarwa mai banƙyama cewa Shah ya kasance "Sufism" ba tare da sadaukar da kai ba,ba tare da girman kai ba, tare da burin gnosis ba, ba, ba ba tare da Annabi ba, ba bayan Alkur'ani ba, ba kuma ba tare da Allah ba.

Gore Vidal yayi imanin cewa "littattafan Shah suna da wuyar karantawa fiye da yadda suke rubuta".

Wasu masu ilimin gabas sun kasance masu adawa,a wani bangare saboda Shah ya gabatar da rubuce-rubucen Sufi na gargajiya a matsayin kayan aiki don ci gaban kai da mutane na zamani za suyi amfani dasu, maimakon a matsayin abubuwan nazarin tarihi. Masanin Gabas ta Tsakiya na Jamus Annemarie Schimmel yayi sharhi cewa Sufis, tare da sauran littattafan Shah, "ya kamata dalibai masu tsanani su guje wa su".

Gabatarwar Graves ga Sufis, wanda aka rubuta tare da taimakon Shah, ya bayyana Shah a matsayin "a cikin babban layin namiji na zuriya daga annabi Mohammed" kuma kamar yadda ya gaji "asirin asiri daga KHalifa, kakanninsa. Shi ne, a zahiri, Babban Sheikh na Sufi Tariqa... "  A asirce,duk da haka, yana rubuta wa aboki, Graves ya furta cewa wannan "yaudara ce: shi ɗaya daga cikinmu ne, ba koyaushe bane"  Ba a haɗa shi a cikin bugu na Octagon Press na shekarar alif 1983 ba.

Babban mai sukar Shah,masanin Jami'ar Edinburgh L.P. Elwell-Sutton,ya buga a shekarar alif 1975 wani labarin da ya kira "pseudo-Sufis" kamar Gurdjieff da Shah. Yayi imanin cewa Graves yana ƙoƙarin "yawanci" Shah na "tsarin da ba a san shi ba", kuma cewa ambaton babban layin namiji na Mohammed shine "wani kuskure mara kyau", kamar yadda 'ya'yan Mohammed duk sun mutu tun suna jariri. Elwell-Sutton ya yarda cewa dangin Sayyids ne daga Imam Musa al-Kazim na bakwai, babban jikan Ali" id="mwA_s" rel="mw:WikiLink" title="Husayn ibn Ali">Husayn ibn Ali,wanda shine ƙaramin ɗan auren Fatima (ɗan Annabi) da Ali. Koyaya, Ya ɗauki ra'ayi mara kyau game da festschrift na Rushbrook Williams (tarin da aka rubuta don girmamawa) na Shah,yana mai cewa ya yi la'akari da yawancin da'awar da aka yi a cikin littafin a madadin Shah da mahaifinsa, game da wakiltar al'adar Sufi, don zama sanarwa mai ba da kai wanda aka nuna ta hanyar "rashin kula da gaskiyar".  Da yake nuna nishaɗi da mamaki game da "hanyar halayyar" na masu magana da Shah a cikin wata hira ta rediyo ta BBC, Elwell-Sutton ya kammala cewa wasu masu ilimi na Yammacin Turai sun kasance "da matukar damuwa don samun amsoshin tambayoyin da ke rikitar dasu,cewa,sun fuskanci hikima daga 'Gaskiya mai ban mamaki,' sun watsar da ƙwarewarsu masu mahimmanci kuma sun miƙa wuya ga wankewar ƙwaƙwalwa. " Ga Elwell-Sutton, Sufism na Shah ya kasance daga cikin mulkin "Pseudo-Sufism", "wanda ba a kan Allah ba amma a kan mutum".

A ƙarshen shekarun alif 1960 da farkon shekarun shekarun alif 1970,Shah ya fuskanci hari kan wata gardama data shafi bugawa ta a shekarar alif 1967 na sabon fassarar Omar Khayyam's Rubaiyat,ta Robert Graves da babban ɗan'uwan Shah, Omar Ali-Shah .  Fassarar,wacce ta gabatar da Rubaiyat a matsayin waka ta Sufi,ta dogara ne akan wani "Crib" mai bayanin kula,wanda ake zaton ya samo asali ne daga rubutun da ya kasance a hannun dangin Shah na tsawon shekaru 800.   L. P. Elwell-Sutton,masanin gabas a Jami'ar Edinburgh,da sauransu waɗanda suka sake nazarin littafin sun nuna tabbacin su cewa labarin tsohuwar rubutun ƙarya ne.

Mahaifin Shah,Sirdar Ikbal Ali Shah,Graves ya sa ran gabatar da rubutun asali don share batun,amma ya mutu a hatsarin mota a Tangier a watan Nuwamba shekarata alif 1969.  Bayan shekara guda,Graves ya nemi Idries Shah ya samar da rubutun.Shah ya amsa acikin wasika cewa rubutun bai kasance a hannunsa ba,amma ko da yake,samar dashi ba zai tabbatar da komai ba,saboda baza a iya sanya shi daidai ba ta amfani da hanyoyin yanzu kuma har yanzu za a kalubalanci sahihancinta. Lokaci yayi, Shah ya rubuta, "cewa mun fahimci cewa hyenas dake yin hayaniya mai yawa suna da niyya ne kawai akan adawa,lalacewa da ci gaba da kamfen lokacin da,bari mu fuskanci shi,babu wanda ke sauraro da gaske. "  Ya kara da cewa mahaifinsa yayi fushi sosai da waɗanda ke jefa waɗannan jita-jita cewa yaki shiga tare dasu, kuma yaji amsar mahaifinsa daidai ne.Graves,yana mai lura da cewa yanzu an gane shi a ko'ina kamar yadda ya fada ga babban yaudarar 'yan uwan Shah,kuma wannan ya shafi kudaden shiga daga tallace-tallace na sauran rubuce-rubucen tarihi,ya nace cewa samar da rubutun ya zama "al'amarin girmamawa na iyali". Ya sake matsawa Shah,yana tunatar dashi game da alkawuran da suka gabata don samar da rubutun idan ya cancanta.

Babu wani daga cikin 'yan uwan da ya samar da rubutun,wanda ya jagoranci dan uwan Graves da mai bada labari yayi tunanin cewa yana da wahala a yi imani - yana tunawa da wajibai da yawa na' yan uwan Shah ga Graves - cewa da sun hana rubutun idan ya kasance a farkon wuri. A cewar gwauruwarsa da ta rubuta shekaru da yawa bayan haka,Graves yana da "cikakken bangaskiya" acikin sahihancin rubutun saboda abokantakarsa da Shah,duk da cewa bai taɓa samun damar kallon rubutun da kansa ba. Yarjejeniyar masana ayau itace rubutun "Jan-Fishan Khan" yaudara ce,kuma fassarar Graves / Ali-Shah a zahiri ta dogara ne akan binciken masanin Victorian na tushen da mai fassarar Rubaiyat na baya Edward FitzGerald yayi amfani dashi.

 Works 

 Daga cikin Dervishes (Octagon Press,1973).

 Tattaunawar sauti,tarurruka da laccoci 

 Shah,Idries,da Pat Williams. London: Seminar Cassettes,1973. 
 Shah,Idries. Tambayoyi da kuma Amsoshi. London:Seminar Cassettes,1973. 
 Sarki, Alexander,Idries Shah, da Aurelio Peccei . Shirin Kasuwanci,1972. 
 Sarki,Alexander, da sauransu. Fasahar: Sword na Biyu. London:Seminar Cassettes,1972. Rekodin sauti.

 Shawo kan Tunanin da ke hana Ci gaban Ruhaniya;a baya ana kiransa A Psychology of the East (1976 Lecture)   (2000) 

Kayan aiki don yin bikin cika shekaru dari na haihuwar Shah,a ranar 16 ga watan Yuni shekara ta 2024.

 Tahir Shah (Ed),Idries Shah Centenary (8 kundin),(2024).