RESEARCHES IN MYSTICAL LITERATURE GAWHAR-I GUYA)
Year:2019 | Volume:13 | Issue:3 (42)|Papers Count:5

The first ode of Naser Khosrow Qobadiani’ s Divan is the most important philosophical hymn of his Divan. He has outlined some of the most fundamental principles of his thinking like an Ismaili scholar, sometimes in the form of questions and sometimes news. Although some descriptions have been written about this ode, we can still talk about it. The method described in this article is based on the philosophical prose works of hakim himself. First the verses and then the description of each bit are given. Naser Khosrow’ s language is not free of mistake in this poem, but it is, on the whole, a good introduction for understanding his geology and other Shiite and Ismaili scholars. Emphasis on concepts such as pure unity and its difference with plural unity, the position of the first intellect and its relation to the word of matter, the relevance of self and celestial movement, the appeal to the allegory of number and unit, the question of the meaning of nothing and not-thing, the question of the essence and action of the four elements, and the emphasis on the status of Imam Zaman are among the most important words in this ode.

The authors of this study have examined different aspects of Ghena (Richness) and Esteghna (Independence) and their role in the evolution of the mystic wayfarer. In this study, Esteghna implies the independence of the seeker from the people, and Ghena means the worldly richness of the seeker. With a descriptive-analytical approach based on mystical prose texts up to the seventh century AH, the authors seek to answer these fundamental questions: What is the relationship between mystical independence and worldly richness? What are the Mashayekh’ s (Elders) views regarding the obligation of worldly richness in the stage of independence from the people? What are the reasons for their agreement or disagreement with this issue? How much have mystical schools influenced the views of mystics in this regard? By answering these questions, the authors tried to argue that the independence from the people and the concept of independence from ‘ all but God’ can be realized in the two moods of Faqr (poverty) and worldly Ghena (richness) of the mystic wayfarer. Thus, the elders’ views on the rejection or confirmation of worldly richness at the stage of independence from the people have been examined and their conditions and reasons are explained to provide a correct understanding of the meanings of Esteghna and Ghena and their connection in mystical texts and schools. As a result, it is helpful to have a more accurate understanding of this important mystical category.

From the seventh century AH, a new era began in the Sufism that led to the division of the Sufis into two groups. One group adhered to the principles and foundations of the earlier mystics and another group established a new tradition in mysticism, which is now called the second mystical tradition, due to its approach to philosophy and theology and its inclination toward certain Shiite beliefs. Following these changes, the Naqshbandiyah Order was established as a descendant of the Khajegan method in the eighth century AH by Khajeh Baha al-Din Naqshbandi Bukharaie in Fararoudan, which became the largest school of Sufism in Iran during the ninth and tenth centuries AH. The present research has tried to obtain the position of Khajeh Shams al-Din Mohammad Bukharaie, nicknamed Khajeh Parsa, in promoting this Order in an analytical way and with the help of library tools. The research has shown that Khajeh Parsa was brought up under the teachings of Khajeh Naqshband in the two ways of attraction and behavior. And, in the Naqshbandiyah Order, he has reached a position where Baha al-Din Mohammad has considered the purpose of his emergence to educate Parsa. Although Parsa, after Ala al-Din Attar, has been called the second caliph of the Naqshbandiyah, he played a more important role in promoting the principles and teachings of the Naqshbandiyah. One of the prominent lines of thought in the teachings of the elders and the method of the Naqshbandiyah was to honor and love the elders and caliphs of this path and to honor their high position and status, which is evident in the works and writings of its mystics. Other achievements of this research included proving the training of disciples by Khajeh Parsa and understanding the relationship between followers and elders of the Naqshbandiyah Order with rulers and politicians by Khajeh Mohammad Parsa. The latest achievement of this research was that Khajeh Mohammad Parsa was the first person who has established the basis of the Naqshbandiyah Order by writing the books such as Fasl al-Khetab, Qodsiyeh, and Tahqiqat.

Dialogue is one of the most important features of Attar’ s Tazkerat al-Owliya (Biographies of the Saints). At the beginning of every zikr, a dialogue and a question and answer are seen and often the first event that has caused a drastic change in the thoughts and way of life of the person is demonstrated in the form of a conversational critique or admonition. Considering the importance of the dialogue in this work, the questions addressed in this study are as follows: what forms and kinds of dialogues and what subject matters are dealt with in Attar's Tazkerat al-Owliya? Who are on the two sides of the dialogues? What has been done against the opponents? The research was descriptive-analytical, meaning that the forms and structures of the dialogues, as well as the contents of the dialogues, were examined in one-hundred instances. This study showed that, in addition to Awlya's (the saints) criticism of each other, there has been one of the forms of the dialogue between them and people of other religions, women, children, men in power, and strangers, and self-criticism. The dialogues can be considered as conversations, debates, and dialectics. The criticism of positive statements has created a kind of deconstruction. The deconstruction and unexpectedness were the most important aspects of these dialogues, which can be examined according to the rule of ‘ Talaghi Sael Beghair ma Yatlob’ (the seeker received something other than what he asked) and Oslob Alhakim; and the educational goals of the work have been consistent with these rhetorical methods. Mystics have often considered the inner layers of thoughts and behaviors, and this has been the reason for the shortness and needlessness of long discussions. In fact, in the dialogue, the one who sees the innermost layer of the behavior or thought is the winner. A careful look at the two sides of dialogues showed that Owliya has been criticized by children, women, and anonymous people. They criticized rulers and were tolerant of people of other religions in the debates.

One of the women who played a prominent role in the ancient history and culture of Iran and Islam is Fatima Umm Ali (died about 250 AH), the wife of Ahmad ibn Khidrawayh (died 240 AH), a mystic and Fata (cavalier) of the third century AH. Scattered information is available about the life of this educated woman. However, considering that her name has always been mentioned in the hagiographies along with her spouse’ s name, it is possible to obtain a description of her opinions and words by collecting data, to show and praise her efforts to find a worthy place in Sufism and Islamic chivalry. The author of the present study has tried to reveal the hidden historical facts by analyzing the discourses in the era of Fatima, in addition to depicting her role in supporting or overthrowing those discourses. Using Pierre Bourdieu’ s theory of Multiple Capitals, it can be proved that Fatima Umm Ali, the daughter of one of the noble families of Balkh, tried to provide an appropriate cultural capital by relying on economic and symbolic capitals. Moreover, by entering the Sufi discourse and Fetyan (chivalries), she was able to achieve the social capital and status she deserved. She has also been able to stand against the patriarchal discourse of her time by entering the circles of Sufism and Ahl al-Futuwwa (chivalries) and marginalizing the anti-feminist attitudes. The method of this research in the central part of the article was the method of historical research. In that section, sources about the life, conditions, and works of Umm Ali have been investigated. The research method in the other part of the study was descriptive-analytical and Pierre Bourdieu’ s Theory of Capital and Walters’ s Feminism have been used in the theoretical framework of this research.