چکیده :
بیان مسئله: مقالة حاضر به بررسی انگیزه‌ها و اهداف نویسندگان متون منثور عرفانی در تألیف آثارشان می‌پردازد.
پرسش مرکزی این پژوهش آن است که چه انگیزه‌هایی باعث می‌شده است تا نویسندگانِ برجسته‌ترین آثار عرفانی منثور زبان فارسی به تألیف و تصنیف بپردازند.
روش: پنجاه اثر عرفانی، از گونه‌های مختلفِ نگاشته‌های صوفیانة منثورِ فارسی، انتخاب و انگیزه یا انگیزه‌های تألیف آنها استخراج، تحلیل و طبقه‌بندی شده است.
آنچه مستند این پژوهش است نوشته‌های مؤلفان آثار بررسی‌شده است.
فضای حاکم بر جامعة مخاطبانی که اینگونه آثار در آنها تولید شده است، درحدّ گنجایش یک مقاله، توصیف و می‌شود؛ اما بدیهی است تحلیل تاریخی ـ جامعه‌شناسانه موضوع، مجالی دست‌کم درحدّ یک کتاب می‌طلبد؛ بنابراین در این پژوهش فقط به نگاه و نظر مؤلفان آثار توجه و استناد شده است.
یافته‌ها و نتایج: با در نظرگرفتن این نکته که برخی از مؤلفان این آثار، اهداف متعددی برای تألیف اثر خود ذکر کرده‌اند، انگیزة تألیف این متون را می‌توان در یازده دسته طبقه‌بندی و درصد تقریبی هرکدام را معین کرد.
از میان این یازده دسته که در متن مقاله آورده شده است، تألیف اثر به درخواست دوستان و مریدان بیشترین بسامد را داشته است و تألیف به انگیزة بثّ‌الشکوی کمترین بسامد را دارد.
the present study examines the motives and purpose of the authors of mystical texts in writing their works.
in this regard, fifty mystical books from different types of mystical writings of persian prose have been selected and the motives for their authorship have been analyzed.
some of the authors of these works have mentioned several purposes for writing their works.
thus, he motives for writing these texts were determined in order of frequency and were classified into eleven cases and the approximate percentage of each was determined as 1)writing at the request of friends and disciples (19%), 2) writing without mentioning a specific reason or motive (17%), 3) writing with the motive of preserving the sayings of elders (11%), 4) writing in reaction against claimants and corruption of the sect (9%), 5) writing for the purpose of public education in the persian language (8%), 6) writing with the intention of presenting to the elders (8%), 7) writing of the work with the intention of leaving a souvenir (7%), 8) writing in order to answers to questions (5%), 9) writing with the intention of expansion previous short works (3%), 10) writing by occult inspiration (3%), and 11), and writing motivated to express grief (2%).
introduction
mysticism and sufism, with a history of more than a thousand years in the culture of islamic societies, especially in iran, is the most important cultural phenomenon throughout the islamic era of iran.
this mental-spiritual phenomenon, which first started with the deeply personal experiences of the ascetics of the early islamic centuries, after one or two centuries, moved to the domain of writing and authoring and quickly grew and prospered in this field.
the movement of writing sufi texts in persian accelerated rapidly to the point that after several centuries, persian mystical works became the most important part of the literary literature of this language, and sometimes their fame crossed the borders of the islamic world and gained global fame.
it is obvious that all the authors of mystical works did not have the same motivation for writing their works.
in the present study, we have tried to extract, analyze and classify the motivations of their authorship from the point of view of the authors of these works by examining fifty persian mystical works.
review of the literature
classification of motivations for writing mystical prose texts based on the opinion of their authors
2.1.1 compiled at the request of friends and disciples
the authors mentioned below wrote their mystical works at the request of their friends or disciples:
shamsuddin ahmed aflaki (manaqib al-arifin book); jamal al-din abu rooh (book of situations and words of abu saeed abul khair); rozbahan baghli shirazi (the book of shahtahiyat); ahmad bin al-hussein bin sheikh al-kharqani (the book of the command of the people); najm al-din razi (the first author of the book mursad al-abad); faridun bin ahmad sepehsalar (risalat sepehsalar); sheikh shahab al-din suhravardi (rasala bostan al-qulob); sohrvardi (moran's dictionary); sohrvardi (risal pertonameh); qutb al-din mansour abadi (manaqib al-sufiya); farid al-din attar neishabouri mentioned fourteen motivations for writing his book in tazkira al-awliya, one of which is the request of religious friends.
ain al-qadat hamdani (book of preparations); ahmad ghazali (book of autographs); ezzeddin mahmoudkashani (misbah al-hadaye); mostamli bukhari (the book of definition); sheikh al-islam ahmed jam namghi (miftah al-najat); sheikh jam (the book of anas al-taibin); azizuddin nasfi (kitab al-insan al-kamal); jami (the book of nafahat elans).
2.1.2 writing in response to questions
a number of sufi works were composed in response to written or oral questions of friends or disciples or other persons:
ain al-qadat hamdani's letters; ahmad ghazali's letters to ain al-qadat hamdani; aziz al-din nasfi (kashf al-haqaiq book); hajowiri (the book of discovering al-mahjoob).
authored in response to the appearance of claimants and corruption of tariqat
some authors of mystical works have mentioned the emergence of sufism claimants and the emergence of corruption and deviation in the tariqat as the reason for authoring their work:
abul al-makher bakhrezi (the author of urad al-ahbab and foss al-adab); najmuddin razi (the book of asadi's mysteries in dawoodi psalms); atar nishaburi, one of the many motivations for writing tazkira al-awlia; the author of the book mahaqat gendepil; muhammad bin manwar in the introduction to asrar al-tawhid; sheikh ahmad namghi in the book of anas al-taibin; qutb al-din ebadi in the book of al-tasfiyyah fi ahwal al-musufah.
some of the authors of mystical works have mentioned the most important motivation for writing their books is the general education of sufism, and they often achieve this goal by writing a work in persian:
one of the two motivations of hajwiri in the authorship of kashf al-mahjub; semani in the spirit of souls; attar in the introduction of tazkira al-awliya; namghi jami (al-musabbin university); azizuddin nasfi (al-insan al-kamal); ghazali (the chemistry of happiness).
compiled with the intention of presenting to elders
some authors of sufi works have written their books with the purpose of presenting them to religious or governmental leaders:
abdul rahman jami (book of bills); najmuddin razi (the book of asadi's mysteries in dawoodi's psalms); najm al-din razi (the second edition of mursad al-abad); suhrvardi (yazdan's letter of knowledge); mohammad bin manoor (asrar al-tawhid); nameghi jam (the book of the sinners).
2.1.3 authoring a work with the intention of leaving a work of his own
some of the authors of sufi works have mentioned the purpose or one of the purposes of writing their book is to leave a memory for future generations, friends, disciples, and children.
for example, attar considers leaving a memory for future generations as one of his motivations in the book tazkira al-awliya.
the author of the book of authorities, gende pil, has two purposes for writing this book: one of these two purposes is that the book is a souvenir for friends and a sadness for disciples and taliban.
other examples are namqi jam (in the book of bihar al-haqiqah); the unknown author of the book hazar hakayat sufian; rozbehan baghli (abar al-ashqin).
2.1.4.
authored by divine inspiration
sheikh mahmoud shabastri (risala haq al-iqin) and sheikh jam (the book of anas al-taibin) wrote their works as they were motivated by divine inspiration.
compiled with the intention of explaining and expanding previous brief works
some sufi works were written to explain and expand the previous works:
jami wrote the book nafahat al-alans in the translation and completion of the book tabaqat al-sufiyyah by khwaja abdullah ansari.
muhammad bin manawwar considers another of his motivations for writing the book asrar al-tawhid to be the expansion of jamal al-din abi saeed bin abi saad (the author of the book abu saeed abu al-khair's statuses and sayings).
in al-tir's letter, suhravardi seeks an audience who has ears to hear his words, and to share some of his pain with him.
compiled with the motivation of preserving the status and sayings of the elders
this motivation for writing sufi works is mostly for aspiring writers who are afraid of forgetting the names of mystics and their expressions and words.
this type of work can be divided into two types: individual and collective:
a: individual letters of invitation
examples of this kind include situations and words of abu saeed abu al-khair, al-jumhor's order, gendhepil's authorities, asrar al-tawhid, sepahsalar's message, manaqib al-arifin aflaki.
b: collective invitations:
examples of this kind include attar’s tazkira awliya and jami’s nafahat al-anas.
compiled without mentioning a specific reason or motivation
the authors of a number of mystical books have not mentioned a specific reason and motivation for their authorship in their works.
these include the life and words of khwaja obaidullah ahrar, bahr al-haqiqah written by sheikh ahmad ghazali; excerpts from abu sarkhanghahi's ethics and sufism; sufi traditions of sheikh najmuddin kobri; al-masbah fi al-suf by muhammad bin moayed hamavi; bostan al-arifin and tohfa al-meridin; sheikh shahabuddin yahya suhravardi in the treatises of aql red, rozi ba jamaat sufiyan, fi haqiqah al-eshgh and safir simorgh; al-tayor of ahmed ghazali's message; chapter of khajah muhammad parsa's speech.
methodology
the current research has studied the most important motives for authoring persian mystical works in fifty different works of this type of literature using the inductive method.
it is possible to generalize the results with a small percentage of changes to other mystical texts.
the materials are examined only from the point of view of the authors of the books in question, and the effects of other causes have not been considered.
conclusion
authors of mystical works often refer to their motivation or motives in writing their works.
some of these authors have mentioned several motivations for writing their work, as attar neishabouri has mentioned in the introduction of tazkira awliya.
some authors of sufi texts have not mentioned any specific motivation for writing their work.
according to the present research, it was found that the most important motivations for writing sufi texts were, respectively, the following eleven elements:
writing at the request of friends and disciples,
authorship without mentioning a specific reason or motivation,
compiled with the motive of preserving the conditions and sayings of the elders,
writing in response to the appearance of claimants and the corruption of the tariqat,
compiled for the purpose of public education in persian,
compiled with the intention of offering to elders,
authoring a work with the intention of remembering one's work,
writing in response to questions,
authoring with the intention of explaining and expanding the previous brief works,
preserving the status and sayings of the elders,
writing motivated to express grief.
among the motivations for writing mystical works, writing at the request of friends or disciples has the highest frequency while writing to express grief has the lowest frequency.