Investigating the reflection of Tawakkal and Reza in mystical prose texts from the 4th to the 8th century

Academic thesis for obtaining a master's degree

Field: Persian literature, major: Persian literature

Abstract

One ??of the various ways to know existence and its creator is mysticism. Mystical prose texts are important for the understanding of mysticism, the use of mystical terms and the influence of writers, especially the two terms "trust and satisfaction". In five chapters, this thesis has tried to examine the reflection of "Tawakkul" and "Reza" in mystical works: "Rasalah Qashiriyyah, Manazil al-Saerin, Kashf al-Mahjub, Kashf al-Asrar, Al-Insan al-Kamal, Mursada al-Abad, Tazkira al-Awlia, Misbah al-Hidaye and Miftah al-Kafayah" in five chapters. mysticism, states, positions, sayings of mystics and sheikhs, and the third chapter is devoted to the description of the states and biographies of the authors of mystical prose texts from the fourth to eighth centuries of the Hijri, "Qashiri, Khwaja Abdullah Ansari, Hajowiri, Mibdi, Nasfi, Najam al-Din Razi, Attar Neishabouri, and Ezza al-Din Mahmoud bin Ali Kashani". Fifth, significant and valuable results have been presented in this thesis. Such as: the term "Reza" has been paid more attention than "Tawakkel". Qashiri, Mibdi and Attar, Nishabouri have discussed the difference between Khorasanians and Iraqis about the position of "Reza" due to maintaining the correct transmission of the concepts of "Tawakkul" and "Reza". In the study and application of Quranic verses, Meibodi has accepted a lot of influence in the discovery of secrets. The authors' familiarity and influence with the divine book of the Quran is evident in the mystical prose texts of the 4th to 8th centuries of Hijri. The valuable mystical works of the 4th to 8th centuries of Hijri are the result of the efforts of the writers who have left their memories. Research

Introduction to the research

Mysticism is one of the spiritual tendencies of man, which always inclines him towards contemplation and thinking. Since the beginning of human creation, it has been established in his nature. In every time and place where human society is formed, spiritual and mystical tendencies can be observed in human beings. When bitterness and hardships put human society in a tight and stressful position, mysticism becomes more apparent. Seekers who take steps on the path of divine and spiritual mysticism make a sincere effort to reach their evolution so that they can present the true lost of all those who strive for the path of truth.

The existence of the beginning of mysticism whispers in the second century according to the available documents, since worldly and ascetic tendencies have existed in different religions and religious communities throughout history, many researchers tried to find the origin of Islamic Sufism, and some of them considered its origin from Iranian rituals before Islam, and others found the opinions of Hindus and Brahmin religions or Christianity, Greek wisdom and even Jewish teachings to have an influence on the words of Hallaj and other Sufis. (Zarreen Koob/1380: 12)

From the follow-up about the origin of Sufism, we find out that the ascetic thought and Sufi behavior in the Islamic world was a movement against worldliness and indulgence, and it was formed at the end of the era of the Righteous Caliphs. "The spirit of asceticism that has existed in every nation and spiritual religion and has been called by name in every language. In Islam, it has become a form of Sufism and a special profession, which originated from the practical aspect of piety, piety, and special austerity, which is often regulated under philosophical principles and rules. (Homaei/1374: 61) In the third and fourth centuries, the principles of mysticism and various terms and interpretations opened their place. In this era, mysticism is considered from the political aspect. Mystics get to know the principles of philosophy. New Platonic philosophy finds its way in it. Fixed customs and terms are provided for mysticism, which are explained and completed at that time. Among them is the classification of officials and states. Qashiri, Hajawiri and Khwaja Abdullah Ansari appear. Mysticism becomes more widespread and gains many fans..

The mystics embellish the mystical content in their works with Quranic verses and hadiths. To prove it, they resort to the book, the Sunnah, and the standards. Thus, the value of leaders like Qashiri in terms of hadith and jurisprudence was not less than their mystical aspect. The speech of their texts is a true testimony to this statement. The mystics avoid slander, controversies and conflicts of the time and religious conflicts. They treat everyone with peace and friendship. According to the situation of that time, they are appreciated by the people. At this time, mystics to protect their principles from the strong wind of the events of the century; Expanding its scope in hearts, introducing thoughts and terms in poetry and prose, they try to make their poetry and prose pleasant, simple and deep. In literature, what is used as a criterion is the content of prose works that contain the theoretical foundations of Sufism and mysticism, customs and traditions, and the description of the sayings and the lives of the elders. The main meaning and essence of these works is jihad with the self, leaving the world and its attachments, negating moral obligations, creating a divine morality, reaching salvation through the acquisition of heartfelt faith, reaching the truth and meeting the truth. In the sixth and seventh centuries, the market of ignorance and bigotry and Controversy had spread. They consider life as a stage of testing, and the purpose of science is the knowledge of God, and action is the means of happiness in the hereafter. They consider anything that does not bear fruit for mysticism to be useless. 7th century when the invasion of the Mongols; Comprehensive life ends. In their writings, the writers express despair, hopelessness, and fear. they write They believed that mysticism can help people. In the 7th century, people took refuge in religion to get rid of the troubles and chaotic conditions of the Mongols. By trusting in God, people wanted to achieve God's pleasure. 

"Qashiri, Khwaja Abdullah Ansari, Hajawiri, Meibdi, Nasfi, Najm al-Din Razi, Attar and Ezza al-Din Mahmood bin Ali Kashani" are among the mystics, who in some way benefited from the stages of mysticism, authorities, pilgrimages of the sheikhs and mystical journeys. The effort of all these authors has been to preserve these terms with their correct and precise meanings. They are surrounded by the Holy Quran. They are frank in their speech. They prescribed these terms as medicine to heal the souls of the people of their time. They pay attention to the truth of religion. It has received a lot of attention in the works of mystics, and the term "trust and consent" is examined in the texts of mystical prose from the 2nd century to the 8th century in the texts "Rasaleh al-Qashiriyyah, Manaz al-Saerin, Kashf al-Mahjub, Al-Insan al-Kamal, Mursad al-Abad, Tazkireh al-Awliya, Misbah al-Hidayeh and Miftah al-Kifayeh". This thesis is compiled in five chapters as follows:

Chapter one: with the title of general research, including: introduction, statement of the problem, research questions, importance and necessity of research, background and goals and so on.

Chapter Two: The topic of the research, in two parts "Tawakkel" and "Reza", the theoretical foundations of the research and examples of lexical and idiomatic definitions, interpretive texts, views of great authors, the Qur'an, ranks and degrees, truth and status are prominent mystical prose texts that were written in the fourth to eighth centuries of Hijri with "Qashiri, Khwaja Abdullah Ansari, Hajwiri, Meybdi, Najm al-Din." Razi, Nasfi, Attar Neishabouri and Ezza al-Din Mahmood bin Ali Kashani "lived.

Chapter 3: In this chapter, the biography, works and style of writers from the fourth to the eighth century of Hijra are described in (Rasalah al-Qashiriyyah, Manazil al-Saareen, Kashf al-Mahjub, Kashf al-Asrar, Insan al-Kamal, Mursada al-Abad, Tazkira al-Awlia, Misbah al-Hidayeh and Miftah

Chapter 4: It is the most important chapter of the research. Like the second chapter, it is devoted to the study of the concept of "Tawakal and Reza" in mystical prose texts from 4 to 8 Hijri. It is devoted to the definition, ranks and degrees, types, status and truth (Tawakal and Reza); Nasafi, Najm al-Din Razi, Attar Neishabouri, Ezza al-Din Mahmood bin Ali Kashani); We have discussed the necessity of "Tawakal and Reza" to examine the results and their works and the influence of the authors of mystical prose texts.

Chapter five: tables and diagrams, research conclusions and suggestions for future researches; It is the content that has been discussed in this chapter.

1-2 statement of the problem

The content and theme of prose texts from 4 to 8 Hijri are more mystical.