فهرست مطالب اعظم سیامک

In this paper, adopting a descriptive-explanatory method, the criticisms of one of the most influential figures of Sufism, Shāh Ne'matollāh Vali, in the epistles attributed to him are analyzed with the aim of identifying the fields critiqued by him, as well as his method and language in these criticisms. Studying these criticisms reveals his standpoints on religion, mysticism, and philosophy. Shāh Vali had many disciples and certainly a number of them had deviations; nonetheless, the results of the research show that Shāh Vali did not critique them. He limited himself to critiquing theoretical views regarding mystical journey. Shāh Vali did not believe in the position of observation and considered the knowledge of mystics to be incomplete except for the knowledge of Qutb. Also, he did not see any contradictions between the mystical journey and the ordinary life of the people. In the field of philosophy and speculative theology, although he is one of the commentators of Akbari School, he has occasionally criticized Ibn Arabi's views, as well as the views of sages, Mu'tazila and theologians, and some of the views of the Imamiyyah without mentioning the name of the one being critiqued. He was opposed to the ascetics and Shattāh; however, he had a positive view of Malamatiāyyah. From the point of view of language, Shāh Vali used parables and anecdotes less and expressed his criticisms in a simple and clear language.

Shiism manifested itself in the fields of literature and art during the Safavid era. Some writers of this era did not shy away from religious and theological prejudices in their writings. One of them is Bayazid Thani, the author of Rawdah -Al-Arefin. This work is a transcript of several mystical books, especially Mesbah Al-Hedayeh. Bayazid Bastami Thani has made distortions in Mesbah al-Hedayeh, but has renamed it after himself, namely Rawdah al-Arifin, because in addition to the changes he has made in the text of Mesbah al-Hedayah, he has added material from other sources to it, and therefore considers it permissible that the name Put something new in its codified effect. These similarities and transcripts are in two parts, structural and content. The reasons for the distortions that Bastami Thani has made in the text of Mesbah Al-Hedayeh are his religious and theological prejudices. The most obvious manifestation of Bastami's prejudices is that he did not mention Kashani and his work anywhere because Kashani's theological religion was different from his theological religion. Bastami Thani has also removed the names of the three caliphs, as well as the names of the Sunni religious mystics who authored them, as well as the names of mystical women. The present study shows that on the other hand, the current of Iranian-Islamic mysticism was on a path that as we approach the end of its brilliance, mystical works, the main requirement of which is experience and research, have given way to imitative works, and mystics.

One of the famous personalities of the Safavid period was Mirza Aboutaleb Fendereski, who was contemporary with Shah Suleiman and Sultan Hussein. The similarity of the surname of Aboutaleb Fendereski with another scholar, Abolghasem Fendereski, has caused researchers to make a mistake in mentioning their works and circumstances. For example, they assume a relative relationship between the two or give wrong dates for the time of Aboutaleb Fendereski's death. Little is known about Aboutaleb Fendereski since his time. The purpose of the present study is to investigate the life and political and social atmosphere of the time of this great scholar and why historical sources are silent about him. The study was done using the content analysis method by reviewing, comparing, criticizing, and evaluating the historical data. The findings of the study showed that these two great scientists were certainly not father and son and probably did not have a kinship relationship. The Fenderesk family's conflicts with the government over financial issues have also caused the name of Aboutaleb Fendereski to be removed from the media of that time. The dates given in various sources for the time of his death are incorrect and his date of death is between 1107 and 1111 AH.