davood vaseghi

Abul Fattouh Ahmad Ghazali is one of the great Sufis and one of the scholars of this ideology who has left precious works on Sufism. In addition to Savaneh Al-Oshshagh, which is one of the most important books of Sufis on the subject of love, he has also authored another book named Al-Tajrid fi Kalameh Al-Touhid, in the realm of mysticism and theology, in which, he looked at the principle of “monotheism” from another perspective, and has expressed many points and details about it. Al-Tajrid, starts with interpretation the Hadith of “The word of Allah is my fortress, those who enter my fortress are safe from my chastisement” and Ghazali interprets it in detail by relying on verses, hadiths and narrations from different sources. In addition to monotheism, there are other topics in this book, such as guardianship and types of Saints, the levels of existence, the Level of the seeker, the attributes of the knowledge of the soul, the levels of the world of the secret and so on. This research, which is based on library studies and is done through a descriptive-analytical method, investigate and analyzes Sheikh Ahmad Ghazzali's views on monotheism. Results reveal that the Sheikh attaches great importance to the depth of “There is no God except Allah” verse, and believes that the people of the world of grace, who are among the prophets and divine gentlefolks, understand the meaning of this noble verse; but the people of the laity, who are far from God's grace, and reluctantly said “yes” to “Alast-o Berabbekom” (am I not your God) address, do not understand the subtleties of the mystic area. Ghazali believes that “There is no God except Allah” verse start with blasphemy but ends in faith and belief.

Salman Savoji is one of the talented poets of the eighth century AH who has experimented in various forms of Persian poetry and has left precious works in his memory. He is mostly known as an ode poet and praiser, although he also has a style in the field of lyric poetry and has been compared to great people such as Khajeh Hafez Shirazi. Salman Sajoji's poems are mostly in praise of kings and ministers, especially the kings of the Jalayri dynasty;However, he has poems in teaching and wisdom, as well as praising the Prophet Muhammad and his saints, which, of course, are less frequent. What is obvious in Salman Savoji's sonnets is that he is very influenced by the Sufi thought; Although he is a praiseworthy poet, he has used a lot of educational, theological and mystical issues in his lyric poems.This research is based on library studies and descriptive-analytical method and examines the reflection of Sufi thought in Salman Sajoji's lyric poems and analyzes his views based on mystical works. The result of the research reveals that Salman Savoji has been greatly influenced by the ideology of mystics in the field of lyric poetry; In such a way that the topics related to monotheism and ontology as well as issues related to practical mysticism and mystical behavior are reflected in his sonnets. Salman has analyzed mystical concepts with his unifying view and has provided deep insights into them.

After believing in the unity of Allah, the issue of “Saint and Sanctity” is one of the most fundamental issues in Islamic mysticism ideology. Saint literally means closeness, affection, victory, seigniory, etc.; however, in Sufism terminology it means the one who goes through denying human traits and worshiping Allah to achieve a higher form of life. Shams-i Tabrīzī and his devotee, Sultan Walad, like most of mystics, believe that saint is the one who becomes united with Allah. In their beliefs although knowing the real saint is even harder than knowing Allah, real aficionados should truly know the saints and avoid following dishonest plaintiffs. Moreover, both of them categorized the saints into two groups of “hidden” and “well-known”. In their views, even though all the saints came from one source, each receive their share from Allah based on their innate capacity. Further, the place of the “beloved” is higher than “lovers”. Besides, the Pole is considered as the king of saints who is the ultimate purpose of the creation. This study investigated the influence of Shams-i Tabrīzī on Sultan Wald regarding to the issue of sanctity.

 Baha Soltan Al-Valad is one of the reflective mystics and one of the pioneers of Molavi,s school of thought who could preserve and develop his father’s school of thinking by describing and explaining his father’s words and organizing Moulaviye chain. He not only was the commentator of Moulavi,s thought, but also he has achieved so many novel experiences in the mysticism which had particular reflection in his works. Comprehensive contemplation in his works shows that he was deeply influenced by Qoran. Soltan Al-Valad considers himself as a commentator of Qoran and believes that he is able to unravel the Qoranic verses and unveil the mystic meanings of Qoran because of his practical succession and understanding the dignity of emanation in God and entering the threshold of divine subsistence.Even in his sonnets, he has Qoranic speech and explains and describes many of the mystic and religious facts using on the verses of Qoran. In this study, the authors investigate the Soltan Al-Valad,s Qoranic allusions and echoes. The results of the study show that the verses of Qoran have been widely used in Solta Av-Valad,s sonnets and he has applied them in line with his thoughts and sometimes he has glossed them. He makes use of the prophet’s anecdotes to explain the principals of mystic deeds and in many cases, he compares himself with the grand prophets and adapts the events of his time with those of the prophets, time.

Mulana Jalal Al-din, is among Islamic world walked mystic, who never leave off Hazrate-Janan demand until his death and reach so many positions and experience in this line. He could guide so many humans in the water and clay world derision, using his alight course, and reached them to the court of nearness to God. Masnavi Maanavi, which is result of experience and meditation of Balkhi clerical mystic, is a complete collection in which, was emerged all behavior learnings as Mulana believes Masnavi Manavi is elder and head of the right seeker, after him. In Sepahsalar paper quoted from him was” after us, Masnavi will elder and head of seekers and will impllent and former of them” (Sepahsalar, 2008, p. 61). Sultan Valad-elder Mulana Jalal al-din child- who was treated in his father –Mulana- ideology, provide with infinite doctorines (love path searcher), by creation the literation like tri- Masnavi (Ebteda Naameh, Robab Naameh & Enteha Naameh), Divane Ashaar & Majmooeh Maaref. Aflaki said :“he wrote 3 Masnaviat book and one Divan book, fulfill the world with educations and truths and strange mystry and make so many foolish Balidan to mystic learned and learned skilled, and express and wrote all his father’s words with strange example and unparalleled similar things”. (Aflaki, 1983, p. 2, 804). Valad reached in new experienced and exquisite positions in Tarighat path and guided seekers following that and his father Mulana and other grandee of Mulaviyeh Tarighat trainings. In this opinion, Mulana words were so eminent and it should be mystic like Bayazid who could get this truths. (Aflaki, 1983/ 1, p. 434). As a result, he made description to his father toughts and exposed spiritual secrets for peoples (Sultan Valad, 1980, p. 472).

Current research which is on library studies base with analytical descriptions method, aimed to show how much the trainings present in Masnavi Maanavi, reflects in Sultan Valad Masnavi’s, and what strange expressions were used by Sultan Valad in it’s description and illustration? At the beginning of every subject, Mulana words analyse and explain, and after that, Sultan Valad views express and will revealed these new concepts from spiritual subjects. In this regard, this study could represent reflection emounts Masnavi Manavi trainings in Sultan Valad Masanavis introduce Sultan Valad more and more to researchers.

Human being enter in Solook route in purpose of reaching intended destination and cognition his spiritual existence, but supreme goal, which is reaching to scarification in Allah grade and cognition survival position, is not possible for everyone. On the other words, Saalek could reach to truth derivation, that is by contravene authority from himself, hearten in divine saints love and walk by these grandee training shining light and pass continuation and maelstrom of Solook route, healthy. Mystics, everyone, manage program for Saalekan, relying on their scientific power and intuition experiences and with this strategy, guide them from matter world perigee to virtually world. Mulana and his following Sultan Valad, are raised different subjects, in terms of spiritual Solook; in this research, some subjects evaluated. 1/ Solook and mortification and self-fighting which included: 1-1: abandon self-will and reaching to beloved court. 1-2: concupiscence and good doings lapse. 1-3: self-mortification necessity. 1-4: Jihan with himself. 1-5: killing himself by God attention and divine view of mature human. 2/ mystic Solook and hunger necessity which included 1-2: acclaim to hunger. 2-2: hunger and mental exaltation. 2-3: hunger belong to divine and gentlefolks. 3/ mystic Solook and solitude and Chele Neshini which included: 3-1: solitude necessity. 3-2: existence in front of complete human beyond of Chelleh and solitude. 4/ mystical Solook and God mention necessity which included: 4-1: acclaim to mentioning. 4-2: mention to let human go from attachment lock. 4-: mention to burnish thought. 4-4: oral mention and heartfelt mention. 4-5: mentioner degrees. 4-6: mentionfrom divine side. 4-7: correlation between mentioner and mention and mentioned. Valad, who demonstrate Mulana tought, try to explain and detail his father words, relying on tought heritage of Mulavieh group and it’s observational learnings, and guided followers by this strategy to divine nearness derivation.   

. It could be concluded, from collaborative trainings of Mulavi Masnavi and Sultan Valad Masnavi, that Mulana believes the major route of self-examination is mertification and self-fighting and believes, one follow his curnal desire, stop from ascension to heaven. Also, Sultan valad believes attention to animal side and loosen divine side of human existence, results human to reman in soil world. Aaref Balkhi believes, soul is like a mouse, which destroy human worship, because contaminate human worship and deeds to affectation. Sultan Valad, too, following Mulana, believes folling concupiscence cause wasting doings. In Mulana opinion, no treasury would reach without ascesis afflication, and Saalek could reach to edification and refinement, when restrain oneself by living hard and moritification. This opinion appeare in Sultan Valad Masnavi’s, too. Mulana emphasize not be deceived by oneself, because never can be sure of his death, maybe if it is possible, continue his deceiving. In this regard, the remedy is Jihad with self, which, is possible with complete mortal attention. Sultan Valad, too, know the continue Jihad with self, in essential difficulties of Solook and believes that complete human could release Salek fromself devil by divine view. Mulana, know arbitrary hunger, among one the supreme Solook principles and try to save this divine soul blessing from overburding and cause it’s flying in divine universe. Sultan Valad, too, following his practical manner of his father, Mulana, forbidden Salekan-e-Tarighat from long haired to secular foods and believe, hunger obligation would make the heart clear and glossy and prepare theophany the beloved saintship preliminary. Mulana and Sulatan Valad know the hunger belong to divine court specialists. In mulana thought, when the companion were inharmony with Salek, solitude is necessary, on the other hand, when the companion were good, Salek should remain beside his sacred partner. However, in complete human view, presence is better than Chelleh and solitude. Sultan Valad, like Mulana, cherish presence by divine saint and believe the solitude should be from strangers, not from selected human. Mulana, knows the God mention, burning the sensual demands and believes that human could discharge the heart from strangers by undertaking mention and released from mental trap. This idea exist in Sultan Valad Masnavi, too. In Aaref Balkhi opinion, mention devided in two type, oral and by heart, which heartfelt mention could discharge Salek existence from stranger. Sultan Valad, too, by dividing mention to oral and by heart, prepare heartfelt so much and believe true Salek should pay from entire to divine mention. Both Mulana and his son Sultan Valad, knows the mentioner degrees different and believe that mention is from God sake and in upper degrees, mention, mentioner and mentioned become one.

Molana Jalal-Al-Din is one of the mystics who never ceased his quest for Allah during his life and successfully reached the heights of wisdom by consistency in the mystic way. Molana grew up under the supervision of a wise and enlightened father who was in companionship of great people and benefited a lot from spiritual powers. When his father died, Borhan Mohaghegh took the responsibility of his guidance and elevated the young Molana in mystic science and made him one of the saints who was in love with Allah. After Borhan Mohaghegh guidance, Shams-e-Tabrizi promoted him to the highest levels of devotion to Allah.In addition, there was an appropriate and suitable condition for Soltan Valad, to grow spiritually. He was an invaluable and experienced father who help him pave the way in spiritual growth and help him pass the hard and uneventful mystic path. He considered his father as an everlasting wise and insightful man and believed that the other saints sacredness is because of his father leadership or Velayat (Soltan Valad, 1363:497).The same as his father, Soltan Valad had a close companionship with the ancestors of Molavi's way and apperceived the presence of Pir-e-Termez and even remembered his words about the mystic way and made use of them in his teaching. Moreover, he was one of the companions of Shams-e-Tabrizi and received lots of guidance from him (Vaseghi et al, 1393:184-189). He respected all the fellows and followers of Molana and sought their assistance along his mystic way. Even when he was selected as the leader of the Molana's way, he never ignored the great men like Karim-al-din Baktmar and was constantly proud of his companionship (Soltan Valad, 1363:610).Sultan Valad trained by the instructions of the pioneers of the Molavi's way specially Molavi, unravel the secrets of magnificent thoughts of his father by creating works such as Masnavies (Ebteda Name, Robab Name and Enteha Name) and the Divan of Poems and Maaref. As such he provided the researchers with a new explanation of his father's mystic experiences with new interpretations. The survey of his works indicates that SultanValad not only rendered Molana's thoughts, he had also attained some experiences and revelations in the practical mystics. Nevertheless, Molana's greatness and his great works kept SultanValad in isolation and that is why his works did not receive the attention they really deserved from the scholars.

This study is a basic research done in the library using the descriptive-analytical method. First, the issue of mystic way was scrutinized through the study of the Masnavi Manaavi and the Masnavis of Soltan Valad and then Molana's and Soltan Valad's viewpoints about the issue of mystic were studied and analyzed. Beside the common conceptions between the father and the son who were both the followers of Molavieh way, Soltan Valad's novel explanations and interpretations of his father's words and his new visions were studied.

In the mystic viewpoint, in order to reach the truth of one's existence and attaining integrity, a person has no other option but entering the mystic way. The mystic way is to move toward the sanctuary of Allah, the movement in which there is no shortcoming or flaw form the lover and what is important is to reach the Allah sources of unity. The real mystics avoid all sources of evil and bad deeds and devote all their mankind characteristics for the sake of divine characteristics (Nasafi, 1381: 103). Nasafi, the author of Zobdato-al-Haghayegh believes that: “mystic way is to move away from the devil words to the divine words, from the devil deeds to the divine deeds, from the devil moral to the divine moral and forgetting yourself and become unite with Allah” (Nasafi, 1381: 103).The mystic way is a spiritual movement which leads to self-realization and this way he can recognize the unique Allah (Abarghohi,1364:95). Attar Neishabori considers mystic way as a necessary condition for self-realization and believes that if the mystic knows himself well and gets to know this fact quiet well, he can see his level beyond the angles and the saints and thus he can reach high spiritual positions (Attar, 1388:198). The mystic way is to select a voluntary death. The true men who resort to the magnificent Allah refuge would attain a wondrous truth and reach the infinite secrets beyond the material world (Semnani, 1366:68). Molasadra considers the real mystic as someone who tries to look for Allah through his heart and does what is appropriate for a follower by following the rules of Quran and the Prophet and Ahlul-Beit (AS) (Mola Sadra Shirazi, 1360:80).After finishing the mystic period, the mystics are divided into two groups: some are the members of companionship and live among the ordinary people and the others choose to be secluded (Nasafi, 1386:121).There are many words and thoughts about the mystic way in the Masnavi Maanavi which Soltan Valad has been affected by and has talked about in his Masnavis and has provided some unique interpretation for them.

 From the investigation of the mystic way in Masnavi Maanavi and Soltan Valad's Masnavies, it can be concluded that these two followers of the Molavieh way have many common viewpoints and that Soltan-Valad has been affected by his father's thoughts and viewpoints and has also used his experiences and his mystic revelations to give new view points and interpretations. Molana hears the return to the real homeland from the panpipes (Ney) and Soltan Valad based on Molana's thoughts, thinks of lyre (Robab) as the secret to return to the spiritual worlds and believes that if Ney only conveys one message, there are many hidden groans in the Robab and therefore it better describes parting. Rabab, which is the sign of true lovers, reluctantly calls on Allah to taste the joinery. Robab also speaks of the unseen worlds and illustrates the endlessness of these heavenly worlds.Molana refers to the homeland in the hadith "loving the homeland is from to Allah" as divine temple. Sultanvalad while confirming Molana's belief, believes that when the man joins his real land, he changes from a lover to a beloved and will be united with Allah the way Halaj did. Molana and Soltan Valad both believe that every little component will finally return to its totality and will join its type. Therefore, the human should know his real nature by knowing himself and if he is among the true believers, he should not stay in the materialistic world. According to Sultanvald, all senses and forms have been originated from Allah, so they must return to their origin. He believes that the message of all the Qur'an's revelation is to return to the true homeland.In Masnavi Maanavi, Molana enquires the mystics to release their souls from the lust and whims by avoiding the material world and this way arrive at the devotion stage and perceive the spiritual affairs by their hearts. Soltan Valad believes that quitting the material world means the negation of everything except Allah. With the interpretation of the hadith "believers do not affect by the same vice twice" he affirms that the human should not be trapped by the materialistic world and dreams because he has been deceived by it several times.Molan insists on the necessity of having a spiritual company in the mystic way and believes that the lonely mystic will lead to deviation. Soltan Valad asks the mystics to accompany the real mystics and if they cannot find a spiritual leader they can seek a spiritual company. He also believes that if the seeker does not reach his goals with one disciple, he must hire a new disciple to achieve his transcendent goal. Of course, this disciple must have a luminous alliance with the former disciple, and both think of a common goal.In Masnavi Maanavi, Aref-e-Balkhi asks the mystics not to be satisfied at any level of mystic stages and never feel they have reached perfection. This concept is repeated in Soltan Valad's Masnavis as well. SultanValad also affirms with the interpretation of the hadith " everyone who spend two days the same, he is a loser" that the mystics should always be improving and if they don't see any improvement in themselves, they must have been stuck in the mystic way. So it is on the seeker that like Prophet Moses (pbuh), find somebody like Khezer (pbuh) to follow. SultanVald confesses that by Moses and Khazr (AS), he means Molana and Shams, because Molana, despite the high spiritual level, returned to Shams. In Molana and Soltan Valad's doctrine, the level of mystics are different. In Valad,s idea, the saints who have reached the beloved state are superior than the other. He believes that Shams Tabrizi, who was a real lover of Allah, also led Molana to this stage. Before Shams arrived, Molana classified at the second stage of believers.Molana believes that mystic is of two types: moving to Allah and moving in Allah (Allah's characteristics). Moving to Allah is finite but moving in Allah is infinite. According to Mohaghegh Termezi , Soltan Valad has also believe in the same division for the mystics: Moving to Allah and moving in Allah. Based on his ideas moving toward Allah is low rank level but delving into Allah names and attributes will reach the seeker to Allah. According to SultanValad, the seeker in moving in Allah and in the realm of closeness, every moment sees a new power and a new world, and there is no end to the wonders of this stage.

Sultan Valad is considered as the elder and pioneer of the Mawlawiyya way who followed his father Mawlana Jaladodin and imitated his father style in creating texture. This way he tried to explain his father thoughts and worldview. Although Sultan was very influenced by his father’s discourse in his works, he has gained some new experiences with practical action, and this has caused the creation of novice ideas on some of the topics of theology, Quran and Hadith and Islamic mysticism. Reflection on Sultan Valad works shows that he has a great tendency to interpret like other elders of Mawlawiyya way. Many of the interpretations seen in Sultan Valad’s works affected by Shams Tabrizi's writings and his father’s works. The authors of this study, which was based on library studies and was done by a descriptive-analytical method, analyzed Sultan Vald's new insight with regard to the interpretation of Quranic revelations in light of the speeches of other Sufi elders, particularly Mawlana and early mystical commentaries. The authors tried to answer this question: what innovations did Vald have in interpreting the Quranic revelations, and to what extent did his attitude differ from that of his predecessors? The result of this research reveals that Sultan Valad considers production of devotees’ poetry as the interpretation and narration of divine words received from words of relation. He believes that the disciples are dominant in all aspects of the Qur'an but all divine secrets cannot be put in tangible words and phrases. In addition, Sultan Valad addresses the appearance and inner meaning of Quran revelations.

Borhanoddin Mohaeghegh Termezi is one of the salient features in Islamic mystics and who comprehended the presence of Baha valade balkhi in his youth. He reached the higher degrees of mystics under his support. After the death of Bahaodin, Seyyed took the responsibility of guiding Molana Jalaledin and he guided him to mystic path and the destruction level in a way that he could tolerate the companionship of the king of lovers- Shams Tabrizi. Deep thinking in his education book reveals that he has great thoughts in mystic path and these thoughts made a huge improvement in the thoughts of great men like Molavi and Soltan valad. He is one of the mystics who understand the unity of existence and the regards multiplicity as invalid. Borhanoddin also knows sanctity as heart recognition with which everything can be a sign of God. Beside this, Seyyed Serdan explains about mortification, invocation of God and observing forty days seclusion which is an obvious reason for his maturity in mystics. In this study, after having a short look at the Borhanoddin’s life path, his most important mystic thoughts will be analyzed.

Narcissism (Mofakhere) is one of the minutiae of epic literature and one of the contents which has comprised a a major part in the Persian literature. Poets and writers have dealt with the issue based on their personality and the social condition and issues of their time. In addition to the literary works, narcissism (Mofakhere) is also present in the religious-mystic works and the religious and mystic leaders have unraveled their real characters by referring to their admirable and good characteristics and traits. This survey is a descriptive-analytic study based on the library resources which investigates narcissism (Mofakhere) in the sonnets of Soltan Valad and the reasons for doing so. The results of the study indicate that the majority of Sufi narcissisms of Soltan Valad which are sometimes exaggerated are rooted in the his mystical viewpoint. Moreover, the social and cultural condition of the Anatolia (Minor Asia) at that time as well as the condition in which the works were created has also affected his works.

Interpretations are of the most fundamental principles of mysticism (Sufis). Masters of taste with their scientific and intuitive power go beyond the surface structures and present real and unfathomable meanings of the Quran and Hadith in ways that may not cross the mind of ordinary people. Masnavi Manavi is one the works that has an interpretation look toward the Quran and Hadith. Delving into this great work reveals that Mawlānā, in many cases, goes beyond the surface structures of Hadith and attaches a profound meaning to them. Sultan Walad, Mawlānā’s son and follower, in his Masnavies adopted an interpretative view toward Hadith. Though he has innovative views about the interpretations of the Quran and Hadith, in most of the cases he was influenced by his father’s work.
The authors in this study investigate Mawlānā’s interpretive approach in Masnavi Manavi and reveal how they affected Sultan Walad’s Masnavies. The results show that Mawlānā and Sultan Walad rejected superficial thinking and reliance on the surface of religious works. They believed that because of the fact that they overcome their humanistic desires and self-love, the true Allah lovers are infallible in their speech because Allah reveals to them the truth. And they can express the profound meaning of religion through their intuitive powers and based on their mystic experience.

Bahaoddin soltan Valad is known as one of the most powerful scholars in the Molaviye path. Not only he did his best to improve this school but also he explained and described his father’s thought (Molavi) through his high scientific and divine power and he could create some books following his father that were very worthy in establishing the Romi scholar’s thoughts. Beside triple Masnavi and poetry book, he had a collection of prose called Maaref.
Deep thinking in this book shows that Soltan Valad had a unique dominance over Quran and prophetic anecdotes and he provided basic ideas about the central points of mysticism such as unity of existence, sanctity, dignity, observing forty days seclusion, mystic audition and… based on his own thinking and his father’s epistemological heritage.
The authors of this investigation with a look at Molavi’s thoughts will investigate most of mystical concepts existing in Maaref book of Soltan Valad.