جستجوی مقالات مرتبط با کلیدواژه « Naqshbandieh » در نشریات گروه « علوم انسانی »

Manuscripts are valuable treasures of the cultural heritage of each nation and the result of the worldview of each of the poets and writers. It is very important to revive the ancient manuscripts and remove the oblivion from the appearance of ancient texts and to identify the creator of these works. The manuscript of "Meraat Al-Salkin" by "Mir Baba Darvish Naqshbandi" is one of these valuable works that due to the use of Sufi and mystical terms, especially the Naqshbandi method and the introduction of some of the greats of this method and the customs and beliefs of Naqshbandi can be recognized in this Sufi way. Be effective. In addition to introducing this manuscript and its author, this research examines the stylistic features of this work.

This article is based on library studies and has been done in a descriptive-analytical manner.

The manuscript of "Meraat Al-Salkin" by "Mir Baba Darvish Naqshbandi" No. 5629 is kept in the library of the University of Tehran. "Mir Baba, son of Mir Darwish Naqshbandi" is one of the mystics, writers and poets with taste, but unknown in the twelfth lunar century. This work was written by an unknown scribe in 1118 AH in Naskh script and contains 430 pages. Of course, the above version has been reviewed and corrected after being written by a scribe or someone else, which has been corrected in the margins of the text and has often been corrected with a line.

The book of Mir"at al-Salkin contains Sufi mystical issues, prose and poetry, including verses, hadiths, poems and lyric poems. In this work, Mir Baba describes his contents in an allegorical way by proposing various mystical titles, anecdotes and poetic stories that are mixed with verses, hadiths, proverbs, doctrinal and mystical topics. The author of this work, in most cases, has paid much attention to the books of the Naqshbandiyya method and to the poems and books of the Jami and Masnavi Rumi dynasty, and in some cases he has included in the text some of his poems that are mostly incorrect. Other poets have been attributed. In the fusion of poetry and prose, the extensive use of Arabic verses, hadiths and words is one of the special features of prose in this version. The use of mystical and Sufi words and expressions, especially the terms of the Naqshbandiyya sect, is another stylistic distinction of prose in this version.

Having a rich historical and cultural background, Saravan city has been appeared as a cultural community during the past centuries. During many ages, the existence of the element of religion in the cultural infrastructure of this city has raised it as a center of the production and dissemination for Islamic beliefs with different tendencies. The flourishing of religious thought in the people of this region has elevated it to the level of the cultural-religious capital of Baluchistan. The grounds and contexts of this growth and development can be analyzed in the services of previous generations in order to explain Islam among the people of the region, as well as the effort to publish and promote religious principles and goals through the establishment of educational institutions. On the other hand, the the vicinity to the Indian subcontinent and also to countries such as Afghanistan and Pakistan have affected on diversity of religious thoughts and political affairs. It seems the most prominent of them are Cheshtieh, Quaderieh and Naghshbandieh which are evolved on the doctrines of Akhavanolmoslemin, Modoodi and Tablique jamaat (a propagation group). The oldest leader of this doctrine in Saravan was Soltan Baba Haji a founder of Sufism in Saravan. The mentioned doctrines also were in contrast to each other but some of them had some kinds of religious thoughts in common too. They were the most powerful religious tendencies. In fact, Saravan’s geographical and also migratable situations have influenced its culture and traditions. The leadrers’ interactins with other countries and their studies in different aspects of the religion have been the most effective reasons to this region. First, is related to a group named Bozorgzadeh who were as the first influenceable tribe. Second, are Sadats who were some migrants from Afghanistan who were more respectable religious group among people. Third, a subgroup of Sadats with several families who now are as the clergy men as named Molavi in Saravan. Fourt, the people who are originated of five generations ago from Connars migrated from Afghanistan. The fifth religion groups of Saravanians are from Abdolrahman Heravi the son of Seyed Heidarali Shah. There is no a clear history of this region’s people tendency to Hanafi sect. Because they have been familiar with the ways of Islamic thoughts which were in relation to the sufies who had come before and they used the Islamic rules practically. Moreover, the immigrants’ religion is not clear as they have been arrived. They have used the religious thoughts based on presence in Afghan schools in Saravan and their leader was named Imam Abouhanifeh. At the present there exist of all prominent Islamic thoughts in different parts of this region that is as one of important cultural_ religious feature to accept differences and nahles of Islam. However, people in this region as being educated and thoughtful have always been as well-mannered with a good culture among Balouchistanians. In fact, in this province, other people mention Saravan as the cultural center of Balouchistan though they call it the gate of India because they have always been interacted with their neighbors to exchange and share the sane beliefs, culture, language and religion. In addition, as this area has been the origin of wisdom, there exist Islamic mysticism in both Dahak and Kalpooregan villeges yet. In the current study, the fields to develop and boost of religion originated from previous generations in Saravan and their role in keeping Islamic thoughts has been analyzed.The result of these measures has been the institutionalization of religious thought among the people. The present study aims to examine the religious developments in the city of Saravan and emphasizes the religious and sectarian tendencies in the last two centuries. The results of this study, which was conducted based on library references and the use of surveys and interviews with various experts, show that Saravan has undergone many cultural and religious changes throughout history.

The distinct atmosphere characterizing Mongol rule did the groundwork for a shift in the informal belief systems such as Sufism in the vast territory of Iran. This atmosphere paved the way for the rise of Sufism from political isolation, and the emergence of various sects, which consequently provoked a revisiting of Sufi thoughts on political and social activism. Naqshbandi, which was founded in the ninth century AH thanks to the efforts of sheikhs such as Khajeh Obaidullah Ahrar in northeastern Iran, underwent changes, developed and persisted during the Sheibanian period under the theoretical and practical contributions of Khajeh Ahmad Kasani. The present study explores the distinctive political approach of Kasani and the main determinants of his approach. Informed by the findings of this study, the rivalry and antagonism of religious scholars toward Sufism in the first half of Sheibani rule, the modification of Sheibanian’s religious policy in the second half and the rivalry of Naqshbandi sheikhs for leadership following the collapse of the Timurids urged Kasani to change the conventional belief system of Sheibanian. The position that Kasani ascribed to the advocacy of Khan in the Sufi tradition was radically different from the traditional and cautionary view of the Naqshbandi sheikhs. The assignment of an ijtihad role to the Sufi sheikhs, the spiritual status of the khan, as well as the redefinition of the Khajegan’s tradition were among other changes introduced by Kasani.