نشریه مطالعات عرفانی
پیاپی 4 (پاییز و زمستان 1385)

One of the great but unknown mystics of the fourth century in Neyshabūr is Abu al-Abbas Zuzani. He is not mentioned in the famous mystical books except an anecdote by him related in Resalat al-Qusheyriyyed, from which we can infer that he has been a great mystic and one of the shaykhs of Abu Ali Daqqaq. In this article, first, based on some famous books like Dhahyabi’s History of Islam, and Hakim’s History of Neyshaboor we give some information about Zūzani’s name, lineage, shaykhs, pupils, trips, tomb, etc. according to which the personality of this great unknown mystic is introduced finally, on the basis of some manuscripts, a number of his wise sayings which show the great mystical position of this sufi are mentioned. Meanwhile, because of this scholar, the city of Zozan is also introduced amidst the article.

There are some expressions and terms in the speeches of mystics which represent their world-view and recognition; i.e. a kind of recognition which is a personal experience of every mystic. Because of asceticism and purification of his carnal soul, he is inspired and favored by God, and receives a spiritual state that cannot be put into words. Inevitably, he uses a symbolic language in order to conceal his real spiritual state and experience form others. For this reason, mystics, speeches are full of mystical terms and symbols. Hallaj’s I am the truth’ is considered as a symbolic expression that is mentioned in mystical texts in different form. This expression represents the mystics’ statements and regarding Hallaj’s poems, we find out that he inclines to the theory of unity of existence. And since he considers the world and himself as a manifestation of God, he speaks of the unity of manifestation.

In the years after the introduction of Islam to the region of Transoxania in the first century (A.H.) the history of this area had an inseparable relation to Islam and spiritual paths risen from Islamic teaching Meawhile, the teaching of Khājeh Baha ‘al-din Muhammad Naqshband Bokharāyi (1381 –1389) and the spiritual path related to him, Naqshbandiye, had such a great effect on the heart and souls of different classes of people and tribes of that area that they worshipped him like God. In the years of rejecting religion and tradition, in the period of councils and before the beginning of the fight against the mystical inheritance this region, the enlightened and modernist writers and poets of that area who later joined the communist party and spread its cause severely doubted the holiness and reverence of this path. But the deep respect that the poet, scholar and great intellectual of Samarqand, Seyyed Ahmad wasli (1925 – 1870) had in his Mathnawi, Nazm al- Selseleh, toward Khājeh Baha al-Din Naqshband and especially toward his spiritual director, Ehsan wali Khan Orgguti, showed the real intellectuality and enlightening of his personality. In this article, after an introduction about the author’s biography, for the first time the Mathnawi of Selseleh- which is the last work of the kind of spiritual genealogy regarding mystical plles and saints in Transoxania – is analysed and criticized under two general titles of form and content.

The theory of personal unity of existence is the highest state of theoretical monotheism. Despite its long background, this theory has not had a systematic form in our tradition before Ibn Arabi and Qūnawi. In comparison to other past scholars works, the theory has been discussed more clearly in Ibn Arabi’s books. Some commentators like Qūnawi, Kāshāni, Qaysari, Jami, Seyyed heydar Amun and Ibn-Turke Isfahāni modified and presented it as a theory on existence. Mullā sadrā accepted, confirmed and explained it in accordance with the criteria of wisdom, and raised two arguments to prove it. It is in fact the final view of Mullā sadrā. in comparison to it, we can consider the traditional unity of existence as an average theory. After Mullā sadrā some mystics, Like Muhmmad Rezā Qumshe ‘I, Seyyed Ahmad Karbalāyi, Mirzā Ali Aqhā Qāzi, Imam Khomeyni and ‘allameh Tabātabāyi defended the theory according to which the real existence or existent is only the holy essence of God the Exalted, and others are His states, manifestations and appearance Using the term ‘ existence’ to them is not by essence, but by accident. Thus, firstly, sensible and intelligible multiplicities are not mere imaginations; rather, they exist outside of mind and are manifestation and appearances of existence, but their realities are not the very existence. secondly, none of the multiplicities of this world has real existence; so attribution of pantheism and incarnation to the followers of this theory is incorrect. Nevertheless, different groups disagreed with the theory and criticized and rejected it because of the two mentioned points. in this article, the late ‘Allameh Ja’fari’s statements are analyzed and criticized. Relying on some of Mullā Sadrā’s views in Asfar, Ja’fari wrongly believed the theory necessitates pantheism and incarnation.

In the works of mystics, sheikh, and teachers of morality and education, despotic soul is always blamed and reproved as an interior enemy and a great obstacle in the way of servitude and mystical journey. Wayfarers and disciples are visely warned against this deceitful enemy. In his six books of Mathnawi, Mowlawi mentions the deceit and hypocrisy of the despotic soul by using Quranic verses, Prophetic traditions, metaphors and analogies in his stories and anecdotes. it can be said that no poet or mystic, like Mowlawi, was able to reveal the hidden features of this treacherous enemy by using literary arts and poetic devices, and suggest successful ways to defeat it. This article is and attempt to identify different calamities, of overcoming this gigantic enemy, which is discussed and analysed from Rumi’s viewpoint in his Mathnawi.

In all its meaning the term ‘ascension’ has a special place in Muslim’ beliefs. Prophet Muhammad, peace be upon him, who was at the highest point of purity and piety acquired a unique ascension in its highest and the most complete form. As no one has reached the Prophet’s position after him, no human could experience such kind of divine journey. However, some humans who tried to remove worldly concerns and desires from their souls succeeded in getting spiritual ascensions which did not take place for others. Mystic poets are among those people who spoke of spiritual ascension and heavenly Journey. In the works of distinguished poets like Sanayi, Nezāmi, ‘Attār, Mowlānā, and Hāfedh, there are a lot of poems in which they describe their spiritual ascension. This show the poets’ ascending to the highest stations, wayfaring to the angelic realm and seeing the Cherubim. In this article, this subject is studied is studied according to the works of the mentioned poets.

The literature of text, especially poetry and its nature is a subject that ‘Attār, like some other mystics, pays attention of very much. Although he does not give a logical definition and description of it, ‘Attār explains and reflect on it in his works repeatedly according to his mystical views. Because of his mystical attitude, he looks at poetry and story from the perspective of content and function. He believes the true poetry has to be in harmony with religious law and Divine Throne, and stem from the remembrance of God and the pain of love. Nevertheless, contrary to common belief, we can say that ‘Attar is not heedless of form and language; rather, he tries to find the best form and language for his thoughts and mystical ecstasies. He considers any poetry which is accorded with religious law and arises from the remembrance of God and the pain of love as the extension of the interpretain of revelation, and even counts it in origin the revelation itself. Unlike to this kind of poetry, he considers other kinds as ‘insignificant’ and ‘fruitless demonstration’.