سیمای حلاج و بایزید در آینه مقالات شمس تبریزی (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
با توجه به شخصیت شگفت انگیز شمس تبریزی و جایگاهی که در عرفان اسلامی دارد، آشنایی با افکار و دیدگاه های او از جهات مختلف حائز اهمیت است. یکی از مواردی که در مقالات شمس برای پژوهندگان تعجب برانگیز است نگاه نقادانه و تعریض گونه او به عارفان بزرگی نظیر بایزید بسطامی و حسین منصور حلاج است. حال با توجه به انتقادها و تعریض های شمس به این عارفان که هر دو جزو اسطوره های عرفانی به حساب می آیند،در این جستار کوشیده ایم تا با بررسی و تحلیل شخصیت این دو در مقالات شمس دلیل این تعریض ها و انتقادها را روشن سازیم و به روش تحلیل محتوا و شیوه کتابخانه ای سیمای بایزید و منصور حلاج را در آینه مقالات شمس به تصویربکشیم. نتایج تحقیق نشان می دهد که شمس نظر مثبتی به عارفان شطح گو نظیر منصورحلاج و بایزید بسطامی نداشته است، جالب این است که معمولاً نام این دو در مقالات شمس با هم ذکر می شود و نقد شمس به آنها بیشتر ناظر به شطحیات آنهاست، زیرا در مواردی که شمس از بایزید بدون در نظر گرفتن شطحیات او صحبت می کند وی را در مقام عارفی بزرگ و گاه صاحب کرامت که به او الهام می شده است می ستاید.The character of Hallaj and Bayazid in Maghalat-e Shams (Discourses of Shams)
Considering the remarkable character of Shams-e-Tabrizi and his significant role in Molavi''s spiritual transportation, studying his thoughts is of much importance. One of the surprising affairs for the researchers is the different viewpoint of Shams with Molavi about great mystics such as Bayazid Bastami and Hosein Mansoor Hallaj. Paying attention to positive viewpoint of Molavi towards these two great sufis and the negative and critical opinion of Shams towards them is a contradiction that can be justified by studying their figures in Shams'' point of view. So the writers have tried to survey this matter in Maghalat- e-Shams with content analytic method. The results of the research show that Shams has a negative and critical view towards these great sufis when he talks about their Shathyyat (ecstatic statements), but in other situations he admires Bayazid Bastami as a prominent Saint who had heart revelation.He also namers these two mystics together . Introduction Considering the amazing character of Shams Tabrizi and his place in Islamic mysticism, it is important to get acquainted with his thoughts and views from different perspectives. One of the surprising points for researchers in Maghalat-e Shams ( Discourses of Shams) is his critical and expansive view toward great mystics such as Bayazid Bastami and Hossein Mansour Hallaj. Now, considering the criticisms and expansions of Shams to these mystics, who are both considered as mystical myths, studying and analyzing the features of them in Maghalat-e Shams ( Discourses of Shams) can clarify the motivation of these explications and criticisms. Accordingly, in this study, we are seeking the answers to the following questions: How is the character of Hallaj and Bayazid in Maghalat-e Shams ( Discourses of Shams)? Why does Shams criticize these two people? Therefore, the main purpose of this article is to study and analyze the character of Bayazid Bastami and Hossein Mansour Hallaj in Maghalat-e Shams ( Discourses of Shams Tabrizi ) for getting more acquainted with them and understanding the subject of Shath and Shath writing which is considered as one of the central issues in Islamic mysticism. Research Method In this research, we intended to represent the character of Bayazid Bastami and Hossein Mansour Hallaj in Maghalat-e Shams ( Discources of Shams) by content analysis and library methods. Content analysis is a method that can be applied for the types of messages contained in literary works, articles, official documents, etc. In the content analysis method, the characteristics of the message are studied accurately and methodically based on certain rules. It also allows the researchers to achieve the same results. Discussion Shams Tabrizi was a fierce and astute mystic whose name has been recorded as the head of learned people. His norm-breaking actions and thoughts in mysticism field have made him as a wonderful and unique character. There had been no exact information about Shams'' life before he met Jami. Jami in Nafhat-ol-ons considers Shams as the student of Sheikh AbuBakr Sellehbaf Tabrizi. Some people have said that he was a devotee of Sheikh Rokn-o-Din Sajasi, and according to others, he was a devotee of Baba Kamal Jundi. (Jami, 1991: 464-465) Aflaki also wrote about the description of Shams'' journey and behaviors after meeting Sheikh AbuBakr Sellehbaf: “at last, because apprehensive people could not understand his journey and attitude perfection, he followed the most complimented people and Men of God according to سافروا تصِحّوا تغنموالله. He did not find a person like himself among them; however, he made them as his devotees. He sought his beloved, hid his blessed existence, and fled from the sight of the world in the unseen attire and under the mask of divine zeal.” (1983: 115-116). Shams studied various sciences of his time such as jurisprudence, theology, commentary, mysticism, and mathematics. But there is no trace of him in any of these fields. " Maghalat-e Shams ( Discourses of Shams) " as the only survived work of Shams is also a collection of scattered, disturbing and disordered speeches that were not written by himself, but they were words spoken in his language in the meetings and their followers wrote them down. A brief look at the life and Maghalat-e Shams ( Discourses of Shams Tabrizi ) shows that he was a reckless and norm-breaking troublemaker who had a critical view to everything and everyone. Even great mystics such as Bayazid Bastami and Hossein Mansour Hallaj had not escaped from the sharp razor of his criticism. The main reason for Shams'' opposition to these greats is their Shaths. Shaths mean contradictory and seemingly blasphemous words that were uttered by some mystics in a state of ecstasy, which was difficult for the common people to understand and even some of the properties were not understood. In the words of AbuNasr Siraj, "Shaths have a heinous appearance and an authentic essence." (AbuNasr Siraj, 2001:453-454) The issue of Shaths has a special place in Islamic mysticism and has many proponents and opponents. The mystical justification obtained from "Ena-l-hagh" of Hallaj and "Sobhani Ma Azam Shani" of Bayazid Bastami is also rejected and considered blasphemous by Shams. According to him, "God is God. Whoever was a creature was not God." (Shams, V.1, 1377:303) 4-Conclusion The results of this study show that Shams in his harsh words ruthlessly criticized all Sufis and their dervishes. His critical views about Bayazid Bastami and Hossein Mansour Hallaj also confirm this; thus, despite the high position that these two great mystics have in our mystical works, in Shams'' view, they do not have a special place and are even ridiculed and denied by Shams. It is worth mentioning that in most cases, the names of these two mystics are mentioned together and Shams'' criticism of them also refers to their words contained Shaths and due to their inexperienced potential and defects - they had not seen the beauty of truth at all- they shouted. In Maghalat-e Shams ( Discourses of Shams) , Shams had a purely negative view of Hallaj, although in a few cases, he addressed other issues about Bayazid and sometimes we see a positive view of him. 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