مکتوباتِ صدی، یکی از منابع مکتوبات گیسودراز (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
بی تردید گیسودراز (720/ 721 - 825 ق.)، صوفی دانشمند سلسله چشتیه در شبه قارّه، در مکتوبات خود از منابعی بهره جسته است که شناخت آن ها از یک سو، آبشخورهای فکری گیسودراز را بر ما آشکار می سازد و از سوی دیگر، آثار مورد توجّه بزرگان چشتیه را در آن روزگار معرّفی می کند. در یگانه چاپ سنگی مکتوبات گیسودراز، نامه ای وجود دارد که از هفت نامه که در مکتوبات صدی شرف الدّین منیری (661 ؟ - 782 ق.) آمده، اقتباس شده است. در این مقاله، متن کامل این نامه، یعنی مکتوب سوم از مکتوبات گیسودراز، واکاوی شده و در پایان نشان داده شده که این مکتوب، ترکیبی از نامه های دوازدهم، چهارم، دوم، پانزدهم، نوزدهم، دهم و شانزدهم از مکتوبات صدی است و می توان این احتمال را داد که گیسودراز به سبب منطقه مشترک زیست آنان و نیز همزمانی با شرف الدّین منیری و مطالعه مکتوبات صدی، هفت مکتوب شیخ منیری را با نقل مستقیم و نیز افزوده هایی از خویش در هم آمیخته و به نام خود به یکی از مریدانش ارسال کرده است. از رهگذر این پژوهش می توان مکتوبات صدی را از جمله منابع مکتوبات گیسودراز دانست که این پیر چشتی بدون ذکر نام از آن بهره برده است، افزون بر اینکه این تأثّر را می توان دلیلی بر شهرت مکتوبات صدی اندکی پس از تألیف آن به شمار آورد.Maktubāt-e Sadi, one of the sources of Gisu-drāz's Maktubāt
Undoubtedly, Gisu-drāz (1322/1323-1424 AH), the mystic scientist of Chashtieh dynasty in the subcontinent, has used some sources in his Maktubāt. The recognition of these sources, on the one hand, reveals Gisu-drāz's intellectual treasures to us; on the other hand, introduces the works attracting the attention of the elders of Cheshtiyyeh at that time. In the only stoneprint of Gisu-drāz's Maktubāt, there is a letter adopted from the Seven Letters, existing in Sadi of Sharaf al-Din-e Manyari's Maktubāt (1263?-1381 AH). In this paper, the full text of this letter (i.e. the third letter of Gisu-drāz's Maktubāt) has been analyzed and, in the end, it has been shown that this letter is a combination of the twelfth, fourth, second, fifteenth, nineteenth, tenth, and sixteenth letters of Sadi's Maktubāt. It is also possible that Gisu-drāz has combined Sheikh-e Manyari's Seven Letters with direct quotations and his own additions due to their common area of life, simultaneity with Sharaf al-din-e Manyari, and the study of Sadi's Maktubāt. Then, he has sent it to one of his disciples in his own name. Through this research, one may regard Maktubāt-e Sadi as one of the sources of Gisu-drāz's Maktubāt, where this human has made the most of it without mentioning this name. In addition, this influence can be considered as a proof of the popularity of Maktubāt-e Sadi a short while after its writing. Keywords: Sharaf al-din-e Manyari, Maktubāt-e Sadi, Gisu-drāz, Gisu-drāz's Maktubāt, Adaptation. Introduction Gisu-drāz is one of the great Sheikhs of the Cheshtiyyeh Order in the subcontinent, who was highly good at Persian poetry and prose. Many of his works are in Persian and some are in Tazi. One of these works is his Maktubāt in Persian. His student and disciple, Maulana Abul Fatah Alauddin Kalpoi/ Kalpuri Qureshi (d: 1457 H.), compiled Maktubāt in 1448 H. on the way of Hajj and added an introduction to it (for more information, see: Gisu-drāz, 1943: 2-3). Gisu-drāz is contemporary with a mystic of Ferdowsiyya's Kobraviyyeh Order, named Sharaf al-din-e Manyari (782 A.H.). When Sheikh-e Manyari wrote his famous Maktubāt, known as Maktubāt-e Sadi, in 1346 H in the Behār, twenty-seven years had passed since Gisu-drāz's birthday. Sharaf al-din-e Manyari, referred back to India’s Manyar in India (a village in the current Bihār province: a state in eastern India), is one of the great mystics of the subcontinent in the 7th and 8th centuries of Hijri (see: Hasani, 1931 H: 8/2; Mati-ul-Imam, 1372 AH/ 1993 AD: 51). Sharaf al-Din is the sheikh of Ferdowsiyya's Kobraviyyeh Order with the highest numbers of Maktubāt. In addition to his numerous works, he has also compiled three collections, consisting of three hundred and twenty-eight letters. However, the first collection, known as Sadi’s Maktubāt, is superior to the other two collections in terms of the variety of topics and textual eloquence (see: La'li Badakhshi, 1997: 913; Moti al-Imām, 1993: 173-178). In his Maktubāt, Gisu-drāz has used some sources in his Maktubāt. The recognition of these sources, on the one hand, reveals Gisu-drāz's intellectual mystic treasures to us; on the other hand, introduces the works attracting the attention of the elders of Cheshtiyyeh at that time. This makes a great contribution to know more about Sufism and mysticism during this great man of Cheshtiyya at that time. In addition, when it comes to identifying the sources of Gisu-drāz's Maktubāt, one can reach the sources of his knowledge circle and also gain more information about Sayyed Mohammad Gisu-drāz's interpretation (a contemporary mystic of Gisu-drāz). In the only non-critical stoneprint of Gisu-drāz's Maktubāt, there is a letter adopted from the Seven Letters available in the Maktubāt-e Sadi Sharaf al-Din-e Manyari, a contemporary of Sayyed Mohammad Gisu-drāz. In this letter, Gisu-drāz has mixed Sheikh-e Manyari’s Seven Letters with direct quotations and his own additions and has sent it to one of his disciples
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