بررسی تطبیقی مفهوم «حقیقت محمدیه» در فتوح السلاطین عبدالملک عصامی و خمسه نظامی (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
قالب منظوم در ادبیات فارسی از دیرباز ابزاری برای ترویج مفاهیم مذهبی و سیاسی در سطح عموم جامعه بوده است. یکی از مهم ترین مفاهیم ارائه شده در این قالب، «حقیقت محمدیه» یا انسان کامل است. این مفهوم به معنای تعین اول از ذات الهی و جامع صفات خداوند در شخص پیامبر اکرم (ص) است. در این میان، عبدالملک عصامی در فتوح السلاطین و نظامی گنجوی در خمسه، از این مفهوم برای بیان اهداف خویش بهره برده اند. عبدالملک عصامی هم زمان با تأسیس سلسله بهمنیان در دکن می زیست و نظامی گنجوی، شاعر دوران سلجوقیان متأخر است. زمینه تاریخی و نحوه زیست دو شاعر در چگونگی بیان مفهوم «حقیقت محمدیه» مؤثر بوده است. در این پژوهش، این سؤال مطرح است که مفهوم «حقیقت محمدیه» در دو اثر خمسه نظامی و فتوح السلاطین عصامی چگونه انعکاس یافته است. با استفاده از روش توصیف و تحلیل تاریخی، می توان به این مدعا پرداخت که بازتاب مفهوم حقیقت محمدیه در دو اثر مذکور، برای تکمیل حلقه مشروعیت بخشی به ساختار سیاسی زمانه بوده است. دستیابی به این مطلب که عصامی در فتوح السلاطین برای مشروعیت بخشی به ملوک زمانه خویش (بهمنیان دکن) از روش انتقال خرقه از خلفای اربعه به سلطان زمان بهره برده است، ازجمله دستاورد این پژوهش به شمار می رود.A comparative study of the concept of “truth of Muhammadiyah” in Futuhus-Salatin Abd al-Malik Isami and Khamsa Niẓāmī
The form of verse in Persian literature has long been a tool for promoting religious and political concepts in the general society. One of the most important concepts presented in this format is "the truth of Muhammadiyah" or the perfect human being. This concept means the first determination of the divine nature and comprehensive attributes of God in the person of the Holy Prophet (PBUH). The historical background and the way of life of the two poets were effective in expressing the concept of "the truth of Muhammadiyah". In this research, this question is raised, how is the concept of "the truth of Muhammadiyah" reflected in the two works of Khamsa Niẓāmī and Abd al-Malik Isami? Using the method of historical description and analysis, it can be argued that the reflection of the concept of the truth of Muhammadiyah in the two mentioned works was to complete the circle of legitimacy. Acquiring the fact that Isami used the method of transferring robes from the caliphs of Rashidun to the sultan of his time in order to legitimize the kings of his time (Bahmanians of Deccan) in Futuhus-Salatin. It is one of the achievements of this research.
Introduction
Khamsa Niẓāmī can be considered as one of the works that had a significant impact on the evolution of the Iraqi school. In fact, Niẓāmī should be considered the first Iranian Khamsa -sara. (Matini, 1370: 453-454) Khamsa writing and imitation of military style can be seen abundantly in the history of Iranian literature. (Safa, 1386: 2 / 808-809) One of the most unknown poets of military imitation is Abdul Malik Esami. His book called Futuhus-Salatin is actually a description of the history of the arrival of Islam in India and the establishment of the Deccan Bahmani dynasty.
In this historiographical work, after the Naat of the Holy Prophet (PBUH) and the rightly caliphs, Isami dealt with a short history of human history from the descent of Adam to the time of Sultan Mahmud of Ghaznavi, and his detailed and versed history from this time and in chronological form to He has mentioned his era. From a structural point of view, Futuhus-Salatin is considered the continuation of Ferdowsi's Shahnameh and Ferdowsi's masnavi style is visible in most of the verses. (Introduction by Isami, 1948: 7) In the beginning of his book, Isami showed great interest in Niẓāmī and expressed his impression of Niẓāmī in the form of poetic imagination. (Isami, 1948: 19) Among the undoubted effects of military khamseh on the conquest of the Isami sultans, the issue of the image of a perfect human being (Muhammadism's truth) and its social political application is interesting. Therefore, the question is raised that the representation of the image of a perfect human being or the truth of Muhammadiyah in Khamsa Niẓāmī and conquest of the Isami sultans was done with what goals? What are the components and characteristics of a perfect human being in these two works?
1.1. Research Methodology
The following article has been compiled using historical description and analysis and based on the collection of library data.
Discussion
In mystic literature and historical texts (inclined to Sufism), the concept of a perfect human being is represented with concrete examples. (Lipton, 2018: 15) The efforts of historians, autobiographers and poets were based on the fact that by linking the Prophet (PBUH) (as the most obvious example of the concept of a perfect human being) to the political structure, a kind of social and religious legitimacy for the rulers of their era. Therefore, three main indicators of the concept of Muhammadiyah truth were taken into consideration. The first and most obvious feature of the concept of a perfect human being is his purpose in creation. Niẓāmī Ganjavī has acknowledged this characteristic in his Khamsa. (Niẓāmī, 1380: 27) Isami refers to the world being a parasite for the truth of Muhammadiyah. (Isami, 1948: 5).
The second characteristic for a perfect human being in mystical texts, which is reflected in Niẓāmī and Isami's poems, is the creative power over possessions in the affairs of the world. Nizami Ganjavi has represented this topic in Chandi's poems and has expressed the position of the Holy Prophet (PBUH) as the power over development affairs. (Niẓāmī, 1380: 29) Abdul Malik Isami explicitly addressed the Holy Prophet (PBUH) as an intercessor. (Isami, 1948: 5).
The third characteristic of a perfect human being is physical ascension to the position of nearness. Niẓāmī Ganjavi has written many Mi’rāj-nājmīhs in his Khamsa. Abdul Malik Isami has also discussed the Ascension of the Prophet (PBUH) in a relatively short section.
The concept of the truth of Muhammadiyah or the perfect human being in Persian poetry is often placed in the position of the connecting link of several basic concepts that, in the form of a single structure, were responsible for the function of the concept of political and social legitimacy in the society. In Khamsa Niẓāmī as well as in the conquest of Isami sultans, these methods have been used in a completely skillful way.
The first concept used in Khamsa Niẓāmī and Fatuh al-Salatin Isami is the divinity of God and mention of divine monotheism. In this section, the most important things that these poets paid attention to are the power and knowledge of God, the creation of existence, and His system of punishment and reward. (Niẓāmī, 1382: 3-7; Isami, 1948: 1-5) Completing the political-social legitimizing structure in the systems required addressing the concept of Muhammadiyah truth or the first determination. The truth of Muhammadiyah is in fact the narrator of the first determination of the divine nature, which means the comprehensive meaning of God's attributes (Kashi, 1376: 131). In Khamsa Niẓāmī and Futuhus-Salatin, the light creation of the Prophet is mentioned, and with precise words, the truth of Muhammadiyah and Sufi and mystical beliefs. What is in this chapter has been discussed. (Niẓāmī, 1382: 7; Isami, 1948: 5).
Another important concept in the circle of military legitimacy and Abd al-Malik Isami is the payment of the moral issue in the form of political and social trends after the Holy Prophet (PBUH) as the truth of Muhammadiyah. In the above approach, an attempt is made to refer to the four caliphs and then the Sufi dynasty as the link between the truth of Muhammadiyah and the moral issue on the one hand, and the moral issue with the political issue on the other hand. In this interpretation, ethics is the way of the appearance of divine attributes in people, which is manifested in the form of the four caliphs.
The last link connecting the holy matter to the social custom is the reflection of the politics of the day in Niẓāmī and Isami poems. According to his time, Niẓāmī has shown his devotion to many kings. This is also seen in the conquest of the sultans. Isami, has connected the era of King of the same period to the Sufi cloak and from there to the four caliphs and the truth of Muhammadiyah. This shows the legitimizing application of the concept of the truth of Muhammadiyah as the connecting point of divinity to the politics of the era of the two poets
Conclusion
Persian literature in the form of poems has long been a tool to express various religious and political approaches in the Islamic world. In the meantime, Khamsa Niẓāmī and Futuhus-Salatin Abd al-Malik Isami are significant due to their influence on each other in expressing specific political, religious and mystical views. One of the most important concepts used in these two precious works is the concept of a perfect human being or the truth of Muhammadiyah. According to the definition of the truth of Muhammadiyah, it means the first determination of the divine essence and comprehensive attributes of God. Although this concept was noticed for the first time in the works of Ibn Arabi; But it was visible in the works of mystics and Sufis. In Khamsa Niẓāmī and Futuhus-Salatin Isami, the concept of the truth of Muhammadiyah has been identified with the three basic features of being intended for creation, generative guardianship, and ascension. The application of the concept of Muhammadiyah truth in Niẓāmī and Isami poems has followed a similar pattern. In this way, the mentioned concept was used as a link connecting God's divinity to the moral and political issues of the day and followed a kind of legitimization.
Two poets have introduced the Holy Prophet (PBUH) as the first creation of existence and the mediator of divine grace in order to extend the divine holiness to the moral matter. Then, as the four pillars of the religion in the form of honesty, justice, chastity and courage, the four caliphs have been responsible for the important task of transferring the holiness and divinity from the Holy Prophet (PBUH) and the example of the truth of Muhammadiyah to the society. Niẓāmī and Abdul Malik Isami have used three main strategies in the last round of designing political legitimacy. First, the spread of divine holiness to the king's person through the creation of a mythological mentality of him, which includes attributing the actions and attributes of Iranian and Greek myths to him. The second is the transmission of divine holiness through the extension of morals to politics. This method happens by assigning a series of moral attributes to the king, which mainly emphasizes the two attributes of courage and justice (symbols of Ali and Omar). The third method, initiated by Isami, was the insistence on the historical matter and the transfer of the cloak through Ali to the Chishtiyyah Tariqat and then to the Shah himself.
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