شاهِ شجاعِ کرمانی و متنِ پنهانِ تصوّف | ||
| تاریخ ادبیات | ||
| مقاله 3، دوره 17، شماره 2 - شماره پیاپی 88، اسفند 1403 اصل مقاله (414.36 K) | ||
| نوع مقاله: مقاله پژوهشی | ||
| شناسه دیجیتال (DOI): 10.48308/hlit.2025.236695.1330 | ||
| نویسندگان | ||
| محسن پورمختار* 1؛ فاطمه علیرضایی دهرئیسی2 | ||
| 1دانشیار زبان و ادبیات فارسی، دانشگاه ولیعصر رفسنجان، کرمان، ایران | ||
| 2دانش آموختۀ کارشناسی ارشد زبان و ادبیات فارسی دانشگاه ولیعصر رفسنجان، کرمان، ایران | ||
| چکیده | ||
| شاهِ شجاع کرمانی (د. 288 هـ.) از جمله پیشگامان جریان تصوّف در جهان اسلام و ایران است. مروری بر متون اصیل تصوّف نشانگر تجلیل فوقالعاده نویسندگان این متون از شخص و شخصیّت شاه کرمانی است. اما امروزه در بحثهای مربوط به تاریخ تصوّف نام او کمتر تکرار میشود. به نظر میرسد میزان اهمیّت و تأثیر شاه شجاع در فرهنگ صوفیانه اسلامی و ایرانی به مراتب بیش از آن چیزی بودهاست که منابع تصوّفپژوهی متأخّر نشان میدهند. تحقیق حاضر به دنبال پاسخ به این مسئله است که تأثیر شاه کرمانی در تصوّف از چه راههایی قابل پیگیری است. در این زمینه به 9 مورد که نشانههایی از تأثیر و اهمیّت خاصّ شاه شجاع کرمانی را نشان میدهند پرداخته شده است: 1. تجلیل فوق العاده قدمای صوفیّه از شاه کرمانی 2. یاران و مصاحبان برجستۀ او 3. شاگرد فوق العاده مؤثّر او 4. سخنانی از او که به دیگران منسوب شده 5. یادکرد او در متون ادب فارسی 6. حکایات منقول از او در ادب صوفیّه 7. همانندسازی با شخصیّت شاه کرمانی 8. زیارت مزارِ شاه کرمانی 9. شاه کرمانی به عنوان پایهگذار تصوّف در اقلیم کرمان. غالبِ موارد یاد شده نشانگر تأثیرگذاریِ ناآشکار و پوشیدۀ شاه کرمانی بر تصوّف است. | ||
| کلیدواژهها | ||
| شاهِ شجاعِ کرمانی؛ تصوّف؛ متن پنهان؛ ابوعثمان حیری؛ اقوالِ منتسب؛ جوانمردی؛ فتوّت | ||
| عنوان مقاله [English] | ||
| Shah Bin Shoja’ Kermani and the Intertextuality of Sufism | ||
| نویسندگان [English] | ||
| Mohsen Pour Mokhtar1؛ Fatemeh Alirezaei Deh Raeis2 | ||
| 1Associate Professor, Department of Persian Language and Literature, Vali-e-Asr University of Rafsanjan, Rafsanjan, Iran | ||
| 2MA in Persian Language and Literature, Vali-e-Asr University of Rafsanjan, Rafsanjan, Iran | ||
| چکیده [English] | ||
| Introduction Abu al-Fawaris Shah Bin Shoja’ Kermani stands as a prominent figure within the Sufi tradition, whose conduct and sayings have consistently served as a model and guide for Sufi adherents throughout its history. The key attributes of Shah Bin Shoja’ Kermani's persona encompass wisdom, generosity, and Sufism. None of the books and treatises attributed to Shah B. Shoja’ Kermani in ancient sources have survived. The extant works comprise approximately eighty sayings, which are dispersed across various Sufi texts. Shah B. Shoja’ Kermani passed away in 288 AH. An examination of ancient Sufi literature reveals that classical authors esteemed Shah B. Shoja’ Kermani as a prominent elder within Sufism, recognizing his elevated spiritual standing and notable sayings and works. However, contemporary evaluations show a lack of evidence regarding his significant impact on the Sufi tradition. This research aims to address the question: Should Shah B. Shoja’ Kermani truly be regarded as one of the foremost and most influential sheiks of early Sufism? Literature Review Although a few articles and books have discussed the circumstances and sayings of Shah B. Shoja’ Kermani, no comprehensive study has been conducted on the current research topic: the influence of Shah B. Shoja’ Kermani on Sufism. Discussion - The outstanding personality of Shah B. Shoja’ Kermani in the ancient Sufism texts: Shah B. Shoja’ Kermani is regarded as a prominent figure and pioneer in Iranian wisdom and mysticism. His life and sayings are referenced in the majority of significant Sufi texts, where authors have accorded him various titles. - Shah B. Shoja’ Kermani’s relationship with the elders of Sufism in the third century: The famous Sufism scholars and elders in the third century can be considered the most prominent figures of Sufism, whose actions and sayings have played the most important role in the formation of this school. Shah B. Shoja’ Kermani engaged in meetings, fostered friendships, and corresponded with the eminent sages and Sufi practitioners of his era. The most notable figures in Sufism with whom Shah B. Shoja’ Kermani was associated include the following individuals: Abū Turāb Nakhshabi, Abu Obeid Busri, Abu Hafs al Haddād Neishāburi, Yahya ibn Mu'adh al-Razi, Abu Jaafar Hamdan - Abu Uthman al-Hiri, the extraordinary student of the Shah B. Shoja’ Kermani: Most of the remaining information about Shah B. Shoja’ Kermani’s life and sayings has been preserved and transmitted through Abu Uthman al-Hiri who had a book or notebook in which he wrote the sayings of the Shah B. Shoja’ Kermani. - The attribution of Shah B. Shoja’ Kermani's words to other Sufis: Among the eighty quotes left by Shah B. Shoja’ Kermani, twelve of them have been attributed to other mystics: Eight sayings in the name of Dhul-Nun Masri, one saying in the name of Bāyazīd Basṭāmī, two sayings in the name of Abu Uthman al-Hiri Neishāburi, and one saying in the name of Abū Saʿīd Abū'l-Khayr. In a separate article, the author discussed the main speaker of these twelve sayings and considered their attribution to Shah B. Shoja’ Kermani preferable. - Anecdotes about Shah B. Shoja’ Kermani in Sufi literature: Several anecdotes from Shah B. Shoja’ Kermani’s life have been repeatedly quoted in Sufism sources and sometimes used as examples and models of their subject. The most important of these anecdotes is that of Shah B. Shoja’ Kermani’s dream in which he saw God. The other is the story of the Shah B. Shoja’ Kermani’s repentance and his entry into the spiritual path. - Shah B. Shoja’ Kermani in Persian literature: Attar speaks in the Museebat Nama about those who have made great efforts on the path of perfection and then mentions the names of 18 imams, mystics, and ascetics as examples, including Shah B. Shoja’ Kermani. Attar has composed a poem of the same story in the Museebat Nama by omitting Shah B. Shoja’ Kermani’s name. It seems that Saadi and Hafez also mentioned the words of Shah B. Shoja’ Kermani in their poems, which are mentioned in the entry of the poems’ article. Abdul Rahman Jami has composed the story of Shah's dream into poetry. - Equating and identification with Shah B. Shoja’ Kermani: In the past ages, the spiritual status of Shah B. Shoja’ Kermani was very high in the eyes of the people, this has been especially evident in Kerman and its neighboring areas. In this regard, stories have been narrated, one of the remaining examples of which is related to Sheikh Murshid Kazerooni. This story states that according to the narrators, Sheikh Murshid Kazerooni is the counterpart of Shah Shuja’ Kermani. Based on some evidence, it seems that Shah Shoja’ Mozaffari also saw similarities between himself and Shah Shuja’ Kermani due to the similarity of his name and nickname, as well as other similarities with Shah B. Shoja’ Kermani, which made him, and his friends consider him the second version of Shah B. Shoja’ Kermani. - Pilgrimage to the Shah's Tomb: From the existing narrations, it is clear that the tomb of Shah B. Shoja’ Kermani has been a place of interest for Sufism enthusiasts since ancient times. In ancient historical texts, there are indications that pilgrims came from the farthest places to visit his tomb. - Shah B. Shoja’ Kermani, the founder of Sufism in Kerman region: Shah B. Shoja’ Kermani and his peers are among the founders of Sufism in the Islamic world and Iran. with stronger reason, Shah B. Shoja’ Kermani should be considered the founder of Sufism in the vast region of Kerman. | ||
| کلیدواژهها [English] | ||
| Shah Bin Shoja’ Kermani, Sufism, intertextuality, Abu Uthman al-Hiri, mysticism | ||
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