بازتاب عشق قلندرانه شطاریه در دیوان عاقل خان رازی (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
عاقل خان رازی، شاعر، مورخ و دولتمرد عهد گورکانیان هند بود که بنابر گفته محمد امین عامر، در حدود سال 1206 ه.ق/1614 م در اورنگ آباد دکن چشم به جهان گشود؛ اما براساس بیتی از خود وی، اصل او از خواف است. نام اصلی او، میرعسکری بود؛ اما تخلص رازی را برای خود برگزید که احتمالاً به دلیل انتساب معنوی او به مرادش، برهان الدین راز الهی بوده است. او مقامات و مناصب والایی داشت و در عرصه تاریخ، سیاست و ادب، در سرزمین هند دارای نامی شناخته شده بود؛ اگرچه در ایران باید او را در شمار شاعران گمنام جای داد. وی پس از گذراندن تحصیلات مقدماتی، برای کسب علوم روحانی به حضرت برهان الدین راز الهی رجوع کرد که در دوران پادشاهی «اورنگ زیب عالمگیر»، پادشاه هند، می زیست و از سلسله عرفای معروف شطّاریه به شمار می رفت. در پژوهش پیشِ رو، نگارندگان به روش تحلیل محتوا و با استفاده از دیوان شاعر، درصدد پاسخ به این سؤال هستند که نمود و تجلی عشق قلندرانه شطاریه در شعر عاقل خان رازی چگونه است؟ نتیجه تحقیق بیانگر چرخیدن مفاهیم وحدت، سکر، رهایی، فقر، فنا، بقا، رندی و قلندریِ شاعر، بر مدار عشق به گنج مخفیِ وجود مطلق است.The reflection of Shatarieh Qalandari`s Love in Diwan Aqil Khan Razi
Aqil Khan Razi, according to Muhammad Amin Amer, around 1614/1206 AH. In Aurangabad Deccan, he opened his eyes to the world, but according to a verse of the poet himself, his origin is from sleep. Razi's original name was Mir Askari, but he chose Khalls Razi for himself, which was probably due to his spiritual attribution to his meaning, Burhanuddin Raz Elahi. Aqil Khan was a poet, historian and statesman of the Gorkan period of India and held high positions. He had a well-known name in the field of history, politics, and literature in India, but in Iran, he should be included among the unknown poets. After studying the basics to acquire spiritual knowledge, he turned to Hazrat Burhanuddin Raz Elahi, who lived during the reign of Aurangzeb Alamgir, the King of India, and was one of the famous mystics of Shattariya. The authors are trying to answer this question by means of content analysis and using the poet's divan, what is the appearance and nature of Shatariyeh's love in the poem of Aqil Khan Razi? And the Qalandari of the poet is about love for the secret treasure of absolute existence.
1. Introduction
Knowledge has a special place in mysticism. "Knowledge of the heart's life is about the truth and the head's symptoms are about the truth, and everyone's price is knowledge, and whoever does not have knowledge, he is priceless." (Hajwiri, 1984: 391) The subject of man and his knowledge is very important in mysticism. Self-knowledge is the source of God-knowledge. theoretical mysticism; It means mystical worldview. Mystics have a special worldview that is different from other worldviews. Their description and interpretation of God, existence, names and attributes of truth and man with special principles and worldviewIt has a theoretical aspect. (Motahhari, 1994: 14) Preferring love and drunkenness over asceticism and referring to rand, dalag, sajjadah, mikhaneh, murid, sufi, salus, and people of the heart are among the words and meanings of mystic sonnets. (Poornamdarian, 2018, 87) It is obvious that words and interpretations are subject to distinctions and mental determinations, where there is no distinction and determination, there will definitely be no words and interpretations. (Yatherbi, 2012: 508) "The new behavior with language in classical Persian poetry occurred under the influence of spiritual and individual experiences and strong emotional emotions in mystic sonnets. In many cases, language is not a means of conveying meaning, and it has abandoned its main function, which was limited to conveying definite and comprehensible meaning in the perspective of classical poets. (Poornamdarian, 2009: 167) Aqeel Khan Razi's Divan of Poems is full of poems that reveal his mystical worldview, and this topic has been analyzed and described in this article.
2. Research Methodology
This research has been carried out in an analytical-descriptive method and using library tools with the example of Diwan Aqil Khan Razi; In this way, first the mystical and Qalandar themes were extracted from Diwan Aqil Khan and then by analyzing them, the description of how these thoughts appeared in his poems was discussed.
3. Discussion and Results
Razi is a philanthropic poet who has true love in his heart, and in all his works of poetry, including in Divan, he has explained true love, which is the purpose and desire of his life, with different and charming passages. Aqil Khan believes that for the seeker of the right path, seeking true love, one must purify the heart and trust God: Virtual love is not superior to true love in Razi's eyes (Razi, 2009:175). Aqil Khan in his Diwan, has also mentioned the superiority of love over reason. In the Sufi view, love has always been praised, and especially from the sixth century onwards, wherever there was a conflict and conflict between love and reason, love prevailed over reason: since we fell in love /we have put aside wisdom (Ibid: 139) In his poem, Aqil Khan considers the existence of the universe to be a manifestation of God's existence. Although the abundance of existence has come from the manifestation of a shining moon and all of them reflect his goodness, but all these cases are the same in the eyes of knowledgeable and God-knowing people and indicate the existence of God: There is no difference between the manifestations of goodness in the eyes of Aref/Because the world is bright with the rays of a shining moon(Ibid: 81) Despite the opinion that "with Shatariyyah, there is no mujahidah, anti-self, annihilation and annihilation, because all these require the existence of two personalities" (Islamic Encyclopaedia, 1973, vol. 13: 290), Aqil Khan Razi, who clearly considers himself a disciple of Shaykh Shatari, believes in mujahidah with self and death and mystical survival, and many verses in his Diwan clarify this because he means the unity of existence, the same mystical spiritual unity as Molavi And it is Maybodi and Ansari. Paying attention to the old man and following him is one of the other categories that Aqil Khan Razi pays attention to. Aqeel Khan, old and self-willed, has found Burhanuddin Shattari with the hand of need and the guidance of love, and considers him to be "the seeker's door": when love became the guide of a secret/ he showed his neediness to Burhanuddin Shattari. (Razi, 2009: 94) Being blameworthy is another practical characteristic of the followers of Shatariyah. Aqil Khan considers reprehensibility to be the result of a lover's choice: follow the path, keep the condition of politeness/Because you allowed the slander of the will (Ibid: 170) The reflection of the breaking of repentance, smoking, praising the centers of debauchery and debauchery, hearing and criticism of hypocritical asceticism can be seen in Diwan Aqil Khan.The result of the research shows that 1- Aqil Khan is a follower of Burhanuddin Shatari. 2- He emphasizes on divine love. 3- He believes in the unity of existence, struggle with the soul, annihilation and mystical survival.
4. Conclusion
In spite of the belief that with Shatariyya, there is no struggle, anti-self, annihilation and annihilation in God, because all these require the existence of two personalities, by studying Divan Razi, who explicitly considers himself a follower of Shatariyyah, to a thought beyond We achieve this and that is that the unity of existence believed in by Razi is not the belief in two physical existences, like most mystics, but the desired spiritual unity, which negates the existence of two physical existences in the matter of unity of existence. Therefore, in order to reach it, one must get rid of the self and the soul, and it is only after the annihilation of attachments that one can reach spiritual immortality and true survival. In this school, the principle of perfection is only love, which is the axis and center of unity and the spiritual attainment of the eternal and eternal beloved. Razi, in the clarity of his mystical thinking, has only considered the true beloved and has tried to advertise and publicize his love. Some of Aqeel Khan's ghazals are the ghazals that originated from his enchanted state and carry the enthusiasm and excitement of Rumi's poems in Shams's ghazals. In all these ghazals, love for Laizal's beloved waves. In his Diwan, he has also addressed scandalous and reprehensible themes such as criticizing hypocritical asceticism and hypocritical ascetics, breaking repentance, encouraging drinking wine, lack of wellness, praising taverns and ruins, rand and mikdeh, which again moves on the path of divine love. The poet's reprimanding poems, which criticize hypocritical ascetics and Sufis, show his influence from Hafez's poems.
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