عرفان صوفیان ایرانی‌تبار هند از منظر تحفة النظار فی غرائب الامصار وعجائب الاسفار مقاله

سفرنامۀ ابن‌بطوطه (703-779 ه.ق) علاوه‌بر اینکه منبعی غنی به‌لحاظ تاریخی، فرهنگی، اجتماعی، جغرافیایی و... است؛ دربردارندۀ اطلاعات ارزشمندی پیرامون تصوف و عرفانِ عارفان قرن هشتم است که می‌تواند به شناخت بیشتر علمای تصوف و نیز روش و طریقت سیروسلوک آن‌ها کمک شایانی کند. در حوزۀ عرفان و تصوف در سفرنامۀ ابن بطوطه مطالعه‌ای جدی صورت نگرفته است؛ بر این مبنا پژوهش حاضر با روش توصیفی-تحلیلی و با تکیه‌بر منابع کتابخانه‌ای در پی اثبات همین ادعاست که تصوف عرفای ایرانی‌الاصل هند را در سفرنامۀ ابن‌بطوطه بررسی و تحلیل کند. دستاوردهای پژوهش حاکی از آن است که سفرنامۀ ابن‌بطوطه می‌تواند تصویری شفاف از عرفان و تصوف شیوخ و عرفای ایرانی سدۀ هشتم که در هند می‌زیسته‌اند، ارائه کند؛ زیرا ابن‌بطوطه در طول سفر خود از شخصیت‌های بسیاری در این زمینه نام می‌برد و طریقت آنان را با زبانی ساده و صریح بیان می‌کند که در دیگر کتب عرفانی کمتر به چشم می‌خورد. ابن‌بطوطه از عرفا و شیوخ این دوره با نام «ولی خدا»، «اولیاءالله»، «مرد خدا» و... یاد می‌کند. سیر و سلوک عرفانی، عبادت و روزه‌داری، بخشش، کرامات و... ویژگی بارز آن‌هاست.

Abstract As an active Islamic movement in the subcontinent, Sufism played a significant role in the spread of Islam and Islamization of the people of India. The Sufis also created a positive interaction with the people of the subcontinent by using the methods of spiritual conduct and respect for the customs and traditions of the people of the subcontinent and in this way, they were able to attract many people to them. Among the most important Sufis of the subcontinent were Iranian Sufis and mystics who took the path of the subcontinent for several reasons and settled there. Among the reliable sources that identify as many Iranian Sufis of the subcontinent as possible and provide valuable information in the field of Iranian mysticism and Sufism, as well as a rich source for knowing more Iranian mystics who have stayed in India; It is considered to be Ibn Battuta's travelogue. He mentions many mystics, Sufis, jurists and scientists of that time who were Iranians, and he refers to them as “men of God”, “guardian of God”, “saints of God” and “sheikhs”. First, he recounts their genealogy to the reader as much as possible, and then gives explanations about their life, deeds, virtues and history, in general, the way of conduct, worship and fasting, the way of wearing clothes and cloaks and its customs, mystical virtues, leaving ties. Worldliness, seclusion and seclusion, giving and feeding the poor, and he mentioned the age of mystics, which sometimes exceeds 140 years or even 200 years, is one of the most important and prominent points that Ibn Battuta pays attention to in his travelogue. His travelogue provides information about leaving the ties of Iranian mystics of Indian origin, which is unique and worthy of attention. In some cases, his travelogue completes the historical information related to Iranian mystics and Sufis. Introduction The expansion of the territory of Islamic lands and the flourishing of the economic and cultural situation of Muslims in the third to eighth centuries of Hijri led to the increase in travel and travel writing. Today, travelogues are one of the first-hand sources in historical, geographical, and social studies (Agha Babaei Castle, 2017: 56) and are also considered a suitable source for studying and researching mysticism and Sufism. After the Mongol attack, the spirit of Iranians was defeated and the need for soothing words and considering the affairs of the hereafter and the world as nothing and the belief in fate and destiny and that everything that comes from a friend is good, led to the spread of Sufism (Shamisa, 1376: 194). Orientalists and foreign researchers have stated in the derivation of the word Sufi that: the word Sufi may have been derived from the word Sophia, which in Greek means loving and demanding, or it may have been derived from this word due to the similarity of Sufism to Theosophy. (Goharin, 1376: 5). Ibn Battuta started his journey from Morocco and after traveling to Mecca and staying there for several years, he passed through Yemen and the coast of Africa, Oman and the islands of the Persian Gulf and after returning to Mecca again, he went to Khorasan via Turkey and Russia. Then he traveled to India and China and on his way back, he took the road to Africa and traveled from the east to the northwest of this continent and finally returned to Morocco in 754 A.H. (Ibn Batuta, 1376: 10-30) This long-traveled path tells of an important and fruitful journey and the creation of an expensive travelogue of Ibn Battuta. Among the descriptions that Ibn Battuta gives of the customs and cultures of different cities and countries, he also mentions many scholars and Sufis and mentions their visits and visits. One of the Iranian groups immigrating to India were mystics and Sufis who for some reason preferred to go to the subcontinent rather than stay in Iran. In Sufism books, its sects are classified into 34 types. Since the cultures of Iran and the subcontinent have long been connected through common intellectual, racial, cultural, artistic, linguistic and commercial links; As much as Iranians borrowed from Indian culture, art and philosophy, they also brought many benefits to the people of that region in various fields. The migration of Iranians, especially scholars and Sufis, to India expanded significantly under the influence of some factors, including the welcome and support of the Pashas of India. 1.1. Detailed Research Method This article is written in a descriptive-analytical way, relying on library sources. Discussion Ibn Battuta, nicknamed Shams al-Din and Badr al-Din in 703 AH. He was born in the city of Tangier, Morocco, and in 779 AH. He died there (Albustani, 1986: 194). Krachowski believes that his origin is from the Levate Berbers, which in the Berber language was called "Elwaten". Batuta is related to the Berber people. Levati's relationship is a sign of non-Arab descent and Tangji indicates Ibn Battuta's relationship with his hometown of Tangier (Krachovski, 1376: 330). He studied in his hometown and learned jurisprudence based on Maliki's jurisprudence so that he became a judge from his youth and even during his travels. His life was contemporary with the life of Ibn Khaldun. In the beginning, he was an unknown and unknown man and gradually he gained a lot of fame and reputation. At the age of 22, he traveled to Sang and left his hometown to visit the house of God and the shrine of the Prophet. During thirty years, Ibn Battuta visited different countries and regions such as Maghreb, Egypt, Syria, Iran, Iraq, Russia, Constantinople, Khwarezm, Khorasan, Afghanistan, India, etc. and finally returned to Morocco in 754. Ibn Battuta, 1376: 10-30). On his return, after three months, he wrote his travel memoirs. The result of these memories is a travelogue called Tuhfa al-Nazar fi Ghareeb al-Amsar wa Ajaib al-Safar, which is better known as Ibn Battuta's Journey. His travelogue is very valuable information about customs, historical, social, economic events as well as geographic, political and religious information of an important period of Islamic culture and civilization and other human races (Qoob et al., 2017: 598). Also, the valuable information that is included in his reports plays a prominent role in explaining the social interactions between Persian and Indian culture in the first half of the 8th century AH (Rezaei and Sheikh, 2014: 66). What distinguished this traveler's travelogue from other travelogues of the era of Islamic civilization is his way of expression and the right choice of events (Qalaa Aghababaei, 2017: 50). He spoke not only about places of pilgrimage, historical monuments, architectural styles, scholars and Sufis, schools and educational places, the status of women, the status of the economy, the administrative and financial system, the status of various courts, sultans and rulers, judges, court customs and... , but also paid special attention to people's public life, customs, food and clothing, beliefs and opinions and their culture in general (Parvini and Kanjurian, 2018: 20). And all these matters are provided to the reader in a simple, eloquent and natural language and the use of common words and terms of that era in an attractive way; Therefore, "his book, in which human beings are paid more attention than geographical places, is a unique example as a report of the Islamic and Eastern society of the 14th century AD" (Krachovski, 2016: 340). Unlike many authors of his time who easily ignored the huge mass of people, he paid special attention to ordinary people. His travelogue is a historical and unique document that has been able to show the influence of Iranian elders not only in the Islamic world but also outside the Islamic borders. In such a way that you can see Iranian names everywhere and the influence of Iranian culture and literature. Elders and mystics from Egypt to the Far East were mainly Iranian, and the names of scholars, scientists, jurists and Sufis were followed by Isfahani, Tabari, Tabrizi, etc. Persian language and literature had spread so much in other countries that it was considered the official language in India (Ibn Batuta, 1376: 15-30). He finally passed away after 30 years of traveling in different lands in 799 A.H. in his hometown of Tangier (Agha Babaei Castle, 2017: 52). Conclusion As an active Islamic movement in the subcontinent, Sufism played a significant role in the spread of Islam and Islamization of the people of India. The Sufis also created a positive interaction with the people of the subcontinent by using the methods of spiritual conduct and respect for the customs and traditions of the people of the subcontinent, and in this way they were able to attract many people to them. Among the most important Sufis of the subcontinent were Iranian Sufis and mystics who took the path of the subcontinent for several reasons and settled there. Among the reliable sources that identify as many Iranian Sufis of the subcontinent as possible and provide valuable information in the field of Iranian mysticism and Sufism, as well as a rich source for knowing more Iranian mystics who have stayed in India; It is considered to be Ibn Battuta's travelogue. He mentions many mystics, Sufis, jurists and scientists of that time who were Iranians, and he refers to them as "men of God", "guardian of God", "saints of God" and "sheikhs". First, he recounts their genealogy to the reader as much as possible, and then gives explanations about their life, deeds, virtues and history, in general, the way of conduct, worship and fasting, the way of wearing clothes and cloaks and its customs, mystical virtues, leaving ties. Worldliness, seclusion and seclusion, giving and feeding the poor, and he mentioned the age of mystics, which sometimes exceeds 140 years or even 200 years, is one of the most important and prominent points that Ibn Battuta pays attention to in his travelogue. His travelogue provides information about leaving the ties of Iranian mystics of Indian origin, which is unique and worthy of attention. In some cases, his travelogue completes the historical information related to Iranian mystics and Sufis. References Abbas Razavi, S. A. (2010). Sufism in the Indian Subcontinent, translated by Ali Aghanouri, Ethnicities and Religions, 4(15): 134-154. Agha Babaei Ghaleh, Z. (2017). A comparative study of the travelogues of Ibn Battuta and Ibn Jubayr. Development of History Education, 20(2): 50-56. Albustani, F. A. (1986). Al-Rva'e, Beirut: Dar Al Mashreq. Amiri, K. (1995). Persian language and literature in India, Tehran, Publications of the Persian Language and Literature Development Council. Atai, A. (2012). The role and position of Mirshamsuddin Iraqi in the expansion of Shiism in Kashmir based on Tuhfa Al-Ahbab, Research Institute of Humanities and Cultural Studies, comprehensive portal of humanities. Attar, F. (1987). Tadzkire al-Awliya, by Mohammad Istilami, Tehran. Chand, T. (1995). The influence of Islam in Indian culture, translated by Ali Pirnia and Ezzeddin Osmani, Tehran: Pazhang. Chaudhry, Sh. (2000). The course of Sufism and mysticism from Iran to the subcontinent and the contribution of mystics of Tabriz to it, Sheikh Jalaluddin Tabrizi, Journal of Faculty of Literature and Humanities of Tabriz University, 177: 102-61. Chaudhry, W. (2005). The spread of Sufism and mysticism in the subcontinent and the Persian language in the seventh century by Cheshtiyeh, Religions and Mysticism, 4(11): 13-33. Chowdhury, M. (1971). The influence of Iranian Sufis in the subcontinent of Pakistan and India, a collection of essays on the spiritual influence of Iran in Pakistan, Jafar Ghasemi, The spiritual influence of Iran in Pakistan, Bibi: Punjab Endowment Department, Lahore. Dadkhah, H., and Gholami K. (2012). Comparative study of Nasser Khosrow and Ibn Battuta's travelogue, 6th Literary Research Conference, 1-22. Erfani Vahad, F., Vasegh Abbasi, A; Mashhadi, M. A. (2014). Murshidiyah and its reflection in the subcontinent, Subcontinent researches, 7(23): 77-96. Ganji, N., and Eshraghi, F. (2013). Image of Iran and Iranians in Ibn Battuta's travelogue. Kaushnameh Journal of Comparative Literature, 15: 157-180. Goharin, S. S. (1997). Description of Sufism terms, first volume, second edition, Tehran: Zovar Publications. Gubol, E., Radmard, A., and Shariatpanah, Z. (2017). Imagination of women in Ibn Battuta's travelogue. Women in Culture and Art (Women's Studies), 4: 595-612. Hashempour Sobhani, T. (1998). A look at the history of Persian literature in India, first edition, Tehran: Secretariat of the Council for the Development of Persian Language and Literature. Hindushah Estrabadi, M. Q. (1999). Tarikh Ferishte, along with corrections and notes by Mohammad Reza Nasiri, Tehran: Association of Cultural Heritage and Heritage. Ibn Battuta (Al-Lawati al-Tanji), M. (1407 A.H.). Ibn Battuta's Journey: The Gift of Al-Nazar Fi Ghareeb al-Amsar and the Wonders of Travels. Compilation and compilation: Al-Sheikh Mohammad Abd al-Monaim al-Arian, 2 volumes, Beirut: Dar al-Hiya al-Uloom. Ibn Battuta. (1997). Ibn Battuta's travel book. Translated by Mohammad Ali Mohad, 2 volumes, 6th edition, Tehran: Sepehr Naqsh. Jabri Nasab, N. (2009). Migration of Iranians to India, Sistan and Baluchistan University Subcontinent Studies researches, 1(1): 25-65. Krachkovsky, I. Y. (1997). The history of geographical writings in the Islamic world. Translated by Abolqasem Payandeh, first edition, Tehran: Scientific and Cultural Publishing Company. Mahmoud, S. F., Abedi, S. W. A. (2001). The history of Persian literature, in the subcontinent, translated by Maryam Natiq Sharif, Tehran: Rahnamon. Mohammadi Afshar, H. (2009). A Journey in Mystical Prose Texts, Persian Language and Literature Research, 14: 27-50. Montazeri, M., Pazouki, Sh., and Esfandiar, M. R. (2021). Typology of relations between Sufis and Hindus from the middle period to the Gurkan dynasty of India, journal of Research of Religions, 15(30): 240-264. Parvini, K., Kanjurian, A. (2009). Examining Ibn Battuta's travelogue from the perspective of comparative literature, Comparative Literature Journal, 1(1): 37-19. Rezaei, R., Sheikh, M. (2014). Persian language in India based on Ibn Battuta's considerations; Based on the book Tohfa Al-Nazar Fi Gharaib al-Amsar wa Ajaib al-Asfar, known as the journey of Ibn Battuta. Sistan and Baluchistan University Peninsula Studies, 7(24): 47-67. Shamisa, S. (1997). Poetry Stylology, third edition, Tehran, Ferdous Publications. Sheikh Attar, A. (2002). Religion and Politics: The Case of India, Tehran: Ministry of Foreign Affairs Publications. Taheri, S. M. (2010). Investigation of Sufism in the subcontinent, Subcontinent Researches, 2(5): 54-29. Yektai, M. (1974). Influence of Iranian and Islamic culture and civilization in India and Pakistan, Tehran, Iqbal.