Document Type : Research article
Authors
Department of Persian Language and Literature, Faculty of Persian Literature and Foreign Languages, Tabriz University, Tabriz, Iran
Abstract
Highlights
Extended Abstract
Introduction and Background
The spread of Islam and Sufism in Asia Minor was due to the efforts and activities of the Druids, who followed mystical ways that often had an Iranian and Khorâsani origin. These immigrant Sufis gradually became the focus of attention of the people and rulers of Anatolia and built monasteries for them in different angles and places. One of the sources of Anatolian Sufism is the Yasavi method, which has played an important role in the spread of Islam and Sufism in the Roman bloodland. This religious movement first emerged in the city of Yasâ or Torkestân, and then its song spread throughout the world and spread in Asia Minor. The spiritual leader of this mystical movement was Ahmad-e Yasavi (died 562 AH). He has mystical works including the "Diwan-e hekmat", the "faghr-nâmeh" in Joghatâei Turkish and the " Maghâmât-e arbaʾin" and the " Âdâb-e tarighat " in Persian.
This is considered the first sect to emerge among the Turks. The main importance of the Yasaviyyeh is that it was able to spread and propagate their mystical beliefs and Sufi customs and principles in accordance with the level of thought, language, and culture of the Torkmen from Turkestan to Anatolia and use the folk poetry of the song rooted in the national spirit and the customs and beliefs of that people to fascinate them with Islam and Sufism and finally prepare the culture and society of Asia Minor for entry and acceptance of the opinions of different sects of Sufism. Like other Islamic sects and cultural phenomena, the Yasaviyyeh method was influenced by the teachings and schools of its predecessor and contemporary and shared some principles and customs with them. This method, like other cultural and religious phenomena, evolved over time, and its verbal foundations and mystical beliefs continued in the form of other mystical methods such as Baktâshiyyeh, leaving amazing influences in the field of their mystical principles and customs. The Yasaviyyeh method in Anatolia did not succeed other sects such as the Mowleviyyeh and the Akhyan (Ahl-e fotowwat). The reason for this is also related to the scientific and cultural environment of Asia Minor, which from the very beginning was influenced by the thoughts of Islamic innovators and Greek and Christian beliefs, the scene of the presence and movement of various philosophical and esoteric ideas; so the ascetic and wise thoughts of Elders of Yasaviyyeh were not accepted much in dealing with the Anatolian society and environment.
Literature Review and Methodology
The authors of this article, aware of the necessity of this research and the lack of an independent work in Persian on this subject, with the aim of understanding the intellectual and mystical foundations of Yasaviyyeh and their criticism and review, explained the points of differentiation and sharing of Yasaviyyeh's mystical beliefs and customs with the mystical beliefs of Khorasan and understood the general nature of the Yasaviyyeh method and its effects on the Sufi culture of Asia Minor.
Discussion
According to the works of Ahmad-e Yasavi, among the beliefs and customs that have a high place in the Yasavi way are: Jihâd and austerity, hatred of hypocritical asceticism, sincerity in remembrance, love and acceptance of its hardships, adherence to the rules of the Sharia, steps to obedience to the truth, the need to obey the elder (Pir), mention of the name "Hu" with a sound similar to a saw, a secluded and shaving head in a secluded ceremony.
Ahmad Yasavi considers the condition of reaching the end of love to be continuous jihad and austerity. Therefore, the mysticism of Yasaviyyeh is similar and related to the mysticism of Gnosticism, Buddism and Christianity, which are privileged to poverty and affection due to their geographical and historical proximity. In the way of Isaiah, in addition to the Sharia, they also know the way and the truth. The basis of this movement is based on linguistic mention or "Jahri "and refrains from mentioning "secret" or "hidden" that is closer to hypocrisy in their opinion, while emphasizing the secret mention in the way of the Naghshbandiyyeh. Also, in general Islamic mysticism, the mention of Jahri is considered a prelude to achieving intuitive and existential mention. This kind of mention of Yasaviyyeh evokes the song and sound of nature. Some of the customs of this method, such as the presence of women in the Yasaviyyeh mentions and the sacrifice of animals, hearing and music, were common among transcendental shamans for centuries before Ahmad-e Yasavi. The importance of poetry and music in this sect, as awell as sincerity and shaving are noteworthy. It is an indicator of the influence of the Malâmatiyyeh and the Ghalandariyyeh of Khorâsân, whose intellectual principles range from the great Khorâsân to the Anatolian Sufi sects (such as the Owhadiyyeh and Mowleviyyeh). The Yasaviyyeh dynasty is further linked to the Alawi-Baktâshi and the Babai movement through the "Haji Baktâsh valiye Khorâsâni". So most of the early elders of the mystical ways of Central Asia and Asia Minor had Khorâsân and Iranian origins and were raised in Iranian scientific centers and naturally transferred such beliefs and customs to their Sufism. However, these sects gradually parted ways with the conditions of the cultural environment in the eighth century; so that Baktâshiyyeh tended to Shi'ism, and Mowleviyyeh was immersed in the philosophical debates of the unity of existence, algebra, authority and divine love, and the Owhadiyyeh continued on its way with the manifestations of the beauty of truth and with the theme of the Fotowwat.
Conclusion
The beliefs of this method are similar in most ways, such as the etiquette of solitude, remembrance, Samâ dance, mortification and austerity, shaving of the head and zeal with Iranian and Khorâsân rituals, and this homogeneity and similarity can be considered due to the geographical and cultural proximity of Greater Khorâsân and its neighboring regions, whose interactions have also been evident after Islam. This method could not convince the people of Asia Minor who had been swallowed by the philosophical ideas of the Folotin or the "vahdat-e vojud" of the Ibn Arabi and Movlânâye rumi, in addition to the Shiʿe ideas of Baktâshi sect. After the eighth century, with the spread of sects such as Baktâshiyyeh, Mowleviyyeh and Akhyân, the followers of Yasaviyyeh could not spread their way and increase its influence. But it is important because the activity of this method, especially in non-urban areas of Asia Minor, has provided the basis for the expansion of the Sufi literature of Asia Minor and the growth of popular styles such as Baktâshiyyeh
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