Document Type : علمی- پژوهشی

Author

• amir hossein hemati

Department of Persian language and literature, Shahrekord Branch, islamic Azad University, Shahrekord, iran

Abstract

The fifth century, within the historical course of the formation and evolution of Sufism, is one of the golden eras of this ideology and profession, in terms of growth and development. Different epochs of this century have actually witnessed the existence and emergence of many great figures and the appearance and perfection of famous scholars. The study of the surviving authorities of the great scholars of this century reveals that there have been relations of a kind of mastery and discipleship as well as friendship and companionship and sincere familial ties among a large number of them, regardless of simultaneity of time and place. Two of the most famous Sheikhs and the most well-known scholars of this century are Abolghasem Qoshairi and Abu Sa'id Abul Khair, although some researchers have denied the relationship of these two Sheikhs with each other, and have tried to consider any relevant existing historical documents as fake. The present study seeks to clarify the relationship of these two Sheikhs based on the existing ancient documents, and through citing what confirms the authenticity of such documents. The second general purpose of this research is to demonstrate the historical route and the gradual evolution of writing technology in Persian. The third aim is to prove that lack of mentioning the names of some scholars of different ages in a number of classic books or in other sources of Sufism, cannot rule out the absence of relationship among them.

Highlights

Introduction

An examination of the states and ranks of renowned figures from the 5th century AH reveals that among some of them, aside from overlapping lifetimes or shared living environments, there were relationships of master and disciple, spiritual bonds, and interactions. Two of the prominent figures of that era, who had a special relationship, were Abu al-Qasim al-Qushayri and Abu Sa'id Abu al-Khair. However, some, based on a few general arguments, deny these interactions and consider any historical document on this matter to be fabricated. This essay aims to discuss these arguments and, using ancient documents and those that validate their credibility, clarifies the accuracy of the relations between these two figures.

Literature Reviewand Methodology

In the field of "Abu Sa'id Studies," numerous investigations can be noted. A detailed list of these studies can be found in a section of the book "Collected Articles of the Scientific Congress of Abu Sa'id Abu al-Khair," which also includes a Persian bibliography of this mystic. None of these studies align with the present essay in terms of subject and content. Therefore, no examples can be introduced as the theoretical background for this essay. The current article adopts a novel approach compared to previous studies.

Discussion

This article examines the documents and arguments that cast doubt on the relations between al-Qushayri and Abu Sa'id. The arguments questioning their relations are based on three main points:

1. Historical evidence and other documents do not confirm the relations between al-Qushayri and Abu Sa'id.
2. Al-Qushayri has not mentioned Abu Sa'id in any of his writings.
3. They had fundamental differences in their mystical approaches.

Regarding the first argument, this can be examined under three sub-branches:

- The first sub-branch includes some content from the book "Kashf al-Mahjub" that can support the relations between al-Qushayri and Abu Sa'id.

- The second sub-branch involves a brief examination of the scientific status of al-Qushayri and Abu Sa'id, which led to them having common disciples and devotees. These common disciples attended al-Qushayri's lessons for learning Sufism and Abu Sa'id's gatherings for learning Sufi manners. Referring to this can elucidate their mutual relations.

- The third sub-branch presents content from the book "Al-Siyāq" that can be cited as evidence for the accuracy of some stories indicating the relations between al-Qushayri and Abu Sa'id.

Regarding the second argument, it should be noted that the absence of some sheikhs' names in biographical books (or in chapters and sections of other Sufi books) seems natural and cannot be used as evidence for the lack of interaction or correspondence among contemporary sheikhs. This mostly reflects the specific considerations of each Sufi towards other sheikhs and also shows the historical progression and gradual evolution of biographical writing in Persian.

Regarding the third argument, it must be said that differences in mystical approaches, which are even seen between master and disciple, cannot be considered definitive proof of the lack of interaction among contemporary sheikhs. This difference in approach is clearly and intensely observable between Abu Abdullah al-Baqli and Abu Sa'id. However, without a doubt, there were interactions and relations between these two.

Conclusion:

From the discussion in this essay, the following conclusions are drawn:

1. In the three remaining maqaamaat of Abu Sa'id, the stories reflecting the relations between al-Qushayri and him are divided into the following sections:

   - In the states and sayings, there are two stories related to this matter.

   - In Asrar al-Tawhid, there are thirty-two stories on this subject.

   - In the ancient and newly discovered maqaama, fourteen stories with this content are recorded.

2. In these sources, ignoring similar cases, there are a total of 34 non-repetitive stories where either al-Qushayri is mentioned, or insights into the nature of his relations with Abu Sa'id can be found in their content.

3. These 34 stories are divided into three categories based on their content:
4.  a) Thirty of them are related to the interactions between the two during their lifetimes.
5.  b) Two stories are about al-Qushayri's behavior at the time of Abu Sa'id's death.
6.  c) Two stories recount the continuation of relations between their descendants after the death of their fathers.

4. The thirty stories in the first category indicate that after Abu Sa'id entered Nishapur, al-Qushayri initially took a stance of denial against him for about a year. This denial gradually turned into acknowledgment and then into the establishment of close family relations. Notably, the content of nine of these thirty stories implies no interaction or correspondence between Abu Sa'id and al-Qushayri; they merely mention al-Qushayri in passing. These nine stories are only recorded in Asrar al-Tawhid.

5. What can be cited to confirm and determine the historical credibility of these 34 stories is the careful reflection of their concept or overall content in non-Sufi sources such as the book al-Siyāq.

6. Finally, the three reasons that are used to explain the lack of interaction between al-Qushayri and Abu Sa'id, based on the detailed explanation provided in the text about each, can be subject to reconsideration.

Keywords: Abu al-Qasim al-Qushayri, Abu Sa'id Abu al-Khair, Asrar al-Tawhid, al-Siyāq li-Ta'rikhNaysabur.

Keywords

• Qoshairi"
• Abu Sa'
• id Abu al-Khair"
• ."
• Asrar al Tawhid"
• MaQameh"
• "
• Al-Siyaq"

Main Subjects

• Sufism and Mysticism