Document Type : Research article
Authors
1 M.A. in Persian language and literature, Faculty of Letters and Humanities, Ferdowsi University of Mashhad, Mashhad, Iran.
2 Associate Professor, Department of Persian Language and Literature, Faculty of Letters and Humanities, Ferdowsi University of Mashhad, Mashhad, Iran,
Abstract
Highlights
Extended Abstract
Introduction
The expansion of Islamic mysticism and Sufism, along with the emergence of various Sufi orders in the early centuries of the Hijri era, was accompanied by the creation of numerous mystical expressions and terminologies frequently employed by mystics and Sufis to articulate their ideas. Gradually, many mystics undertook the explanation, clarification, and compilation of these mystical terms, so that by the third and fourth centuries AH the groundwork for the maturation and codification of Sufi terminology had been established. The mystical terms presented in different Sufi works show only minor variations and are, in most cases, quite similar. In fact, the writings devoted to mystical terminology largely followed one another, preserving the established meanings of the terms while shaping the broader current of Islamic mysticism and Sufism. ʿAyn al‑Qudāt Hamadānī, alongside the development of themes influenced by other mystics and thinkers, at times addressed issues and discussions that appear to have been introduced for the first time in his works. In certain cases, he elaborated extensively on subjects that had not been emphasized among the Sufis. The presentation of new and innovative mystical ideas required the introduction of fresh terminologies, which Hamadānī employed with originality and intellectual brilliance. In other words, some of his thoughts and ideas in the realm of mysticism and Sufism exceeded the capacity of the conventional mystical terminology of his time, as the earlier terms could not adequately convey the profound concepts within his intellectual system. Consequently, he was compelled to devise new mystical terms to articulate his ideas. At times, however, he expressed concepts previously discussed by other mystics and Sufis through newly coined mystical terminology. The present study seeks to identify, analyze, and examine the mystical terms specific to ʿAyn al‑Qudāt Hamadānī, focusing on one of his most significant innovations—namely, the creation of new terminologies.
Literature Review and Research Methodology
The research method of this article is library‑based and conducted through an analytical–descriptive approach. In order to examine and compare mystical terminologies, the authors have referred to two categories of lexicons of Sufi terminology:1. Early lexicons such as al‑Lumaʿ, al‑Taʿarruf, Nahj al‑Khāṣṣ, Darajāt al‑Muʿāmalāt, and Ṣad Maydān. 2. Contemporary glossaries such as Sharḥ Iṣṭilāḥāt al‑Taṣawwuf by Gowharīn and Farhang‑i Lugāt wa Iṣṭilāḥāt wa Taʿbīrāt ʿIrfānī by Sajjādī. The compilers of contemporary lexicons of mystical terminology, in addition to common mystical terms such as faqr, riḍā, zuhd, shawq, and others, have sometimes included metaphors and compound expressions among mystical terms. Nevertheless, the authors of the present article, regardless of the differing perspectives on the selection of mystical terminology in contemporary lexicons, through a close reading of the works of ʿAyn al‑Qudāt Hamadānī, have identified words or expressions that have acquired terminological significance and have undertaken to explain and analyze the most important of them.
Discussion
ʿAyn al‑Qudāt Hamadānī, a prominent mystic and thinker of the fifth and sixth centuries AH, introduced novel ideas and fresh perspectives. A close study of his works in comparison with those of earlier mystics reveals that many of his thoughts had not been expressed in the writings of previous Sufis and were articulated for the first time through his pen. Consequently, the conventional mystical terminology of his time proved insufficient to convey some of his profound and innovative ideas. In order to express his distinctive concepts, he devised new mystical terms through which he could communicate his intended meanings. The most significant mystical terms coined by ʿAyn al‑Qudāt Hamadānī include pīr‑parastī, ʿādat‑parastī (under which he also employed the terms ḥijāb‑i ʿādat and sharīʿat‑i ʿādat), ḥulūl‑i maʿnavī, ḥulūl‑i majāzī, ṣād, kīmiyāgarī , and sharīʿat‑i ʿishq. Of course, the number of mystical terms coined by him exceeds these examples; however, these six selected terms are those most extensively employed within his intellectual system. They are unique to ʿAyn al‑Qudāt Hamadānī and are not found in the works of earlier mystics.
Conclusion
This study demonstrates that the innovative terminology of ʿAyn al-Quḍāt Hamadānī arose from his endeavor to articulate mystical concepts beyond the conventional expressions of his time, playing a valuable and significant role in elucidating his distinctive mystical ideas. In his view, the spiritual master (pīr) not only guides the seeker but also serves as a mirror in which the seeker may behold God. ʿAyn al-Quḍāt maintained that pīr-parastī [devotion to the spiritual master], since it constitutes the prelude to guidance and the vision of God, is superior even to khudā-parastī [devotion to God]. He repeatedly employed the term pīr-parastī to emphasize this point. Furthermore, in his opposition to habit and the performance of actions—even religious practices—merely out of routine, he introduced the term ʿādat-parastī [habit worship], which he condemned throughout his works. This notion was of such importance in his thought that, on its basis, he coined two further expressions: ḥijāb-i ʿādat [veil of habit] and sharīʿat-i ʿādat [sharia of habit]. To explain the union with the Divine, ʿAyn al-Quḍāt devised the concepts of ḥulūl-i maʿnavī and ḥulūl-i majāzī [spiritual incarnation and virtual incarnation], while employing the letter Ṣād to signify the essential reality of the Prophet (peace be upon him). According to him, God at times, through His power, performs kīmiyāgarī [Alchemy], bringing the servant to the stage of fanāʾ [annihilation]and elevating him. For a religion and law that transcends outward forms—in which seekers may wear the zunnār and in which the categories of lawful and unlawful acquire new meanings—ʿAyn al-Quḍāt employed the term sharīʿat-i ʿishq [sharia of love].
Keywords: Ayn al-Quḍāt Hamadānī, Mystical Terminology, pīr-parastī [devotion to the spiritual master], ḥulūlī-ye maʿnavī va majāz [spiritual and virtual incarnation], kīmiyāgarī [alchemy].
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