چکیده:
Miracles recounted in Sufi’s books during different historical periods have been traced by narrative، rhetoricaland semantic developments due to various reasons; so that in early periods they have had simple interpretations and fairly believable contents. But with the passage of time and in line with political and social changes، the simplicity of these miracles has changed to exaggeration. This issue is peaked in sixth century so that، at times، it leaves no space for any justification. This paper، accentuating two mystic texts of ASRAR -AL- TOHID as the surviving heritage of mystical tradition of fourth century and MAGHAMAT -E- AHMADE JAM as the surviving heritage of mystical tradition of sixth century، as well as highlighting the dominant aspect of each work، aims to investigate the whys and hows of this development and its ddetailed reasons regarding the developmental considerations taken into account in the narration of these miracles over these long years. Undoubtedly، political upheavals and social turmoil، several years of Seljuk Turks’ dominations، and as a corollary، the sharp decline of rational science and a downturn in rationalism in sixth century، are inextricably connected with content and rhetorical decline of miracles recounted in Mysticism.
خلاصه ماشینی:
From Miracles to Superstitions (With Emphasis on Asrar al-Tawhid and Maqamat-i Zhinda Pil) Hossein Ghorbanpoor Arani 1, Nahid Heydari Ramsheh 2 (Article Received: 2014/05/09 - Final Acceptance: 2014/11/29) Abstract The miracles narrated in Sufi books in different historical periods have been accompanied by narrative, verbal, and semantic transformations for various reasons; so that in the early periods they have simple expressions and relatively believable content, but with the passage of time and parallel to changes in political and social conditions, these miracles also move from simplicity and truthfulness to exaggeration and impossibility.
This writing is an opportunity to emphasize two texts, Asrar al-Tawhid as a legacy remaining from the mystical tradition of the 4th and 5th centuries, and Maqamat-i Zhinda Pil as a text remaining from the 6th century and mixed with various miracles, and relying on the dominant aspect of each work, to examine the course of this transformation from simplicity and truthfulness to exaggeration, hyperbole, impossibility, and mythologizing, and its causes.
Moreover, the inconsistency of the material in the book Maqamat-i Zhinda Pil exacerbates this contradiction; but 310 Religions and Mysticism, Year 47, Issue 2, Autumn and Winter 1393 “Researchers who have investigated and deeply studied the works of Sheikh Jam believe that the author of all these valuable compositions¹, with that degree of insight, could in no way be similar to the ‘Don Juan’-like hero of the Ghaznavid stories, with the ambiguous and incongruous images that Ghaznavi obtained from him due to prejudice, exaggeration, and immaturity” [9, p.
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