بازتاب جلوه های عرفان و تصوف در رمان الأطلسی التائه اثر مصطفی لغتیری (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
گروه های صوفیه و فرقه های متصوف در جهان اسلام، نقش مهمی در تحولات اجتماعی داشته اند و آموزه های آنان در ادبیات نیز انعکاس گسترده ای داشته و ازاین رو در این حوزه، آثار گران سنگ فراوانی در مسیر تاریخ فرهنگ و ادب عربی پدید آمده است. مصطفی لِغْتِیری، نویسنده تأثیرگذار معاصر مراکشی، ازجمله کسانی است که عرفان و تصوف در فکر و زبان او بازتاب شگرفی داشته و اساس فکر این نویسنده در محیطی عرفانی پایه گذاری شده است. او در رمان معروفش به نام «الاطلسی التائه»، با استفاده از قالب داستانی، به سیره نگاری ابویعزی، از بزرگان صوفیه مراکش در قرن ششم هجری پرداخته است و به خوبی توانسته مؤلفه های عرفانی را در آن به تصویر بکشد. مسئله اصلی پژوهش حاضر این است که چگونه عرفان و تصوف در رمان مذکور بازتاب یافته است. در این جستار، روش تحلیلی-توصیفی به کار گرفته شده و نتایج حاصل از بررسی رمان مذکور، حاکی از آن است که نویسنده در این رمان با بیانی ساده ازطریق شخصیت های رمان و صحنه پردازی ظریف و ارائه تصاویر جزئی، به مضامین عرفانی پرداخته است. مؤلفه های امساک و سکوت، تجلی انوار الهی، خواب و رؤیا، موسیقی، رقص و سماع و عزلت گزینی، نمودهای عرفان و تصوف را در این رمان تشکیل می دهند که همگی به گونه ای هنری مطرح شده و در روایت ماجراهای داستان و جذابیت آن، نقش مؤثری ایفا کرده اند.Reflecting the Manifestations of Mysticism and Sufism in the Novel Al-Atlasi Al-Ta'e By Mustafa Leghtiri
Sufi groups and Sufi sects of the Islamic world played an important role in social evolutions. Their doctrines were vastly reflected in literature; i.e. many valuable literary works were created in this field in the historical development of Arabic literature and culture. Mustafa Leghtiri is an effective Moroccan contemporary author who is among those people that Sufism and mysticism had wonderful reflections in their thought and language, and the thought foundation of this author was established in a mystical environment. In his well-known novel named Al-Atlasi al-Ta'e, he exploited the Islamic-religious secrets to successfully depict the mysticism and Sufism displays. The analytical-descriptive method is used here to investigate displays of mysticism and Sufism in the aforementioned novel. The results of studying the Al-Atlasi al-Ta'e novel indicate that this novel consists of mystical concepts that the author displayed using easy and familiar language through the novel characters, delicate scenery, and detailed images. Silence, light, sleep and dream, music, dance and singing, isolation and seclusion, forbearance, etc. components are the displays of Sufism and mysticism in this novel. These components are discussed artistically and play an effective role in narrating the adventures of the story and its attraction..
1. Introduction
In the current century, Arab novelists, realizing that the fiction genre should reflect the realities and needs of their societies, recreated the heritage of the past in a new structure and gave a new identity to the contemporary Arabic novel, and the contribution of the Arab Maghreb in this matter is considerable. The novelists of the Arab Maghreb, inspired by the Islamic heritage, proposed a form of novel called the mystical or Sufi novel, and in terms of richness and quality, they took the lead from the Arab East. Especially in Morocco and Algeria, great writers such as Mustafa Leghteiri and Tahir Watar stepped into the valley of religious tradition to portray the connection between literature and religion and created valuable works with a mystical tone. In this way, the works of fiction became a suitable vessel for the transmission of mystical mystical concepts, so that mystical thoughts can be presented to the audience in this new format in a more expressive and understandable language. "Laghtiri" took the first steps of writing a novel with a mystical theme in Morocco and recorded brilliant results in his career. His intellectual system was influenced by a mystical environment; So that you can see the mystical and Sufi profession that dominates his environment throughout his works. The novel Al-Atlasi al-Ta'e (Wandering of the people of Atlas) is one of his famous novels, which expresses the thoughts and views of "Abu Ezi Heskori" about the mystics and elders of the Moroccan Sufis in the 6th century of Hijri. The present essay tries to answer the following two fundamental questions by analyzing the manifestations of mysticism and Sufism in the mentioned novel in order to reach the author's intellectual horizon and the place of religion in his thought:
1) To what extent do the statements of mystical teachings in this novel express the facts?
2) Does mysticism in the mentioned novel have an aspect of feelings and emotions or an epistemological nature?
2. Research methodology
The present research tries to discover the place of religion in the author's thought through the analysis of mysticism and Sufism in the novel Al-Atlasi al-Ta'e, using a descriptive-analytical method and relying on mystical principles. For this purpose, the novel in question was first studied and then by relying on and focusing on the main character of the story and his relationship with other characters, he analyzed and recognized his mystical attitude, extracted manifestations of mysticism and Sufism, and finally has been explained these components in the said novel.
3. Discussion
The main theme of the novel is the biography of the famous Moroccan mystic and Sufi Abu Yazi al-Haskuri, which describes his life and mystical experience in the words of the main character of the novel (Abu Yazi). The events of the story begin from Abu Yazi's childhood and his being sent to Sharif Shargawi to graze his sheep and continue until shortly after his marriage. In fact, mysticism and Sufism are intertwined in the fabric of the novel, and the author, whether in describing the external characteristics of Abu Yazi's character, or in depicting his character and behavior, or the situations and events that happen to him in the course of the story, has depicted the manifestations of mysticism everywhere. Is. Learning the manners of silence and the art of listening is one of the first conditions for walking in the world of meaning, which Abu Yazi learns from his friend Ibrahim, and when he appears in the presence of Sharqawi and Abu Shuaib, he takes the path of silence like a student who attended the school of Murad. . He gradually discovers that the way of mysticism has caused him to disconnect from the common view of life, so that he seeks truths beyond habits. Another component that is raised in the novel is the theme of "the manifestation of divine lights that only appear in the awake heart." (Al-Sharqawi, 1992: 74) He understands and observes this light in the existence of the "tulip", which is the symbol of the perfect human being, and in this way the author depicts the experience of love and connection as the highest mystical experience. In this way, he shows how Abu Yazi also understands the nature of his divine soul by facing the supreme truth during this experience. "Dreams and visions, which are interpreted as dignity among mystics and mystics, and are true experiences" (Al-Jaafari, 2003: 40) come to the aid of the character of the story like a tool, and the way he must travel to gain knowledge is thus revealed to him. Music and the influence of reed music also play a role in this novel, and the link connecting the fictional character with the world has become meaningful and places him in a state of development and spirituality. The transformation of Abu Yazi's state is related to this view in mysticism that "the change in the state of the soul due to hearing the sound of a reed is due to the fact that before the world it had a relationship with music" (Zabihifar and Mohseni, 1400: 134) and music as an example. A souvenir from the realm of the kingdom reminds the listener of the sacred sounds (Vaghti et al., 1400: 262) and its sad sound is an interpretation of the sadness of separation and alienation of man from his original homeland. (Serami, 2017: 310) He sees the sacred and the heavenly, which deciphers the most inexplicable layers of his being; He hears the call of truth from every tone, and from every song he hears invitations and gestures from his beloved, and this state of ecstasy and attraction makes him dance and listen. Abu Yazi, like any mystic who sees the ego as the greatest obstacle to attaining the status of connection, tries to find a way to his inner knowledge by holding hands and seclusion in the Taghiyeh mountain and by destroying human traits, he achieves connection with the Prophet, friend, and survival in God.
4. Conclusion
1) The mystical propositions in Al-Atlasi al-Tae's novel have a realistic approach; By choosing one of the mystics from Morocco as the main character of the story, Laghtiri has succeeded in explaining mystical truths. By using themes such as: light and the manifestation of truth, sleep and dreams, hearing, silence and seclusion, etc., in his novel and in the course of storytelling, he has put these examples in the service of expressing common teachings and concepts in mysticism and Sufism. The author's tendency towards mysticism has not been without influence in the realization of the propositions depicted in the novel; Leghtiri presents the experiences of the first character of the story to the audience in the framework of mysticism and in accordance with everything that happens naturally to a mystical person, and with this work, he also shows his intellectual horizon and mystical tendencies.
2) In the novel Al-Atlasi al-Ta'e, which has a mystical tone, two aspects of the emotional and epistemological nature of the mystical experience are intertwined; Whenever the narrator of the story intends to convey mystical ideas and teachings, he expresses it in the form of mystical words and terms and concepts, such as seclusion, seclusion, grasping and the manifestation of truth, and when the Sufi experience appears in the context of feelings and emotions, the audience expresses it. He sees it in the love, sacrifice and sacrifice of the story character and his respect and help to others. Also, in the discussion of dance and listening to the fictional character, the emotional dimension of the Sufi experience is more prominent. Or in the case of music, which is an enchanting story-telling and expresses human inner feelings well with the language of feelings, this component in the discussed novel evokes the pure feelings of the seeker from the intuition of divine manifestations, and the fictional character sees the musical notes as telling heavenly notes. In this way, the author puts more emphasis on the emotionality of mystical experience, and this aspect of mysticism in his novel prevails over its epistemic and cognitive nature.
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