كليدواژه :
ابوعبدالله ابن خفيف , اوصاف‌القلوب , ديلمي , سلسلۀ راويان , ابونعيم اصفهاني
چكيده فارسي :
ابوعبدالله بن خفيف (269‑371 ق) يكي از شناخته‌شده‌ترين صوفياني است كه در انتقال آموزه‌هاي تصوف بغداد به ساير نقاط ايران به‌ويژه فارس نقش اساسي داشته است. با همۀ اهميتي كه او در تاريخ تصوف دارد، آثارش پراكنده و گمنام است و پژوهشگران غيرايراني بيش از ايرانيان به شناسايي و تصحيح آثارش اهتمام جسته‌اند. در كتابخانۀ آستان قدس رضوي نسخه‌اي با عنوان «اوصاف‌القلوب» نگهداري مي‌شود كه به ابوعبدالله ابن خفيف منتسب شده است. كارل بروكلمان نيز اين كتاب را جزو آثار او آورده است؛ اما آنه‌ماري شيمل بدان سبب كه اين كتاب در منابع قديم، در فهرست آثار ابن‌خفيف نيامده، آن را از آثار او ندانسته است. در متن، از نويسنده تنها با نام «ابوعبدالله» ياد شده است. اين مقاله كه با روش كتابخانه‌اي و بر مبناي اصول متن‌پژوهي سامان يافته، درپي آن است كه با عرضۀ سه دسته دليل نشان دهد نويسندۀ اين رساله «ابوعبدالله ابن خفيف» است. دلايلي كه در اين مقاله بدان‌ها استناد شده است از سه طريق به دست آمده است: با بررسي سلسلۀ راويانِ احاديث منقول در كتاب؛ با مقايسۀ بخش‌هايي از رسالۀ يادشده با نقل‌قول‌هايي كه از ابن‌خفيف در حلية‌الاولياي ابونعيم اصفهاني ذكر شده است؛ با اطلاعاتي كه نويسنده از مسافرت‌هاي خود در اين رساله عرضه كرده است
چكيده لاتين :
There is a valuable manuscript called Ausaaf al-Qolub which is held in Astaan Qods library in Mashhad. The index of the library attributed the manuscript to Ibn Khafif, great Persian Sufi (from Shiraz in 10/4 century). Although Carl Brockelmann mentioned the manuscript in the index of Ibn Khafif’s works, Annemarie Schimmel hesitated in this attribution because in the old biographies about Ibn Khafif has not mentioned the name of the treatise. The article tries to demonstrate that the manuscript is truly written by Ibn Khafif, great Persian Sufi. Three series of reasons help us with discovering the real author of the manuscript, Firstly ‘chain of narrators’ and secondly Content similarity between Ausaaf al-Qolub and Ibn Khafif’s statements quoted in Helyat al-Aulia by Abu Noaim Isfahani( One of the greatest biographer in Sufi history who personally was familiar with Ibn Khafif and took a part in his lessons as his disciple) and thirdly the similarity between some personal information such as travels to Mekka and Qods mentioned in Ausaaf al-Qolub and the information which is available about Ibn Khafif travels in his biographies. These three series of reasons confidently show the real author of the treatise is Ibn-Khafif and the article suggests that the real name of the treatise is something other than Ausaaf al-Qolub.
2- Introduction
However Ibn Khafif is one of the prominent faces of Persian Sufism, his books and treaties have been widely neglected in Iran. Bulks of his works have been edited by non-Iranian scholars. Recently, I have been informed of a manuscript in Astan Qods library attributed to Ibn Khafif. In the later efforts turned out two great scholars- Carl Brockelmann and Annemarie Schimmel- discussed regarding attribution of the manuscript to the Ibn khafif. While Brockelmann mentioned the treaties in the list of Ibn Khafif’s works, Schimmel implicitly refuses the attribution. There for I was motivated to find out the real writer of the treaties.
3- Material & Methods
This is a very detailed treatise that except for a few pages, is completely has reached to us. The text mentioned to his author by ‘Abu Abd al-lah’. The real name of the treatise has not been noted in manuscript and it is assumed that the librarian recorded its name ‘Ausaaf al-Qolub’ because this phrase has been mentioned many times in the front pages of the manuscript. This treatise contains an introduction and four chapters in which the author answered to question of an anonymous Questioner. The subjects of the chapters are as follows, heart, Sama of Quran, Existence and Sama of poems.
Three groups of proofs support the idea that the treatise is really written by Ibn Khafif. First, chain of narrators; the author of the treatise mentioned name of narrators who narrated Hadith directly or indirectly to him, and name of most of these narrators are found in Sirat Ibn Khafif -an important biography of Ibn Khafif written by his disciple Deylami- as masters of Ibn Khafif in Hadith. Moreover, through comparing content of the treatise with Helyat al-Aulia of Abu Noaim Isfahani( One of the greatest biographer in Sufi history who personally was familiar with Ibn Khafif and took a part in his lessons as his disciple) Undoubted matches were observed i.e. most of content regarding Ibn Khafif’s sayings in Helyat al-Aulia was taken from Ausaaf al-Qolub. Additionally there is some personal information such as travels in Ausaaf al-Qolub that coincides the information from authentic biographies of Ibn khafif; for example, the author of Ausaaf al-Qolub has described some of his observations in Mekka and Quds -The two destinations mentioned in Ibn Khafif’s account of lifelike Sirat Ibn Khafif of Deylami.
4- Discussion of Results & Conclusions
Based on these three series of reasons, there is almost no doubt that the ’Abu Abd al-lah’ mentioned in treatise as the author is no one but ‘ Abu Abd al-lah Ibn Khafif’. Also, according to titles of Ibn Khafif’s treatise listed in his biographies and the content of the treatise, it is guessed that the real title of the treatise is ‘al-Fosul fi al-Osul’.
Considering length of the treatise which is several times greater than Ibn Khafif’s other books, on the whole, knowing the real author of the manuscript is a great help in recognizing Ibn-Khafif’s beliefs. In addition, if we accept the conclusion, this treatise has a great contribution to the researches regarding Sufism in the fourth century and the recognition of Sufism in Shiraz.
كليدواژه‌ها [English]
