بازشناسی طریقت، شریعت و حقیقت از منظر مجالس نظام‌الدین اولیاء

Cheshtiyya is the name of a chain of Sufi orders in India. In their opinion, Sharia has priority over Tariqat. Nizamuddin Olya is one of the elders of this sect in the Indian subcontinent. The principles of the Chishtiyya sect have a special reflection in its meetings and events, and one can understand its thoughts and the teachings of the Chishtiyya sect well from the monographs of his meetings. Amir Hassan Sajzai and Amir Khosro Dehlavi, one of his disciples, have collected the words of their Sheikh under the title of Fawayed al-Faw’ad, Afdhal al-Fawayed and Rahat al-Mohebein. With a descriptive, analytical and comparative approach, the article has examined and analyzed the mystical thoughts, moral and theological teachings of the Sheikh based on these works. The present study shows that Nizamuddin Olya is a mystic of the Hanafi religion, and from a theological point of view, he follows the Ash'ari school in the discussion of predestination, free will, and the vision of God. The most central teachings of Nizamuddin are his great emphasis on adherence to Sharia. Emphasis on doing fariz and mustahabat, reciting the Quran and paying attention to adhar speaks of his adherence to Sharia.

Introduction

India has been a suitable environment for the cultivation of Sufi thoughts since ancient times and has cultivated the principles of Sufism in the form of various schools of thought. One of the most influential Sufi sects in India is the Chishtiyyah sect of Khwajas. This sect, “in addition to prayer, also practiced fasting. Repentance, piety, self-examination, meditation, and struggle were an essential part of the life of the Chishtiyyah” (Kaikhay-e-Farzaneh, 1394:101). The Nizamiyah path is one of the branches of this sect and its founder is Nizamuddin Awliya (725). Khwaja was born in the city of Badayoun in 634 AH. He spent his life cultivating disciples. Among his disciples, Amir Hassan Sajzai and Amir Khusraw Dehlavi have a special place. These two recorded the sayings and gatherings of the Sheikh in the form of works and, according to the established tradition in the field of mystical literature, published their works under the name "Malfuzat". Amir Khosrow Dehlavi (652-725) recorded the Malfuzat of the Sheikh in two books "Afzal-ul-Fawaid" and "Rahat-ul-Muhabbin", and Amir Hassan Sajzi (737 AH) dedicated the book "Fawaid-ul-Fawad" to the gatherings of the Sheikh. In this article, their monographs became the basis for analyzing the profile of Nizam-ud-Din Awliya. The important issue of the present research is what issues Nizam-ud-Din's thoughts and ideas contain and how much attention does he pay to Sharia?

Research Method

Understanding the thoughts of Nizamuddin Auliya can explain a major part of the mystical thoughts of the Chishtiyya. Direct reference to the Sheikh's surviving works is a guide to a precise understanding of his mystical teachings. Amir Khusro Dehlavi and Hassan Dehlavi, familiar names in Indian culture and literature, are among the disciples of Nizamuddin; they recorded and included his gatherings in their works. Considering their prominent scientific and literary status and the importance of their works in understanding Nizamuddin Auliya; it is possible to approach Nizamuddin Auliya's teachings by analyzing the aforementioned works in a detailed and comprehensive manner. The present study, in a descriptive-analytical manner, has attempted to present a comprehensive picture of him by criticizing and analyzing the monographs of the Sheikh's gatherings and explaining his concerns through the gatherings.
 
3-Discussion
One way to understand mystical figures is to examine the sources written about them. Mystics strive to achieve spiritual perfection; to find the path to divine knowledge and show it to others. In this section, we seek to introduce the face of Nizamuddin through monographs; to gain insight into his intellectual, doctrinal, and behavioral aspects.
Manners of conduct
Path and conduct are the most important part of practical mysticism. The Chishtiya path, like other mystical schools, adheres to principles and methods; to guide the seeker to the main goal, which is; knowledge of the truth. These principles can be found in their works. Manners of conduct from the perspective of the Khawaja include: secrecy, purification, allegiance, observation, remembrance, listening, the manners of wearing a robe, the relationship between the disciple and the disciple, and love.
Stages of conduct
The stages of conduct are the levels that the seeker reaches one after another during the path and in order to achieve perfection. There are aspects of difference and commonality in the order and explanation of the stages. Repentance, asceticism and renunciation of the world, patience, fear and hope, trust, submission and contentment are the stages that Khwaja has mentioned in the path.
Obstacles to the path
After passing through the stages, it is necessary to be aware of the obstacles to the path; despite the veils, passage is not easy. Therefore, abandoning and avoiding vices takes precedence over adorning the soul with the ornaments of moral virtues. Appearance, anger and lust, striving, laughter, slander and false oaths are the obstacles that Khwaja has condemned.
Sharia in the gatherings
In the Chishtiyya order, “Sharia precedes the path and they consider the path to require passing through it. Not only the disciples but also the sheikh must carefully fulfill all religious obligations and obligations and even religious recommendations.” (See: Arya,1365:203)
Theological thoughts of the sheikh
Nizam al-Din’s thought originated from Islamic teachings. He is a Hanafi and boasts of it; "The right of Allah Almighty to give us these blessings. He did not give anyone. First, he made us from the nation of the Messenger of Allah, peace be upon him. Praise be to Allah; second, he made us from the nation of Abraham, the friend of Allah, the one who is in the school of the Great Imam, namely; Abu Hanifa, the Kufic; fourth, he created a Muslim and made him the one who says La ilaha illallah Muhammad is the Messenger of Allah" (Rahat-ul-Muhabbin, 15:1290, 16). His theological guardian Ibn Mayah is Ash'ari in the area of ​​predestination and free will and seeing God on the Day of Judgment. This idea is embedded in the mind of Khwaja Nizam al-Din that "seeing God on the Day of Judgment after death is possible" (cf. Dehlavi, 1377:50).
The Sheikh's Moral and Social View
The moral points that the Sheikh refers to in his meetings have a prominent social dimension. Companionship and fellowship with people, humility, affection and brotherhood between people, charity, forgiveness and tolerance, mercy and compassion, veiling, respect for the elderly, the right to be a neighbor, kinship ties, visiting the sick, and feeding are among the most important moral points that the Sheikh calls upon his audience to follow.
4-Conclusion
The Chishtiyyah order, with the help of its own customs and teachings, was able to spread and institutionalize Islam in the Indian subcontinent. This order has been influential among the people through its pragmatic approach through its sheikhs. They have always considered the practical aspect of mysticism and emphasized the Sharia; because they consider the path to the path to require passing through it. Nizamuddin Auliya is one of the elders of this sect in India; the practical behavior of the cleric, along with his teachings in the assemblies, is a good representation of his attitude and teachings. Amir Hassan Sajzi and Amir Khusro Dehlavi have collected the speeches of their sheikh under the titles "Fawayid al-Fuad", "Afzal al-Fuayid" and "Rahat al-Muhabeen". By analyzing these works, one can understand Nizamuddin's thoughts; Based on the above discussions, it is concluded that he is a Hanafi and Ash'ari scholar. In the field of theology, he thinks like the Ash'aris in the discussion of predestination, free will, and seeing God, and he believes that the doer of all God's actions is. According to his view, what a person experiences in his destiny; is already determined for him and man has no ability to change it and must submit to the will and will of God. Regarding seeing God, he also believes that one can see God with the eyes of the head on the Day of Judgment.
The most central teachings of Nizam al-Din are his strong emphasis on adherence to the Sharia, meaning that as a disciple, he must perform all the obligatory and recommended and even recommended acts of the Sharia to the letter. He emphasizes performing obligatory and recommended prayers, fasting, paying zakat, and reciting the Quran; he asks the path seeker to recite the dhikr in addition to performing them. He calls on his disciples to complete submission to the elder. Like other Sufis, he considers secrecy, purification, allegiance, striving to observe, remembrance, listening, the manners of wearing the robe, the relationship between the disciple and the disciple, and love to be among the customs and traditions of the path. The positions that Khwaja lists are repentance, asceticism, and renunciation of the world, patience, fear and hope, trust, submission, and contentment. He considers immersion in the remembrance of the truth possible through purification of the soul. He speaks of the difficulties of the path and believes that externalism, anger and lust, striving, laughter, slander, and false oaths are obstacles to the path. Among other topics raised, one can mention the ethical and social concepts that are always considered in the path and that the seeker is obliged to observe. From a social perspective, all divine creatures are worthy of love. Khwaja encourages his disciples to be affectionate and friendly, humble, and give charity.
                                                                                                                           
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