چكيده لاتين
From the beginning of Sufism, the land of Fars has nurtured great mystics and trendsetters in its lap. The great prosperity of mysticism in this region has been so great that it can be considered as the third Sufi breeding land in the Islamic world after Baghdad and Khorasan .In general, from the 4th century to the end of the 8th century, there were two important streams of mystical thought in Fars: First: The dynasties of Khafifiyyah, Morshidiyyah, Rozbahaniyyah, Daniyaliyyah, and Shamsiyyah, whose Sufism cloak reaches Ibn Khafif and The second flow: includes sects: Bozghoshiyyah, Qattaliyyah, and Aminiyyah whose mystical genealogy is connected to other sheikhs. A descriptive-analytical approach was employed in the following research, utilizing reliable sources and based on evidence, utilizing a fixed model to obtain a scientific picture of the mystical structure of the founders of each dynasty, and the progression of mysticism in Fars through their comparison; It is also demonstrated that mystical sects in this area are extremely effective. The main outputs of this research are as follows: Following the mystics of Baghdad, Ibn Khafif prefers sobriety to intoxication in his mystical path, which has influenced the other foundations. Based on appearances, he prefers poverty over wealth and presence over absence. Abu Ishaq Kazruni was the successor of Ibn Khafif in method and was famous for her fidelity to piety. A prominent role was played by him in promoting mysticism and Islam by combining the two principles of self-sacrifice and jihad. Despite being a spiritual descendant of Ibn Khafif, Rozbahan Baghli was a norm-breaker, and the social-political conditions of his life led him to prefer intoxication over sobriety in his mystical path. As a result of this change of attitude, Shath, the growth of Sama, and the prominent role of love in his mystical path have been achieved. Rozbahan is one of the leaders of Persian romantic mysticism, However, the ineffectiveness of the teachings of this sect in meeting the needs of the society attributed to its decline in prosperity. One of the disciples through Abu Ishaq was Rukn al-din Daniyal who established his center of activity in the Khunj region. During his lifetime, he attempted to fulfill his mission as his mystical ancestor through serving the poor and travelers, and he was very successful in fulfilling this purpose; but his successors did not achieve much success and after him the prosperity of this sect gradually declined. After him, the followers of Daniyaliyyah, led by Muhammad Ibn Abunjam, including Majzouban Salek, with the support of the ruler of Lar established a new dynasty in Hormuz and Kish, which was related to the way of the mystics of Khorasan, especially in the matter of Sekr and Shatah. At the same time as the activities of the Shamsiye sect, Shah Saifullah Qattal also fought from Iraq on the shores of the persian Gulf and established a mystical method based on individual conduct, Ecstatic and Sufi dance. In the 7th century, another mystic chain was formed by Najibal-din Bozghosh, influenced by the opinions of Shahabal-din Umar Suhravardi and Ibn Arabi. By defending the theory of the unity of existence, the followers of this method initiated a new chapter in the history of Sufism, considered as a synthesis of the first and second mystical traditions. Once again, in the 8th century through Amin al-Din Balyani, Suhrawardi’s ideas led to the emergence of a new sect, which attracted great men such as Khajoo Kermani and Hafez. In this sobriety-oriented method, dhikr and sincerity have an important place, and the Sheikh's extreme approach to some elements influenced by Christianity is worthy of criticism and reflection.
