کرامات زمینه‌ساز چهره‌ای اسطوره‌ای از عارفان براساس نظریات جوزف کمپبل

بیان مسئله: یکی از مباحث پرمناقشه عرفان اسلامی، متصورشدن قدرت کرامت‌گونه برای شیوخ متصوفه است که قرابت معنایی و محتوایی بسیاری به معجزه دارد. با این تفاوت که معجزه مخصوص پیامبران و کرامت، کارهای خارق‌العاده اولیاءالله است. با سازمان‌یافتن طریقت‌ها در میانه‌های قرن پنجم هجری و ضعف شدید حکومت سلجوقی بعد از شکست سنجر (م. 552 ق.) از غزان و فروپاشی اوضاع اجتماعی و سیاسی، کرامت مدلولی متفاوت یافت و به کارهای فوق‌بشری مرشد طریقت اشاره می‌کرد. پیر و مراد دیگر تنها یک شخص روحانی صرف نیست؛ بلکه مانند قهرمانان اسطوره‌ای با قدرت الهی تصویر می‌شود که نظم و قوانین الهی حاکم بر طبیعت را می‌شکند. کراماتْ مسیر سفر سالک را مانند سفر قهرمان اسطوره‌ها ترسیم می‌کند که شیخ از مسیر بسیار سخت و صعبی گذر کرده تا توانسته است به چنین قدرت مافوق‌انسانی دست یابد و از ثمرات آن، مریدان و حامیانش را بهره‌مند کند. نظریه «تک‌اسطوره» جوزف کمپبل، انطباق بسیاری با مسیر سفر روحانی سالک دارد. روش: در این مقاله منابع مکتوب عرفانی و تاریخی مربوط‌به سیر حرکت عارف تا رسیدن به کمال گردآوری شد؛ سپس آن مفاهیم با سه مرحله «جدایی»، «تشرف» و «بازگشت» نظریه کمپبل تطبیق داده شد. نتایج و یافته‌ها: از تطابق یادشده به این نتیجه می‌توان رسید که هدف از خلق کرامات، ساخت چهره‌ای اسطوره‌ای از عارفان است تا آنان را قهرمانان مذهبی عصر جدید معرفی کنند.

miracles are the foundation for the mythical figure of mystics based on joseph campbell’s theory

abstractone of the controversial issues of islamic mysticism is the conception of dignified power for sufi sheikhs, which has a great semantic and content affinity with miracles. the difference is that miracles for the prophets are the extraordinary deeds of the saints. with the organization of sects in the middle of the fifth century ah and the severe weakness of the seljuk government after the defeat of sanjar (d. 552 ah) from ghozan and the collapse of social and political conditions, miracles found a different symbolic dignity and referred to the superhuman works of the sect. mystics are no longer mere spiritual persons; rather, they are portrayed as mythical heroes with divine power who break the divine order and laws governing nature. miracles depict the path of the seeker’s journey like the journey of the hero of the myths, in which the sheikh went through a very difficult path in order to achieve such a superhuman power and benefit his disciples and supporters from it. joseph campbell’s theory of monomyth (one myth) is very much in line with the seeker’s spiritual journey. in this study, by collecting written mystical and historical sources related to the path of the mystic’s movement to perfection and by matching those concepts to the three stages of separation, accession, and return of campbell’s theory, we can come to the conclusion that the purpose of creating miracles is the creation of mythical figures of mystics is to introduce them as religious heroes of the new age.  introductionone of the characteristics of mystics is the supernatural power attributed to them. this extraordinary act places mystics in the position of a unique actor whose actions must be analyzed at a very distinct level from other members of the society. the conformity of his supernatural actions with the external reality is not so important, but the believability of superhuman actions is important. these superhuman behaviors make pir and murshid mythological heroes. human society in every place and time needs a mythical space where social activists can establish strong bonds with the society by breathing in that space. in fact, heroes are the adventurers of the ethnic spirit of a civilization. this study seeks to explain how the miracles of mystics are connected with myth. in fact, the current research seeks to find an answer to this research question: what was the purpose of making miracles for mystics?  review of the literaturein relation to the topic of this study, no independent research has been done. despite this, a lot of research has been done on the commonalities of epic and mysticism. for example, karamati moghadam (2014), in the book from beyond the epic to the heights of mysticism, mentions common themes such as the perfect human being in the epic and pir in mysticism, phoenix, number seven, and so on. he follows haft khan and haft vadi suluk, and in the last two chapters of the book, he deals with the similarity of extraordinary issues in epic and miracles in mysticism. no study has mentioned the fact that miracles are made for the reason that religious heroes introduce the new world to the society.on the other hand, many articles have been written about the adaptation of joseph campbell’s theories to epic studies. however, regarding the analysis of mystical texts based on campbell’s theory, we can only refer to the article by samizadeh and khojasteh (2016) entitled structural analysis of the hero’s journey in epic and mysticism based on joseph campbell’s theory, and the other by rafiei rad and namvar motlaq (2014) entitled adaptation of the mystic’s four journeys in the perspective of mulla sadra and joseph campbell’s monotheistic theory. the first article analyzes attar’s mantiq al-tayr while emphasizing the two archetypes of hero and journey based on the three main stages of campbell’s theory, without going into the details of the story of the birds and sheikh sanan.  the second article also deals with the comparison of mystical concepts with campbell’s theory, based on mulla sadra’s asfar al-arbaʿah. none of these two articles deal with the role of virtues in creating the heroic character of mystics.  methodologythe present study is carried down based on library sources using the descriptive-analytical method. joseph campbell’s monomyth theory has been used to analyze the mythical aspects of mystics.  conclusionfrom the middle of the 4th century ah, extensive structural changes took place in the political and social system of khorasan. religion, which covered all aspects of life with strong support, provided the ground for the creation of its own special myths. the most important religious group that was able to attract many followers by creating myths was the mystics. the mystics’ basic tool for creating myths was the description of miracles like the lives of the mentor of the tariqat.  in this way, the pir of the tariqat became the mythical hero who provided a valuable spiritual model for the salek (seeker). this idea is also confirmed by campbell’s monomyth theory. this theory establishes a similar pattern of three stages (separation, accession, and return) for the hero’s journey, which is the same among all the narratives of the heroes’ lives in the world. the miracle-like narration of the life of mystics is also very compatible with this theory. the steps of the hero’s journey (separation or departure, rejection of the invitation, unseen assistance, crossing the first threshold, and the belly of the whale), the rite of tasharof (the road of tests, meeting with the goddess, reconciliation with the father, gods), and so on can be adapted to the miracle-like narrative of the mystics, which all form the basis of the mythical aspect of mystics.