مکتوباتِ صدی، یکی از منابع مکتوبات گیسو دراز

بی ‌تردید گیسودراز (720/ 721 - 825 ق.)، صوفی دانشمند سلسلۀ چشتیه در شبه‌قارّه، در مکتوبات خود از منابعی بهره جسته ‌است که شناخت آن‌ها از یک‌ سو، آبشخورهای فکری گیسودراز را بر ما آشکار می‌سازد و از سوی دیگر، آثار مورد توجّه بزرگان چشتیه را در آن روزگار معرّفی می‌کند. در یگانه چاپ‌ سنگی مکتوبات گیسودراز، نامه‌ای وجود دارد که از هفت نامه که در مکتوبات صدی شرف‌الدّین منیری (661 ؟ - 782 ق.) آمده، اقتباس شده ‌است. در این مقاله، متن کامل این نامه، یعنی مکتوب سوم از مکتوبات گیسودراز، واکاوی شده و در پایان نشان داده‌ شده که این مکتوب، ترکیبی از نامه‌های دوازدهم، چهارم، دوم، پانزدهم، نوزدهم، دهم و شانزدهم از مکتوبات صدی است و می‌توان این احتمال را داد که گیسودراز به‌سبب منطقۀ مشترک زیست آنان و نیز همزمانی با شرف‌الدّین منیری و مطالعۀ مکتوبات صدی، هفت مکتوب شیخ منیری را با نقل مستقیم و نیز افزوده‌هایی از خویش در هم آمیخته و به‌ نام خود به یکی از مریدانش ارسال کرده ‌‌است. از رهگذر این پژوهش می‌توان مکتوبات صدی را از جملۀ منابع مکتوبات گیسودراز دانست که این پیر چشتی بدون ذکر نام از آن بهره برده ‌است، افزون بر اینکه این تاثّر را می‌توان دلیلی بر شهرت مکتوبات صدی اندکی پس از تالیف آن به ‌شمار آورد.

maktubāt-e sadi, one of the sources of gisu-drāz’s maktubāt

undoubtedly, gisu-drāz (1322/1323-1424 ah), the mystic scientist of chashtieh dynasty in the subcontinent, has used some sources in his maktubāt. the recognition of these sources, on the one hand, reveals gisu-drāz’s intellectual treasures to us; on the other hand, introduces the works attracting the attention of the elders of cheshtiyyeh at that time. in the only stoneprint of gisu-drāz’s maktubāt, there is a letter adopted from the seven letters, existing in sadi of sharaf al-din-e manyari’s maktubāt (1263?-1381 ah). in this paper, the full text of this letter (i.e. the third letter of gisu-drāz’s maktubāt) has been analyzed and, in the end, it has been shown that this letter is a combination of the twelfth, fourth, second, fifteenth, nineteenth, tenth, and sixteenth letters of sadi’s maktubāt. it is also possible that gisu-drāz has combined sheikh-e manyari’s seven letters with direct quotations and his own additions due to their common area of life, simultaneity with sharaf al-din-e manyari, and the study of sadi’s maktubāt. then, he has sent it to one of his disciples in his own name. through this research, one may regard maktubāt-e sadi as one of the sources of gisu-drāz’s maktubāt, where this human has made the most of it without mentioning this name. in addition, this influence can be considered as a proof of the popularity of maktubāt-e sadi a short while after its writing.keywords: sharaf al-din-e manyari, maktubāt-e sadi, gisu-drāz, gisu-drāz’s maktubāt, adaptation.  introductiongisu-drāz is one of the great sheikhs of the cheshtiyyeh order in the subcontinent, who was highly good at persian poetry and prose. many of his works are in persian and some are in tazi. one of these works is his maktubāt in persian. his student and disciple, maulana abul fatah alauddin kalpoi/ kalpuri qureshi (d: 1457 h.), compiled maktubāt in 1448 h. on the way of hajj and added an introduction to it (for more information, see: gisu-drāz, 1943: 2-3).gisu-drāz is contemporary with a mystic of ferdowsiyya’s kobraviyyeh order, named sharaf al-din-e manyari (782 a.h.). when sheikh-e manyari wrote his famous maktubāt, known as maktubāt-e sadi, in 1346 h in the behār, twenty-seven years had passed since gisu-drāz’s birthday.sharaf al-din-e manyari, referred back to india’s manyar in india (a village in the current bihār province: a state in eastern india), is one of the great mystics of the subcontinent in the 7th and 8th centuries of hijri (see: hasani, 1931 h: 8/2; mati-ul-imam, 1372 ah/ 1993 ad: 51). sharaf al-din is the sheikh of ferdowsiyya’s kobraviyyeh order with the highest numbers of maktubāt. in addition to his numerous works, he has also compiled three collections, consisting of three hundred and twenty-eight letters. however, the first collection, known as sadi’s maktubāt, is superior to the other two collections in terms of the variety of topics and textual eloquence (see: la’li badakhshi, 1997: 913; moti al-imām, 1993: 173-178).