پژوهشی در انتساب رسالۀ اوصاف‌القلوب به ابن‌خفیف

ابوعبدالله بن خفیف (269‑371 ق) یکی از شناخته‌شده‌ترین صوفیانی است که در انتقال آموزه‌های تصوف بغداد به سایر نقاط ایران به‌ویژه فارس نقش اساسی داشته است. با همۀ اهمیتی که او در تاریخ تصوف دارد، آثارش پراکنده و گمنام است و پژوهشگران غیرایرانی بیش از ایرانیان به شناسایی و تصحیح آثارش اهتمام جسته‌اند. در کتابخانۀ آستان قدس رضوی نسخه‌ای با عنوان «اوصاف‌القلوب» نگهداری می‌شود که به ابوعبدالله ابن خفیف منتسب شده است. کارل بروکلمان نیز این کتاب را جزو آثار او آورده است؛ اما آنه‌ماری شیمل بدان سبب که این کتاب در منابع قدیم، در فهرست آثار ابن‌خفیف نیامده، آن را از آثار او ندانسته است. در متن، از نویسنده تنها با نام «ابوعبدالله» یاد شده است. این مقاله که با روش کتابخانه‌ای و بر مبنای اصول متن‌پژوهی سامان یافته، درپی آن است که با عرضۀ سه دسته دلیل نشان دهد نویسندۀ این رساله «ابوعبدالله ابن خفیف» است. دلایلی که در این مقاله بدان‌ها استناد شده است از سه طریق به دست آمده است: با بررسی سلسلۀ راویانِ احادیث منقول در کتاب؛ با مقایسۀ بخش‌هایی از رسالۀ یادشده با نقل‌قول‌هایی که از ابن‌خفیف در حلیه‌‌الاولیای ابونعیم اصفهانی ذکر شده است؛ با اطلاعاتی که نویسنده از مسافرت‌های خود در این رساله عرضه کرده است.

Research on the attribution of the treatise Ausaaf al-Qolub to Ibn-Khafif

1Abstract There is a valuable manuscript called Ausaaf alQolub 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 alQolub and Ibn Khafif’s statements quoted in Helyat alAulia 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 alQolub 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 IbnKhafif and the article suggests that the real name of the treatise is something other than Ausaaf alQolub.   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 nonIranian 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 allah’. The real name of the treatise has not been noted in manuscript and it is assumed that the librarian recorded its name ‘Ausaaf alQolub’ 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 alAulia 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 alAulia was taken from Ausaaf alQolub. Additionally there is some personal information such as travels in Ausaaf alQolub that coincides the information from authentic biographies of Ibn khafif; for example, the author of Ausaaf alQolub 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 allah’ mentioned in treatise as the author is no one but ‘ Abu Abd allah 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 ‘alFosul fi alOsul’.  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 IbnKhafif’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.