The Mystical Characteristics of Abdurahmon Jami’s Epic Layli And Majnun

Аннотация

The article analyzes the depiction of Majnun’s state in various stages of the spiritual path in Abdurahmon Jami’s epic Layli and Majnun. Keywords: Metaphor, Sufi, Sufism, spiritual stage, seeker. once more. The gnostic (arif) attains ecstasy through Introduction: According to the concept of love in perceiving with the open eye of the heart and being Abdurahmon Jami’s epic Layli and Majnun, Majnun was moved by what is transmitted in hadiths and spiritual initially a representative of common, worldly love. works. There is always yearning for the Beloved when Unlike Navoi’s Majnun, Jami’s Majnun did not possess He is absent; once attained, the traces of ecstasy innate poverty of spirit (tug‘ma faqirlik). Therefore, he vanish. Ecstasy (shavq) is the yearning for what has not became a “suluki majzub,” that is, one who yet been attained. As mentioned above, in hal there is experienced spiritual ecstasy (jazba) during the path of no return; change only proceeds forward. suluk. Thus, he was required to traverse the stations of suluk. Majnun experienced mystical states (hol) even That is why, in later sections, after Layli binds Majnun before passing through the maqomat (stations). On the with a vow of loyalty and makes him swear an oath, we road toward Layli, Majnun faints. no longer see Majnun in a state of happiness. His condition steadily worsens. At the next stage, Majnun Firstly, Sufi masters explained the seeker’s spiritual and attains the station of repentance (tawba). In Sufism, moral perfection with the terms sayr (journey) or safar the seeker (salik) not only purifies the soul (tazkiya (travel). These words were also used in their literal nafs), but also strictly observes the etiquette of the sense, since traveling was considered one form of spiritual path (suluk) in a passionate manner, avoiding ascetic discipline (riyazat). Many Sufis traveled the blameworthy traits (akhlaq-i zamima) and firmly Muslim lands on foot, attaining the companionship of adopting praiseworthy ones (akhlaq-i hamida). This is renowned sheikhs. seen when Majnun, despite the pleas of countless Secondly, the state of fainting in Majnun is associated beauties, abandons Karima’s tribe. with Ibtido (the beginning), specifically the stage of If accepted by God Almighty, in this way the seeker Yaqzo (wakefulness), in which this state produces joy advances in tariqat and attains the appropriate spiritual and ecstasy. It is well known that hal (spiritual state) is ranks. It is known that the ranks attained by the seeker linked to the soul. It brings with it feelings of joy, are metaphorically called maqam and muqam, and delight, bliss, and ecstasy, or conversely, sadness, symbolically described as valleys, rivers, or seas. If the constriction, and longing. In other words, a brief seeker firmly adheres to the practice of suluk without moment of spiritual upliftment and radiance brings joy turning back, he remains in that station (maqam). For and bliss, but once the radiance passes, sorrow arises. example, if he repents in accordance with suluk and In the state of hal, there is no turning back; does not break his repentance, he remains in the transformation only occurs forward. station of repentance. Majnun’s act of repentance in In Majnun, too, such a short-lived ecstasy is followed by Layli’s presence testifies that he had entered this sadness. After seeing Layli again, he becomes joyful American Journal Of Philological Sciences 110 https://theusajournals.com/index.php/ajps American Journal Of Philological Sciences (ISSN – 2771-2273) station. A state (hal) is a condition that is not firmly experiences a unique spiritual state. Analyzing the established, unlike a maqam. Therefore, Majnun’s sequence of Abdurahmon Jami’s epic, we see that the repentance once again at the Kaaba was not without portrayal of Majnun’s condition reflects the depiction meaning. of the pure lover’s state at various stations of the tariqat. For example, Majnun’s journey up to his first When Majnun refused to marry his uncle’s daughter, meeting with Layli indicates that he had passed into the he demonstrated his attainment of the wara‘ (piety) station of talab (seeking). Here the seeker searches for station. At the station of zuhd (asceticism), when the path of tariqat, struggling to escape worldliness, Majnun was a guest in someone’s house, he did not wealth-worship, ambition, vanity, and arrogance, extend his hand to the host’s set table and declared purifying his soul and morals in accordance with the that hunting animals and eating their cooked meat was demands of suluk, and thereby becoming worthy of forbidden for him. Majnun’s address to the wind entering the next station. indicates the station of faqr (spiritual poverty). He saw that even Nawfal could not help him, so Majnun called Majnun’s suffering and torment in the station of ishq upon the wind. This shows that Majnun now felt more (love) are described after his meeting with Layli. This deeply the power of