Rendy and Qalandari in the poems of Abdul Baghi Mujadedi (Baghi)

Qalandarieh as a branch of criticisem, tried to destroy the common normes of society and reject manifestations of religiosity in order to display a form of sincere worship without demagoguery. qalandaran by stepping on themoral values as well as the common  customs  of the times, freed  him from any constrations.what is evidence in qalandarieh thoughts  is the breaking of social taboos, which has reflected in Persian poetry.This research examine the themes of rendi and qalandari  in  the poems of abdul baqi mujadadi (baghi) .Abdul  Baqi  Mojadadi  is  one  of the high-ranking  poets and Sufis of Afghanestan ,whoes poems contain the themes of rendi  and qalandari.  Among  the  theme   of qalandari ,we can mention mikhavari’s drinking  and mocking  the ascetic hypocritical sheikhs and expedient Sufis ,the Rejection of  manifestations  of sharia and religiosity and prefer of late and pubs over Monasteries, schools and mosque .Rand in the rest  of the  shows  with characteristics such as Rand Alast, Rand Badeh Noosh ,Rand  Badnam, Rand untouchable ,Rand  Zahed  Setiz ,Rand sufi stiz and so on  .
Extended abstract

Introduction

     The beginning of Islamic sufism was based on ascetism and piety. Zahedan’s pashmina dressing was a form of protest against the wealty who had spent their lives enjoying themselves later when the wearing of pashmina and demonstration of sharia law become an excuse for profitting of hypocritical Sufis and ascetics a movement called malamatiyeh was formed .malamatiyeh were a tribe from sufiya that were famous in Khorasan in the third century and after that . The thinking of malamatiyeh based on the teaching of hamdun qasar and abu hafez haddad consisted of secret piety and asceticism. Qalandariyyeh emerged from the womb of malamatiyeh sect which although they had similarities had significant and important differences. Like the qalandarans the malamatians had anti-social behaviour ,but they were committed to the religious customs while the qalandran ‘s performance was to break the restriction and not commit to sharia and religious requirements.The foundation of the qalandari’s movement was based on the fight against hypocrisy and unthruth therefore, those who used sharia and tariqa as a reason for their reputation were hypocrities from the qalandari’s point of view.One of the fundamental beliefs of malamtia is avoiding fame and seeking fame and to welcome anonymity.Instead of going to the monasty where there was a possibility of hypocrisy qalandarans went to infamous places like ruins and this itself was a kind of taboo breaking .In qalandari’s poems, kharekha, asceticism ,school and mosque are constrasted with words such as zonar ,mai, badeh ,maikadeh and ruins . Abdul baghi mujadedi a sufi and poet of Afghanistan is one of the poets who influenced by the malamati school .He was one of the prominent leaders of the naghshbandieh method .baghi was born in Kabul city in 1194 which coincides with the ninth year of timur shah darrani’s regin. He died in 1287 in Kabul city.In this article is  attempt  to answer this  question that are there  randi and qalandari themes in the poems of abdul baqi mojaddi ?Also what are the characteristics of rand in mujadadi’s poem ?Also what are the characteristics of rand in mujadadi’s poem?
 
2-Research methodology
The method used in this research is a descriptive -analytical method which is for this purpose most of the sources including dictionaries sufi and mystical books as well as contemporary article in this field have been considered.
 
3-Discussion
Qalandriy is a meadering steam in time.A kind of norm breaker that is manifested as a protest against the expediency and hypocricy of Sufis ruling the society and turns its back on the common customs sancities.The basis of the galandadariyyeh tariqah has been to abandon belonging and even to be unbonded by current customs and manners .It seems that there was a kind of  unrestricted extremism in this Turkish affiliation  , which is why  qalandaran was sometimes interpreted as rand , The dynasty of qalandariyeh was founded by sheikh jamal al -Din sawji.He  founded The custom of shaving head hair and eyebrows .Mohamad Balkhi who was his student and follower added the custom of wearing jawal to it  and because of this he became known as jolaqi or javalaqi. One of the prominent characteristics of qalandrants is to break social taboos in order to provoke people’s blame because in their thinking blame is necessary to restrain the rebellious ego and prevent pride and corruption .Drinking beer or wine and worshiping wine is a clear example of this breaking of social norms, which can be seen in qalandaran’s poem so that in these poems mikadeh and kharabat are in opposition to mosque monastery and school
Qalandar not only goes to mikadeh and kharabat wears zonar and drinks wind, but also calls others including hypocritical ascetics to attend in these places to show his opposition to hypocrisy and deception in the society and the worship of hypocritical ascetics and Sufis make fun of expediency . In baghi’s qalandaran poem’s hypocritical tools such as rosary, dastar, acloack, a turban and prayer  condemned, because in qalandran’s thought they are a symbol of hypocrisy and manifestation of pride and arrogance .Qalandar hopes for god’s forgiveness and mercy and believes that the sound of the wind falling from may glass to the cup and wine cup brings the call of god mercy and grace to qalandar’s ears .A Ghazal by Baghi with mina’s row is proof of qalandaran’s  idea . Rand has a high position in Baghi’s poems . He is a perfect human being whose greatest goal is to leave the wordly attachments and attain piety . He demands sincerity in his actions by leaving hypocrisy and selfishness. Rand in Mujadadi’s poems is with adjectives such as Rand alast,  Rand Badenoosh , Rand  Bad Nam , Rand Bi Takalof , Rand Bidastar , Rand Zahed Setiz ,Rand Ashegh , Rand Ghdah Noosh  ,Rand Shahed Baz  ,Rand Mast ,Rand May Parast .Also The Combination Of Qalandaran and Randan  themes can be seen in Baghi sonnets.
 
4-conclusion
Social  injustices mainly the form of asceticism and the attempt to achieve salvation in the afterlife by asceticism and monastic Sufis led to the creation of the malamatiyeh sect and thus the qalandariyeh  sect to confront hypocrisy through confronational norms of society and turning away from existing social institutions so that the society be corrected .The appearance of qalandari’s thoughts in persian poetry began with Sanaii and its beauty and impact made other mystic and non mystic poets take advantage of these impressive themes .In qalandaran’s poems the opposition of words such as asceticism, monastery ,cloack ,Sufi,  Pir moghan,  kharabat  ,Deir moghan  ,Mogh becheh and Mikdeh are clearly visible .In the poems  of Baghi  Rand and qalandar have common features both of them seek to break taboos frame works  and common  rules of society .thery introduce themselves as drunkards and engage in drinking and worshiping alcohol .They  mock the manifestation of sharia law and religiosity, even the ascetism  belongs to ascetics and Sufis of monasteries and  sancity of mosques and monasteries and he calles others  to drink alcohol and stay in mikdas in order to deal with the hypocrisy that dominates the society . Baghi’s poems tell  hypocrisy of the society . The monastery  and the  mosque are contaminated with hypocrisy and trickery . Baghi appears in the fact of pious qalandary and calls himself  Rand  to show his position against hypocritical ascetics and demagogues .
 
5-References
Anvari,H.( 2016). The Voice of Love .Tehran: Sokhan publications.
 Borhan, T.Mohammad, H.(1963). Conclusive Proof .Corrected by Dr.Mohammad Moeen in Five Volumes ,Tehran: Amir Kabir
Broomand, S. J.(2003). Aeene Rendan.Tehran: Bahar publications.
Ghavami, B. (2010).  “Qalandary Poets and Poetry”.  Quarterly Jurnal of Persian Language and Literature. Faculty of Humanities ,Islamic Azad University,Sanandaj  Branch ,1Year, No.3,pp143-162.
 Hafiz Shirazi, S-al-Din. M. (1385).  Diwan Hafiz Shirazi , according to the efforts of Mohammad Qazvini and Qasim Ghani, introduction, confrontation and... Rahim Zul Noor, fourth edition, Tehran: Zovvar
Hejazi, B. S.( 2011). The Perfect Man from the Perspective of Attar, First Edition, Tehran: Avaye Noor publications.
Kara Mostafa ,A. (2017). The Old History Of Qalandarieh.Tehran: Farhang  Moaser publications.
Kashani ,E.D. ( 2008).  Mesbah al Hedayat and Meftah al Hedayat ,(3^rd ED) ,Tehran :Zovvar publications.
Mashhadi,M. A. (2014). “Rendi and Qalandari in Amir Khosro Dehlavi Ghazal”, Aligarh University Research and Publishing Center ,pp265-287.
Mashhadi , M. A. Fooladi,Y.  (2011). “Humor in Mashhadis Ghazals”, subcontinent Studies Journal  of Sistan and Baluchistan University ,No.8.  pp.117-138.
Mojadadi ,A. B. (2012).  A Divan Of Ghazal ,Gathered by Mohamad Naeem Mojadadi .Harat :Ahrar publications.
Mohammadian,A. Rafatkhah,F. Bahramian,Z. ( 2005).  “A Study Of Qalandari Concepts in Attar and Hafiz Ghazals”.The 8^Th Persian Language and Literature Conference,pp1929-1947.
Nafisi ,S. (1997). The Origin Of Tasawwuf in Iran .Tehran :Forooghi publications.
Norbakhsh, M. (1991). Hezar Gohar, First Edition ,Tehran,Andisheh.
Nooshabadi ,T.D. (2002). Encyclo Paedia Of Persian Languages and Literature .(3 rd Ed)(vol .3 ).Tehran:Ministry Of Culture and Islamic Guidance publications.
Panahi ,M.  Haji Hosseini ,Z. (2013).  “Qalandarian Themes in Attar s sonnents”,  Jurnal  of Lyric Literature Research in sistan and Baluchistan , No.pp.49-64.
Poornamdarian,T. (2005). Lost by The Sea .Tehran:sokhan publications.
Rajayi Bokharayi,A. R. ( 1979 ). Divan (Anthology )of  Hafez,Tehran:Maharat.
 Sherafati, Z. Noroozi, Z. ( 2019). “Symbolic attributes of  Ghalandran in The Sanai, Attar, Moulana and Hafez, works”, Jurnal of ghande farsi, 2Year, No. 5, pp137-160.
Shafiei kadkani,M. R. (2007). Qalandary Through History .Tehran: Sokhan.
Shamisa,C. (1991). A  Study Of Persian Ghazal .Tehran:Ferdows publications.
Zarrin koob,A. H. (2006). Value of Sufi’s  Legancy .Tehran:Sepehr.
Zarrin koob, A. H. (1984 ). A Search in Persian Sufism.Tehran:Amir Kabir .
Zarrin Koob,H. (1983). Qalandarnameh of  The Persian Khatib or The biography of Jamaladdin Savoji .Tehran:Tos publications.