A tentative study of reflections of “language” in the mystical discourse of Early Persian Sufism(“Taṣawwuf-i Khurāsān”) with special reference to “Kalām Nafsī(inner language)”.

The Early Persian Sufism, Known as Taṣawwuf-i Khurāsān,originated from unique mystical discourses of Bāyazīd Basṭāmī(d.848/9),reached its zenith in the 13th century through manifestation in Jalāl al-Dīn Rūmī(d.1273)’s mystical poetry. “Taṣawwuf-i Khurāsān” is a mystical “tradition”in which a deep and powerful affinity exists between mystical experiences and “language “which conveys them, in contrast with the “Ibn ‘Arabian theosophy” which is influenced by his alleged Neoplatonic idealistic tendencies. From historical perspective in this sphere of Sufism, We observe some permeation of theological factors, especially, the notion of Ash‘arites’s Creed,” Kalām Nafsī(inner language)” into mystics’ perception of “language” .In the words of Ash‘arit school of thought,”Kalām Nafsī”is an “internal speaking subsisting in the self”,and is explained as “a collection of intention, meanings, and thoughts articulated by speakers”. According to an Ash‘arit theologian, this “intention” resides in the “harmony of system(ḥukm li-l-kalām)” before shaping in the form of sounds or letters. This interpretation of “inner language” as “reflections of meanings and thoughts without letters(ḥurūf) and sounds(ṣadā) “, can be considered as the basis of mystical discourses created in “Taṣawwuf-i Khurāsān”. ‘Ayn al-Quḍāt-i Hamadānī(d.1131) developed and changed this theologyoriented notion of Kalām Nafsī into “love-oriented” mystical discourse in an unconventional way. ‘Ayn al-Quḍāt believed that the basic structure of Qur’ān is based on “mushtarak al-dalāla”(“equivocational language system”);he also delineated transcendent interpretations on ‘Arabic letters in Qur’an, which only “the mystics attained to the stage of the Reality”(”Wāṣilān”)could understand their mystical implications. ‘Ayn al-Quḍāt interpreted the “Language of Heart(zabān-i dil)”as “inner language without letters(ḥurūf) and sounds which is articulated by deep mystical experiences”. In the verses of “Ghazliyāt-i Shams”, and “Mathnawī” composed by Rūmī, which are, without doubt, the greatest literary manifestations of ”Taṣawwuf-i Khurāsān”, We find reflections of “Speech in Heart(nuṭq dar dil)” that is inner language without letters and voices. Rūmī often expressed his words as “Wahy(revelation)” which is strongly tied with the stage of inner conditions of “selflessness”uttered by a speaker, who is in the ultimate degree of Sūfī’s spiritual experiences. Taking aspects of “kalām Nafsī” into consideration, would help us to gain a deep understanding of inner layers of mystical “language” nurtured in the cultural milieu of ” Taṣawwuf-i Khurāsān”