Introducing the book Step by Step to Meet God
Step by step to meet God, he tells the story of Rumi’s life from birth to the end of his life. The book covers the poet’s childhood and his travels with his father from Khorasan and Baghdad to Anatolia, where he lived in Konya for the rest of his life. This book is written in the form of a story; But it is a documentary that has a different theme from the usual categories of fiction.
We are talking about the life and thoughts of a great mystic that we are all more or less aware of his deep thoughts. Everywhere in this book, there is talk of Rumi’s love for God and his efforts to reach the god and the beloved, and only parts of the work deal with his daily activities. “Abdul Hussein Zarrinkoob” has tried
To present a simple book to the readers without cumbersome references and references, and he himself wrote in the introduction of the book that he has tried to write the book in a simple and concise prose for better understanding and communication of all audiences. In this book, Abdolhossein Zarrinkoob, unlike his other writings, has refrained from giving various references and sources in the book and has written all the contents in a very simple, fluent and common sense.
The title of the book is reminiscent of this verse of the third book of the spiritual Masnavi: from the authorities of Tabatl to Fana, step by step until the meeting of God.
Part of the book introduction
“Step by step to meet God, and I have chosen this title for this article because it shows the life course of Maulana Jalaluddin Mohammad Balkhi Rumi known as Rumi in his spiritual life; However, in his spiritual Masnavi, in the form of a line of poetry, it is quoted from a sarcastic language, which in his opinion does not find any sign of it in Masnavi, which is a way of life and behavior of Rumi.
The last part of Rumi’s phrase is also an interpretation of the translation of the Crimean verse “وَمْ يَرجُو القاءَ ربّه” in the Holy Qur’an. “Appearance does not require interpretation.”
This book has 400 pages and 100 sections. This book is in the chapters of “Bah به’u’ll وh and the Lord”, “Emigration or Escape,” The Old Lullaby in Konya, “” The Rise of the Sun, “” The Return, “” Dance in the Bazaar, “” Hussam al-Din and the Story of Masnavi, “” Passing Us Beyond Poetry, ” Tabtal Ta Fana “and” Years of the End “have been published.
Part of the book
In the book on women, it is stated: When in our meetings, Fih mentioned that in what is related to the treatment of women, “Leave zeal, although it is a description of men, but with this description, good and bad descriptions come to you” from the common custom of the time when women Criticized the fact that they were imprisoned in the shrines of the houses under the pretext of ruthlessness, and on the pretext of the hadith of the greedy man, he forbade us to intensify the desire between men and women, and emphasized that abandoning trust in women in this regard he does.
Rumi thought that for the people of the heart who go to the tent when it is not covered, it is less a source of anxiety and sedition.
These sayings were very different from the traditions of the people of the time. An example of his belief in abandoning prejudices, which were also different from the people of the time. In the case of women, he even held special hearings and sermons for them, and once a week in the house of Amin al-Din Mikael, the viceroy, introduced them to the subtleties of education. He even prayed with them and performed the ritual of hearing in their presence.
About the author:
Abdolhossein Zarrinkoob Khansari (March 17, 1961 – September 15, 1999) was a prominent writer, historian, literary critic, writer, and translator of contemporary Iran. His works are known as a major reference in the study of Sufism and Rumi. He is one of the prominent historians of Iran and has famous works in the history of Iran as well as the history of Islam. These works are among the best-selling works among Iranians due to their literary and epic expression of history.
Zarrinkoub taught Persian literature, Islamic history, and Iranian history at the University of Tehran for more than four decades, and after the revolution collaborated with the Great Islamic Encyclopedia Center, including donating 6,500 books and magazines to the Great Islamic Encyclopedia.
Abdolhossein Zarrinkoob was born on March 18, 1961 in Boroujerd. His family was originally from Khansari. His grandfather is Mullah Ali Akbar Khansari from Isfahan who studied in Isfahan and was one of the students of Mohammad Baqer Shafti. He completed his primary education in his hometown. He continued his secondary education until the end of the fifth year of high school in Boroujerd, and after the closure of the sixth grade of high school in the only high school in the city, he went to Tehran to continue his education. He chose the field of literature and in 1319 he finished high school.
The following year he returned to Boroujerd and taught at Khorramabad and Boroujerd high schools. During this period, he taught various courses from Persian history and geography and literature to Arabic, and philosophy and foreign language. During this period, his first book, Philosophy, Poetry or the History of the Evolution of Poetry and Poetry in Iran, was published in Boroujerd.
In 1324, after winning the entrance exam in the “Faculty of Rational and Movable Sciences” and “Faculty of Literature”, he entered the field of Persian literature at the University of Tehran. In 1327, he completed his bachelor’s degree in Persian literature with the first rank, and the following year he entered the doctoral program in literature at the University of Tehran. In 1334, he successfully defended his doctoral dissertation entitled Poetry Criticism, its History and Principles, which was written under the supervision of Forouzanfar. Zarrinkoob was invited to participate in the translation project of the Encyclopedia of Islam (Dutch edition) in 1330, along with some of the great scholars of the era, such as Mohammad Moin, Parviz Natel Khanlari, Gholam Hossein Sedighi and Abbas Zaryab Khoi.
He started his career at the University of Tehran in 1335 with the rank of associate professor and became responsible for teaching the history of Islam, the history of religions, the history of theology and the history of Sufism in the faculties of literature and theology. Zarrinkoob also taught for a while at the “Tehran University of Higher Education” and the “Faculty of Dramatic Arts”. From 1341 onwards, he taught at the University of Tehran, at the Universities of Oxford, the Sorbonne, India and Pakistan, and from 1347 to 1349 in the United States as a visiting professor at the Universities of California and Princeton.
Zarrinkoob became acquainted with Qamar Arian during the years he entered the college. Qamar Arian, in an interview published in the Jam Jam newspaper in 2004, explained that their acquaintance in the college had lasted for nearly nine years, until finally Abdul Hussein Zarrinkoob, who was three years old, proposed to Arian.
According to him, when he told the story to his father, he heard that his father was well acquainted with Zarrinkoob and had read articles by him, but he thought that the author of those articles must be a 50-year-old man. Arian and Zarrinkoob got married in 1332 and continued their education in the doctoral program (Zarrinkoob was the first and Arian was the second in the doctoral entrance exam). And after graduation, the years of their journey began. Qamar Arian spent many years with his wife in India, several European countries, and Arabia and Lebanon. Arian and Zarrinkoob had no children.
Abdolhossein Zarrinkoob died on September 15, 1999 at the age of 77 in Tehran.
This book has 400 pages and 100 sections. This book is in the chapters of “Bah به’u’ll وh and the Lord”, “Emigration or Escape,” The Old Lullaby in Konya, “” The Rise of the Sun, “” Absence Returns, “” Dance in the Bazaar, “” Hussam al-Din and the Story of Masnavi, “” Passing Us Beyond Poetry. ” “From the authorities of Tabat to Fana” and “The last years” have been published.
Excerpt from Fasmat 9_From Tabatal officials to Fana: His own Sufism was not common Sufism among the people of the monastery. You do not like the way of the elders of the monastery, who in the guidance of the new disciple did not like the way of hard services such as cleaning the purity of the mosque, cooking the food of the Sufis, sewing their torn cloaks, and carrying baskets and begging for their food. He strongly criticized them.
He even looked down on the custom of squatting, which was common in these monasteries and to which he himself had repeatedly referred to Sayyid, and apparently, like Shams, who called the squatters of the monasteries following the way of Moses – this custom in the way He did not consider Mohammadi poverty to be permissible.
He recommended most of the monotheistic behavior.
He obliged his companions to abide by the Shari’a, to abide by greed and poverty, and to refrain from any pretense that disturbs the sincerity of action. A trace of the thought of the people of reproach and a manifestation of the way of the people of Fatwa can be seen everywhere in his way. He was singing about death.
Serving the needy, interceding for criminals and trying to purify and purify those who were deprived of education and perfection by the negligence of society, in his Sufism, the concept of fatwa is elevated to a high level. Rumi’s conduct could not separate the path from the Shari’a, and without the obligation of the Shari’a, it was not possible to achieve the truth that is the goal of the conduct. Its light can not pass, but if man did not step on this path, he would not go through it.
The destination was also the truth, and when the Nile was reached, the path and the candle both lost their necessity. According to him, Shari’a was knowledge and the way of action, but the truth was nothing but receiving God, which guarantees meeting the Lord. And when a person dies from this life, that is, the physical life that the Shari’ah was watching over, and death before death gave him another life, then, according to Rumi in Masnavi, “the Shari’a and the way were cut off from him and the truth remained.” )
2- Introducing the book in Aparat