The intellectual and social aspects of Raji kermani's Hamleh Haydari

 
Introduction
Usually, the literary type of epic in Persian literature is divided into two genres, namely, mythological and historical, and in accordance with the subject of the work, scholars consider the type of religious epic to be derived from historical epic (Ref. Safa, 1333: 5). Next, the religious epic is divided into sub-genres, one of which is Hamlehnameh. With the advent of Heidari's Hamlehnameh by Bazel Mashhadi (1123 AH) and with the numerous addenda that have been written following it, Hamlehnameh of Bazel establishes its position as the model and instance of Hamleh sub-genre. In continuation of the social and literary movement of Hamlehnameh, comes Heidari Hamleh of Raji Kermani (1220-1241 AH) with the pivotal role of the bravery of Imam Ali (AS). This epic poem follows the sub-genre of Hamleh in terms of literary form and structure; But in terms of content and social status of the work, it is significantly different even from its peers such as Heydari's jazabeh and Heydari's Hamleh of Bazel. In this poem, in addition to epic exaggerations such as courage, bravery and glory, the poet presents a God-like and mysterious image of Imam Ali (as). This is, on the one hand, incompatible with epic exaggeration and, on the other hand, with fundamentalist Shiite beliefs. The main question is what can be the root of this kind of exaggeration in Raji's Hamleh?
 
Research method, background and purpose
Regarding Raji's condition, the contents of the memoirs of Majma 'al-Fasaha are of primary importance due to Hedayat's special care in collecting Raji's Hamleh (Hedayat, 2002: vol. 4, 471). Wameq Yazdi has also mentioned Raji in his Meykadeh memoirs, which is in the next rank in terms of importance (Wameq, 1371: 143-145). Regarding Raji's Hamlehnameh, some researches have been done by examining the content aspect of the work, which is a little closer to the purpose of the present study; For example, we can refer to the article "The Epic of Qasim Ibn Hussein (AS) Martyr of Karbala" by Talebian (2001), but the author does not explain the origin of the work. "The Ashura Incident in Heydari's Hamleh" by Khoshhal Dastjerdi (2001), "The Environment, Life, Works, Thoughts and Ideology of Ibn Hussam and Raji Kermani" by Dejband Solouieh (2016) are examples of research that have examined the content of this Hamlehnameh. This study attempts to reveal the social context of the creation of Raji's Hamleh by analyzing the dominant intellectual and doctrinal aspects of the work and examining its connection with society. It also finds reasons for its exaggerated content as distinguished from other religious epics. To achieve this goal, first the researches in this field were studied and then by comparing Raji's Hamleh with similar works, its content and intellectual difference was determined and then while studying the history of Beman Ali Raji and the Sheikhism sect, the aforementioned content was matched with Sheikhite texts.
Discussion
Raji's Heydari attack is one of the religious epics that Malabiman Ali Raji wrote with the encouragement of Zahir al-Dawla Qajar (1316-1341 AH) focusing on the heroism of Imam Ali (AS) in the battles of the early Islam, between 1320-1341 AH. Raji was one of the Zoroastrians of Kerman who converted to Islam in his youth and became the Imam of Friday Prayer in Yazd and preached. He also started writing Heydari Hamleh there and after returning to Kerman with the support of Zahir Al-Dawlah, he finished his work (Rak Wameq, 1371: 143-145; Hedayat, 1381: vol. 4, 471). There are wonderful stories on Raji's inclination towards Islam (see: Behzadi Andohjerdi, 1349: 131; Dahesh, 1357: 110). If any suspicion or optimism is put aside, this change was something positive was not limited to Raji (cf. Shahmardan, 1363: 628; Majlisi, 1370: 518-521). However about his Shiite tendency, which in our opinion is the tendency of Sheikhism, there is still room for discussion. Comparing the stories of Raji Kermani and Sheikh Ahmad Ehsaei (founder of the Sheikhiite sect), there are strong signs of their alignment, which can confirm the ideological connection between the two. However, Raji Kermani's connection with Sheikh Ehsaei is not mentioned in historical texts; But Raji's relationship with Zahir al-Dawla, on the one hand, and Sheikh Ehsa'i's simultaneous relationship with him, on the other, is proven and undeniable. These issues show that Raji was associated with the main circle of the Sheikhiite, which could be a valid justification for his exaggerated beliefs.
The beliefs of the exaggerators of Sheikhiite can be categorized into several main axes: belief in the reincarnation of the divine spirit in the Imams, their participation in creation and delegating matters to them; belief in the eternity of the Imams, especially Ali (AS); (Ref. Ehsaei, 1432: J 4: 58) Exaggeration in the dignity of the Imams, especially Ali (AS) and their preference over the Prophet Muhammad (PBUH) (Ref. Mushkur, 1379: 158, 165, 2 172) and intense hatred of Abubakr and Umar . (Ref. Kermani, 1261: 64). These are the main axes of the exaggerators' ideas about the Imams, which also manifests itself in various ways in the Raji Hamleh.
 
Conclusion
Raji's Hamleh is one of the relatively successful examples of the religious epic of Persian literature. This work is a subgenre of Hamleh in terms of formal features. However, like other examples of Hamleh, the description of the bravery of Ali (as) constitutes the general content of this work; but in terms of the details of the story, the theme, the tone and the poet's attitude towars issues, there is a clear difference between it and other examples such as Bazel's Hamleh, Eftekhar-ol-olama's Hamleh and so on.
 In this work, Raji, unlike the mentioned poets who have a moderate policy in the Shiite religion, is affiliated with the Akhbari movement and its unrighteous son, the Sheikhite sect. There are very clear signs of the poet's connection with the early circle of the Sheikhite sect, which shows that Raji Kermani was one of the pioneers of this movement in Yazd and Kermai. This shows his conversion to Islam which, at the same time, contradicts the poet's miraculous transformation.
In addition, the exaggerated content of the work with numerous examples confirms Raji's tendency to Sheikhism, in such a way that the poet, in harmony with the spirit of the social environment of his time, with the support of the supporters of the Sheikhite movement, reflects the beliefs of his fellow believers. This connection is so strong that it is thought that even the poet was commissioned to compose this epic poem with the acceptable Sheikhite content. Influenced by the beliefs of the Sheikh sect, Raji elevates Ali (AS) to the level of divinity and, with extremism, prefers him even over the prophet. He also goes to extremes with the first and second caliphs to some extent, which sometimes violates the certain rules of the epic type. However, it provides a coherent and successful picture of the beliefs and ideas of its social group, which in addition to the literary aspect, is also important from the perspective of historical and sociological research.
 
 
Keywords: religious epic, Heydari Hamleh, Raji Kermani, Sheikhite, exaggeration.
 
 
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