Ideological Correction and the Mechanisms of Ideology in Qazi Nurullah Shushtari’s Majalis ul-Momineen

Majalis ul-Momineen is one of the most important sources in the field of intellectual, cultural, political and literary history, written during the Safavid period. In this work—which comprises a Fatiha (preface), a conclusion, and twelve Majles (sessions)—Qazi Nurullah Shushtari presents numerous prominent political, scholarly, literary, religious, and mystical figures as eminent Shi’a personalities. Drawing upon modern textual scholarship approaches—such as those of Jerome McGann—this article seeks to demonstrate that Majalis ul-Momineen is a unique example of the revival of texts that were historically rejected and marginalised on the grounds of being deemed ideological. In fact, beyond their literary merit, these texts possess historical, social, and cultural value, as they can articulate the beliefs and ideas of overlooked and marginalised sects and movements. The second part of the article aims to elucidate and analyse the ideological mechanisms employed by Qazi Nurullah Shushtari in the composition of Majalis ul-Momineen.
 
Extended Abstract
1. Introduction
Majalis ul-Momineen is one of the most important sources in the field of intellectual, cultural, political and literary history, written during the Safavid period. Drawing upon modern textual scholarship approaches—such as those of Jerome McGann—this article seeks to demonstrate that Majalis ul-Momineen is a unique example of the revival of texts that were historically rejected and marginalised on the grounds of being deemed ideological. The second part of the article aims to elucidate and analyse the ideological mechanisms employed by Qazi Nurullah Shushtari in the composition of Majalis ul-Momineen.
2.Methodology
Informed by Jerome McGann’s modern textual scholarship approaches, this qualitative-descriptive article seeks to demonstrate that Majalis ul-Momineen is a unique example of the revival of texts that were historically rejected and marginalised on the grounds of being deemed ideological.
3.Theoretical Framework
According to McGann—and contrary to traditional approaches—every “variant version” possesses a distinct historical-social value that, within our textual considerations, ought to be accorded a status beyond that of a mere footnote. Qazi Nurullah’s approach to literary texts and his classification of Sufi poets and men of letters effectively reflect and represent the “dominant ideology” of his era. Echoing Lotman’s semiotics, the focus on the text is significant because the text serves as a representation and manifestation of culture. Texts function as the collective memory of culture (the memory metaphor) and as a social, cultural, and historical archive (the archive metaphor). Like memory, the text—by virtue of the fluid and flexible nature of the semiotic sphere—is subject to change and transformation.
4.Discussion and Analysis
Qazi Nurullah Shushtari employs the “authorial principle” to classify and organise Majalis ul-Momineen—thereby seeking to legitimise his ideological discourse. This principle imparts coherence and unity to the scattered components of the discourse. The “authorial principle” serves as the pivotal point in Majalis ul-Momineen, binding together a vast array of scattered records around a single axis. Alongside the glorification and reproduction of great figures, the disparagement, insult, and ultimate rejection and denial of the “Other” constitute some of the most significant tools Shushtari employs to cement his ideals. Ideological discourses—through foregrounding and marginalisation, as well as by bolstering the “in-group” while excluding and repelling the “out-group”—seek to highlight their own positive aspects and conceal their negative ones; conversely, they aim to obscure and marginalise the strengths of the other while accentuating their weaknesses. Shushtari strives—to the greatest extent possible—to co-opt prominent figures from cultural, scientific, and literary history into his own camp; yet, whenever historical evidence blocks this path, he resorts to insults, rejection, denial, and marginalisation, constructing an opposing “Other” and attacking those figures who disrupt his ideological discourse. Legitimisation is one of the key mechanisms that Shushtari employs to lend authority to his views. In his worldview, kingship is a divine matter; the king is God’s shadow on earth and derives his mandate to rule not from created beings but from God Himself—consequently, the king’s command is tantamount to the command of God. Another mechanism of legitimisation is self-universalisation. It regards its own ideology, values, and beliefs not as limited to a specific group, class, stratum, ethnicity, or nation, but as belonging to all of humanity across all times and places, and it lays claim to guiding and leading the entirety of humankind.
5.Conclusion
The “authorial principle,” rationalisation, legitimisation, marginalisation and othering, incorporation, fabrication and distortion, and archiving constitute the key mechanisms of discourse construction employed by Qazi Nurullah Shushtari to shape his religious discourse. Yet, despite all this, texts of this kind are not devoid of intellectual, sociological, or literary value; indeed, each such text reflects and embodies the ideology prevailing in the society in which it exists.
Bibliography
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