مراتب خداشناسی در مثنوی مولوی (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
تأمّل در هدف آفرینش انسان از موضوعات مشترک ادیان آسمانی است و همه این ادیان شناخت خدا را شرط رسیدن به هدف مذکور می دانند. البته مراحل و چگونگی شناخت از دید متفکران و نظریه پردازان متفاوت است. در میان اندیشه های اسلامی، جلال الدین مولوی در مثنوی با بهره گیری از آموزه های قرآنی، معرفت خدا را در مراحل و مراتبی بیان کرده است. این پژوهش با روش توصیفی- تحلیلی به تبیین و تحلیل مراتب معرفت الهی و چگونگی ارتباط آنها با یکدیگر در الهیات مثنوی می پردازد. پژوهش حاضر در صدد پاسخ به این پرسش است که از نگاه مولوی مراتب شناخت خدا چه ارتباط منطقی با یکدیگر دارند. مولوی، شناخت خدا را زیر بنای رسیدن به مقام خلیفهاللهی و دارای سه مرتبه کلی: سطحی(عامیانه)، کسبی(عقلی) و کشفی(عرفانی) می داند. از نگاه وی نوعی رابطه منطقی میان مراتب فوق بر قرار است: معرفت سطحی مقدمه ضروری پیدایش معرفت عقلی است و معرفت شهودی به دنبال کمال معرفت عقلی بروز و استمرار می یابد. این مقاله ضمن استخراج و چینش منطقی مراتب مذکور براساس سخن مولوی، به این نتیجه می رسد که منابع معرفتی در الهیات مولوی متعدد بوده و هیچ تعارضی میان آنها وجود ندارد، بلکه میان مراتب مذکور نوعی ملازمه و ترتب منطقی برقرار است.Levels of Theology in Rumi's Masnavi
One of the common beliefs of the heavenly religions about man is the purposefulness of his creation. All these religions consider the knowledge of God as a condition for achieving the transcendent goal. of course, the steps and how to identify thikers idea are different. According the Qur'anic teachings, Molavi considers the knowledge of God as the ground for piety, remembrance, guidance, salvation, attaining mercy, worship, happiness, and most importantly, attaining the position of Caliph. The present research seeks to answer the question that from the point of view of Molavi, what is the logical relationship between knowing God and having them? Molavi considers the knowledge of God as the basis for attaining the position of succession has three general levels: superficial (colloquial), business (intellectual) and exploratory (mystical). In his view, there is a logical relationship between the above levels: superficial knowledge is a necessary prelude to the emergence of rational knowledge, and intuitive knowledge appears and continues after the perfection of rational knowledge. This article, while extracting and arranging the above-mentioned logical levels according to Molavi, concludes that the sources of knowledge in Molavi’s theology are numerous and there is no conflict between them, but there is a kind of logical connection and order between the mentioned levels. Introduction Meditation on the purpose of human creation is one of the common themes of the heavenly religions, and all these religions consider the matter of ‘knowing God’ as a condition for achieving this purpose. In thinkers’ perspective, there are some differences in the stages and the way to know God. Among Muslim thinkers, Jalaluddin Mulavi, using the teachings of the Qur'an in his Masnavi, has expressed the knowledge of God in stages and levels. He expresses important theological issues and in general every thought in the eloquent and elegant language of poetry, and center of his salvation thought is the love of the One God. In Masnavi, Mulavi does not speak in a scientific (logical and philosophical) and categorized style, but he speaks truths in the language of poetry, in the form of stories and anecdotes, mixed with similes and allegories, with unique elegance and art, including the levels of man's knowledge of God. According to Mulavi’s thoughts in Masnavi, this research attempts to analyze the categories and levels of knowledge of God and classify it in the same direction. Therefore, we seek to answer the following questions: In Mulavi’s Masnavi theology, what are the levels of human knowledge of God? - What is the logical relation of the mentioned levels in the theology? Research Method This research uses a descriptive-analytical method to explain and analyze the levels of divine knowledge and how they relate to each other in Masnavi theology. We have tried to obtain a system of thought about Mulavi’s thought in the subject of research by extracting the relevant verses from the spiritual Masnavi and categorizing them under each subject. Masnavi’s descriptions and related books and articles have also been considered for this purpose. Discussion From the philosophers' point of view, cognition is hierarchical, or in other words, skeptical (severe and weak). Mulavi does not speak in the style of philosophers and their terms, however, some philosophical points and issues can be found in his sayings. One of these issues is the issue of cognition in general and, consequently, divine knowledge. He considers man's knowledge of God to have levels and degrees. By philosophical analysis of Mulavi’s Masnavi theology in the field of religious knowledge, three levels of knowledge can be extracted: superficial, acquisitive and exploratory. Each of these three types of knowledge has their own characteristics. 3-1. Superficial knowledge: As its name implies, this kind of cognition is not in principle worthy of the name of knowledge; It usually occurs spontaneously and involuntarily. This knowledge is not based on official sources and principles and is acquired by human beings as a result of daily interactions; just like a person who becomes acquainted with their language and customs because of living in an area. Regarding Mulavi’s mysterious words in the field of religion, some general examples of superficial knowledge can be listed as following: A) Imitation: Acceptance of religious teachings through worship and imitation of persons and sources - although they are reliable and trustworthy - is a clear example of superficial knowledge. B) Sensory and imaginary knowledge: Another example of superficial knowledge is sensory and imaginary knowledge, which is inevitable in some stages of human life. Mulavi says that it is not possible for everyone to be beyond the imagination; most mystics' revelations and observations are in the realm of imagination, and only a few of them step beyond the realm of imagination. 3-2. Acquisitive knowledge. Acquisitive knowledge is a cognition that is based on formal sources and foundations. A clear example of this is intellectual and experimental knowledge. Intellect and reasoning are the most basic tools for acquiring this type of knowledge. Mulavi "considers science and knowledge as the soul and spirit of the world that if we consider all the phenomena and truths of the universe as a body, knowledge is its soul" (Jafari, 1361: 1, 468). Mulavi considers the sciences and intellectual teachings of philosophers, which are the result of tortuous arguments and are incapable of direct confrontation with the truth, as obvious examples of professional knowledge that is subject to the power of reason of the reasoner. 3-3. exploratory knowledge: Exploratory knowledge is the same as inner observations, which follow almost no rules of the intellectual and empirical sciences (sensory = scientific experience). Intuitive revelation and knowledge, without the mediation of scientific concepts and forms or the intervention of the rules of rational reasoning, arises in the heart of a person and brings with it such certainty that its bearer sees himself as needless of any argument. In Mulavi's theology, Exploratory knowledge has a transcendent status because love is born of it. In light of this, communication with the beloved will be enjoyable and transformative. He considers the love of God to have signs. One of the most important signs of love is humiliation and submission of the lover to the commands and prohibitions of the beloved. Conclusion In Mulavi’s theology, the path of God’s creation is not viewed from one angle and dimension. He tries to reflect and research the differences between the masters of religions and sects and even the masses of people in accordance with the mental capacity and the spiritual world of human beings. According to Mulavi, the knowledge of the beloved has levels that are related to each other and the path of divine sciences and knowledge inevitably fall into one of these three levels. The first is the level of superficial knowledge that all human beings experience. The distinctive feature of this stage is being influenced by feelings, emotions, relying on imitation and acquisitive sciences and knowledge. The majority of people remain at this stage; thus, their theology and religious beliefs may be mixed with superstitions and incorrect attitudes in theology. The second level is acquisitive knowledge. Its distinctive feature is based on rational cognition and appears after intellectual development and escape from the trap of imitation and imagination. At this stage, the damage caused by imitative sciences and knowledge and the interventions of imagination decreases, but it does not bring certain knowledge and true faith. In Mulavi’s theology, these types of knowledge are among the professional sciences that understand only the appearance of things and lack sufficient efficiency in theology. He mentions this group of sciences with descriptions such as "science of the body", "imitation science", " acquisitive science". The third level of knowledge in Mulavi's theology is the knowledge of discovery, which depends on completing the apparent purity, passing through the credit Qibla, and attaining the inner purity and the true Qibla. According to Mulavi, true faith is this latest level of knowledge, and the soul possesses it as a sacrifice that sacrifices all selfishness and the vanityof the soul to the beloved, and is the gateway to the truth and unity with him. In Mulavi's system of romantic theology, there is a kind of logical order and connection between the mentioned levels. The superficial level of the introduction is the professional level and the professional level of the introduction is the exploratory level. References 1- The Holy Quran . 2-Company Zarea, Mehdi, 1999, Rumi and Human Existential Issues , Tehran: Negahe Moaaser. 3-Ghanei Khozaei, Mahnaz, 2011, Ethics in Rumi's View, Existence and What , Tehran: Negahe Moaaser. 4- Golpinarli, Abdolbaqi, 2002, Prose and Explanation of Masnavi Sharif , translated and explained by Tawfiq Sobhani, 3th edition, Tehran: Ministry of Culture and Islamic Guidance Publications. 5-Hassanzadeh, Saleh, 2009, "Rumi's understanding and perception of God, the world, man" , Mirror of Knowledge, vol.18, pp. 99-124. 6-Homayi, Jalaluddin, 2006, Interpretation of Rumi's Masnavi (Ruminameh) , 6th edition, Tehran: Homa Publishing. 7- Jafari Tabrizi, Mohammad,Taghi .2003 , Factors of Attraction of Rumi's Sayings , Tehran: Institute for Compiling and Publishing the Works of Allameh Jafar. 8-Jafari Tabrizi, Mohammad Taghi, 1982, Interpretation and Critique and Analysis of Masnavi, 8th Edition, Tehran: Islamic Publications. 9- Jafari, Mohammad Taghi, 2009. Rumi and Worldviews , 7th edition, Institute for Compiling and Publishing the Works of Allameh Jafari. 10-Kashefi, Mullah Hossein, 2007, The lips of Masnavi , edited by Nasrullah Taqvi, third edition, Tehran: Asatir Publications. 11-Louis p.pojman, 1987, philosophy of Religion : an onthology, The university of Mississippi Secound Eddition, company Belmont , California wadsworth publishing. 12-Michael Peterson , William Hasker , Bruce Reichenbach and David Basinger. 1991, Reason and Religious belief , An introduction to the Philosophy of Religion, New York, oIxford, Oxford university press. 13-Patterson, Michael et al. 2000, Wisdom and Religious Belief , translated by Ahmad Naraghi and Ebrahim Soltani, Tehran: Tarhe Now. 14-Rumi, Jalaluddin Mohammad, 2008 , Letters and Meetings of Sabeh , Introduction by Javad Salmasizadeh, 4th Edition, Tehran: Iqbal Publications. 15-Rumi, Jalaluddin Mohammad, 2009, Fihe Ma Fih , Corrected by Badie'alzaman Forouzanfar, 2th Edition, Tehran: Paul Publications in collaboration with Akhlaq. 16-Rumi, Jalaluddin Mohammad, 2002, Generalities of Shams Tabrizi , Introduction to Badi'at al-Zaman Forouzanfar, Tehran, Amirkabir Publications. 17-Rumi, Jalaluddin Mohammad, 1996, Masnavi Maanavi , edited by Reynold Allen Nicholson, Tehran: Zarrin Press. 18- Sabzevari, Mollahadi, 1996, Description of Masnavi , by Mostafa Boroujerdi, Tehran; Ministry of Culture and Islamic Guidance Publications. 19-Shahidi, Jaafar, 2003, Description of Masnavi , 4th edition, Tehran: Scientific and Cultural Publications. 20- Shaleh, Felisin, 2000, Understanding the method of science or scientific philosophy , translated by Yahya Mahdavi, 5th edition, Tehran: University of Tehran. 21-Soroush, Abdolkarim, 2002, Romantic Gambling , 5th Edition, Tehran: Serat Cultural Institute. 22-Soroush, Abdolkarim, 1996, The Story of the Lord of Knowledge , Tehran: Serat Cultural Institute. 23-Tadayon, Ataullah, 1991, Maulana and the storm of Shams , first edition, Tehran: Tehran Publications. 24-Zamani, Karim, (1996), Comprehensive Description of Masnavi , 3th Edition, Tehran: Ettelaat. 25-Zamani, Karim, 2010, Minagar of love (thematic description of Masnavi Manavi), 8th edition, Tehran: Nashr-e Ney. 26- Zarrinkoob, Abdolhossein, 2003 , Broken Ladde r, Tehran: Sokhan Publications. 27-Zarrinkoob, Abdolhossein, 1987, Secret of the pipe , (two volumes) Tehran: Ilmi Publications. 28-Zarrinkoob, Abdolhossein, 2005, Step by Step to Meet God , Tehran: Elmi Publications. 29-Zarrinkoob, Abdolhossein, 1988, The Sea in a Pit , Second Edition, Tehran: Scientific Publications.
تبلیغات
