جستاری در مقایسه و تطبیق وجوه اشتراک جذبه و کشش در عرفان مولوی و عطار (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
بیان مسئله: برخی معتقدند تأثیرپذیری مولوی از عطار تا آنجاست که مثنوی ازنظر شکل و قالب و اشتمال بر حکایات، کاملاً متأثر از آثار عطار است؛ به همین سبب این پژوهش به دنبال معرفی جذبه و کشش و نشان دادن وجوه اشتراک این دو عارف در این موضوع است. کشش در اندیشه عارفان موهبت خاصی است که خداوند برای انسان رقم می زند. در اندیشه عرفانی، عارفان آدمیان را برای رسیدن به کمال روحانی به جهدی مستمر دعوت می کنند؛ اما از نظرِ آنان جهدِ خالی از عنایت، بی ثمر است. بسیاری از صوفیان نامدار و تأثیرگذار، اصالت و اهمیّت را به مجاهده و تلاش سالک داده اند و جذبه و عنایت را فرع دانسته اند. برخی دیگر از عارفان بزرگ نظیر مولانا و عطار، کشش را اصل دانسته اند و معتقدند چنانچه جذبه و کشش نباشد، تلاش سالک راه به جایی نمی برد. روش: این پژوهش به روش توصیفی تحلیلی و با استناد به منابع کتابخانه ای به انجام رسیده است. یافته ها و نتایج: نتایج به دست آمده نشان می دهد مولوی و عطار برای تکمیل دین و شریعت عارف و برای رسیدن به معبود، بیشتر به جذبه تمایل دارند و دارای وجوه اشتراک بسیاری در این زمینه هستند؛ از نظر آنها، مجاهدت های سالک تنها تا جایی لازم است که نور جذبه بر سالک بتابد و سالک به مقصود برسد.Common Features of Attraction and Rapture in Mulavi and Attar's Mysticism
Some believe that Mulavi's influence on Attar is so great that they consider Masnavi to be completely influenced by Attar's works in terms of form, format, and anecdotes. For this reason, this study seeks to introduce the attraction and rapture and show the common features of these two mystics in this regard. In the mystics' thought, attraction is a special gift given to man by God. Although in mystical thought, mystics invite people to a continuous effort to reach spiritual perfection, in their views, effort without grace (providence) is fruitless. Many eminent and influential Sufis have given originality and importance to the effort and struggle of the seeker and considered rapture and grace as secondary. Some other great mystics such as Molana and Attar consider attraction as the principle and believe that if there is no attraction, the seeker's effort will not lead anywhere. The obtained results indicate that Mulavi and Attar have a greater desire for rapture in order to complete the mystic's religion and sharia and to reach God. They have many features in common in this respect. And in their view, the seeker's efforts are necessary only to the extent that they let the light of rapture shine on the seeker and the seeker reaches the goal. Introduction It could be argued that the most attractive, readable, and influential part of Persian literature is associated with the topics of religious studies, love, mysticism, Sufism, mystics, Sufis, and their words of wisdom and beautiful literary anecdotes. This is due to the compatibility and harmony of those contents with the human soul, which is far away from its origin. In this regard, the sciences related to religion and mysticism have been considered the apex of sciences. Mysticism is the only science that has no purpose and goal other than connecting man to God. Just as every science has a set of major and basic terms and concepts, and clarifying them makes the understanding and comprehension of that science much easier for the reader and listener, evolution and expansion of that science makes the reader closer and more interested in its purpose and goal. Mysticism as science also has its own concepts and interpretations. This study examines attraction and rapture in the poetry of Mulavi and Attar as leading poets in mystical poetry and further investigates the mystical thought of Attar and Mulavi in relation to the concept of attraction and rapture. It then compares the views of these two prominent poets and mystics because both poets believe that in order to connect with God, the essence and basis of attraction and rapture on the part of God (Hazrat Haq) is necessary and essential so that the seeker can reach the final destination with effort and struggle. Review of the Literature Mystics believe that attaining the truth and spiritual perfection is possible in two ways: 1) The honest individual effort that leads the seeker to the court of truth: One of the ambiguous points of the discussion of attraction and rapture, which this study seeks to explain, is the necessity of attraction in certain subjects such as knowledge, monotheism, and mystical conditions. The other issue is the examination of the assumption of the abrogation of the duty of the seeker based on the teachings of Mulavi and Attar, with the explanation that whether the position of attraction and rapture means the destruction of effort. Or is the position of attraction the result and product of hard work? It seems that one of the serious ambiguities in this regard is its proof or negation in the thought of Attar and especially Mulavi. 2) It is God's attraction and providence (grace) that makes the servant get close to God without effort or after a little effort and seeking: In this regard, in one verse of Mulavi, it is said that: If the pull (inspiration) of God comes (to thee) /the running water will bubble up from the earth without thy well having been dug (sic.). It should be noted that the light of divine attraction and rapture has various levels and degrees, the radiation of which depends on the seeker: First, it depends on the wisdom, expediency, and providence of the Almighty, and secondly, on the talent, capacity, ability, and readiness of the seeker to receive the light of attraction. That is, sometimes a little attraction and inspiration pulls the servant forward, sometimes it puts him on the path, and sometimes it may lead someone to his destination. As it can be understood from all the sayings of the mystics about attraction, attraction in mystical terms is a divine gift that is given to the people of perfection by meeting certain conditions. In mystical texts, attraction is often mentioned in contrast to spiritual conduct (seluk), in such a way that in a common classification by Seyedan (2016), “people of perfection are divided into four groups: seekers (salekan) (non-fascinated seekers), the fascinated (the non-seeker fascinated), fascinated seekers, and those who are fascinated by seeker” (p. 32). Methodology This study adopts a library-based and comparative analytical research method and seeks to answer the following three research questions: 1) What are the places of attraction and rapture and their reflection in the works and thoughts of Mulavi and Attar? 2) What is the meaning of attraction and rapture in mystical spiritual conduct? 3) Is there a difference between attraction and rapture from Mulavi and Attar's points of view? Results Attraction and rapture are important and fundamental principles and strong pillars of the magnificent building of Mysticism and Sufism. Attraction is used with expressions such as ‘providence’, ‘grace’, ‘rapture’, ‘look’, ‘success’, and ‘kindness’ is a light that shines on the heart of a servant from God. It is considered God's special attention and grace to a servant, which makes him get closer to God without suffering and struggle or after a little effort. This attraction depends on God's expediency, wisdom, and providence and does not include every seeker. Perhaps those who endure many years of struggle and hardship until the end of their lives never succeed in receiving the light of attraction, and their efforts do not yield results and do not lead to success. On the other hand, there are those who, without fierce and long struggles, receive God's grace, and the light of divine attraction shines on them. That is, they travel a hundred years overnight. The seeker is obliged to strive and struggle and should not give up striving and struggling for the illusion of receiving and reaching the light of attraction, or even be seduced by his worship and efforts because grace and attraction come from God and no one can predict it. Therefore, the role of man is to do God's commandments. According to most mystics, as long as man is alive and breathing in this world, he should not reduce the level of his duties and obedience, even after attaining divine attraction. Nevertheless, according to a number of mystics, who are not few, after a servant has received God's grace and attraction, he no longer needs to strive and worship, and he is not obliged to do anything because all those actions and efforts taken to reach this level have been like tools that are not needed and not useful after achieving the goal. Among the great Iranian mystics and thoughtful poets, Mulavi and Attar more than others have discussed attraction and effort and how they are. Mulavi, who considers himself a student of Attar and mentions his greatness and magnitude everywhere, has differences from his master regarding this issue. While Mulavi calls the seeker to strive and struggle and tells him that his effort is the Dawn of Victory, he considers rapture to be prior to struggle and effort. It indicates that Maulvi is more inclined towards attraction and rapture, and in his opinion, the seeker's effort is useful as long as the light of attraction shines on him and the bird of rapture casts a shadow over his head.
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