مشرب عرفانی شاه داعی الله شیرازی (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
بیان مسئله: یکی از موضوعات اساسی در پژوهش های عرفانی، شناخت سنت و مشرب عرفانی هر عارف است. درواقع تبیین سنت و مشرب عرفانی عارفان، نخستین گام در شناخت آرا و اندیشه های آنان است. این پژوهش با هدف تبیین سنّت و مشرب عرفانی شاه داعی شیرازی با روشی مضبوط و علمی انجام شده است. روش: نویسندگان در این پژوهش می کوشند با روشی توصیفی تحلیلی، نخست با بررسی هدف و غایت عارف، روش رسیدن به هدف، موضوعات و مفاهیم مطرح شده درآثار وی، نظام تربیتی و زبان عرفانی او، به تعیین سنّت عرفانی شاه داعی بپردازند و سپس مشرب عرفانی وی بررسی شود. برای تبیین مشرب شاه داعی، به مبدأ و مقصد سیروسلوک و مراحل میان مبدأ و مقصد پرداخته شده است. یافته ها و نتایج: با بررسی این موضوعات، تلفیقی از سنّت اول و دوم عرفانی را اندیشه های شاه داعی می توان دید؛ به طورکلی می توان گفت مشرب عرفانی شاه داعی در بحث نظری به سنّت دوم عرفانی گرایش دارد و در سلوک عملی منطبق با سنّت اول عرفانی است.The Mystical Disposition of Shah Dai Allah Shirazi
One of the basic topics in mystical research is to know the mystical tradition and disposition of each mystic. In fact, explaining the mystical tradition and disposition of mystics is the first step in recognizing their opinions and thoughts. The present study has been done with the aim of explaining the mystical tradition and disposition of Shah Dai Shirazi in a solid and scientific way. In this research, using a descriptive-analytical method, first, the mystical disposition of Shah Dai was determined by examining the goal and purpose of the mystic, the method of achieving the goal, the topics and concepts raised in his works, his educational system, and mystical language. Then, his mystical tradition was examined. In order to explain his mystical tradition, the origin and destination of the mystical journey and the steps between the origin and the destination are discussed. Examining these cases, we consider a combination of the first and second mystical traditions as Shah Dai’s ideas. In general, it can be said that the mystical mystic in the theoretical discussion belongs to the second mystical tradition and in practice behaves in accordance with the first mystical tradition. Introduction From the beginning of Sufism and Islamic mysticism, although the mystics shared the same principles, they differed in their behavior. With the passage of time, these differences became deeper and wider, and the basis for the emergence of different methods and dynasties was provided. From the 6th century, these differences became more fundamental and gradually showed themselves in the principles. With the peak of these differences in the 7th century, the foundations and principles of Gnosticism underwent evolution and transformation until new boundaries were formed in Islamic Gnosticism and new methods and principles emerged. These ways of thinking are fundamentally different from other ways in method, approach, goal, subject, and language and are known as the second mystical tradition. Shah Dai Allah Shirazi is one of the greatest mystics who lived in the 9th century AH. He is one of the caliphs of Shah Nematullah Vali Kermani and has been giving lectures in Shiraz for thirty years. First, he gave his hand of devotion to Sheikh Abu Ishaq Bahrami, then he went to Kerman in order to fulfill his soul and desire to visit Shah Nematullah Vali. He has an honorable position as a poet and thinker. Review of the Literature Mystical insight is a set of characteristics and criteria that can be used to achieve the perspective and thought of a mystic and to determine his method in the path of mysticism. The vision of each mystic, like the personal style of poets, has subtle and sometimes imperceptible differences from the vision of other mystics. The first step in explaining the mystic's mysticism is to determine his mystical tradition. To deal with this issue, several issues are examined: 1) goal and destiny, 2) method of reaching the goal, 3) topics and concepts, 4) educational system, and 5) mystical language. Methodology The current research is based on the works of Shah Dai Shirazi, including the generalities of Divan poems, treatises, and Golshan. The purpose of this study is to investigate the mystical view of Shah Dai and to explain and analyze his mystical vision, that is, to express the background and sources of mystical works and the way, thought, and destiny that he followed. This research has been done using the library documentation method and analytical-descriptive approach. First, notes were prepared from Shah Dai's books on the topics in question, and then these notes were separated. The notes related to each topic were placed together. Result By examining the mystical vision of Shah Dai, we observe a fusion of the first and second mystical traditions. It is necessary to know the issue of existence in the discussion of the goal and destiny and the achievement of knowledge, like the mystics of the second tradition, in addition to knowing the man and knowing the truth. Shah Dai talks about reaching knowledge. Regarding the method and means of attaining knowledge, although like the mystics of the second tradition, besides discovery and intuition, he also gives credit to intellectual and narrative methods. However, he considers love superior to discovery and intuition. Subjects and concepts also have different forms and contents in the mystical vision of Shah Dai. In his works, in addition to the topics and concepts of the first tradition, we also see the special topics of the second tradition, such as the perfect human being, fixed nobles, and the unity of existence. In addition, some concepts in the intellectual system have traces of both traditions, such as monotheism, manifestation, etc., these concepts mostly represent the integration of the first and second mystical traditions in the works of Shah Dai. Shah Dai's educational system, like the mystics of the second tradition, is based on a disciple and on the basis of master and a student. Although the disciple relationship is very prominent in his works, signs of the master-student relationship can also be seen in some of his treatises. In the discussion of vision and expression of origin and destination and according to authorities, Shah Dai's thought system is in accordance with the first mystical tradition, and what he presents about the course and conduct is fundamentally different from the second mystical tradition.
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