بررسی و مقایسه تقدیر، عشق و دنیاگریزی در آثار فلوطین و جامی (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
تقدیر، عشق و دنیاگریزی از اساسی ترین مبانی فکری مشترک حکیمان ذوقی چون فلوطین و شاعرانی عارف همچون جامی است. حکیمان ذوقی معتقدند که مبدأ هستی و معاد انسان بر پایه تقدیر الهی است که به لطیفه عشق یعنی گرامی ترین لطف خداوند مزیّن شده است. انسان به جذبه این عشق می تواند از موانع ظلمت نفس نجات یابد و به جانب کمال و قرب محبوب حرکت کند. در این پژوهش به شیوه توصیفی-تحلیلی سعی بر آن است تا مفاهیم تقدیر، عشق و دنیاگریزی با تکیه بر نظرات فلوطین و نورالدین عبدالرحمن جامی مورد بررسی قرار گیرد. این پژوهش در پی یافتن جواب این پرسش است، فلوطین و جامی از چه منظری به سه مقوله تقدیر، عشق و دنیا گریزی نگریسته اند؟ یافته های پژوهش نشان می دهد که فلوطین و جامی تقدیر را به عنوان طرحی کلی بر عالم حاکم می دانند، این دو نهایتِ عشق را «واحد» و عشق های مجازی را صرفاً وسیله ای برای رسیدن به حق تعالی می دانند. هر دو معتقدند که دنیای زودگذر شایسته دلبستگی نیست و بر لزوم تزکیه نفس و ترک تعلقات تأکید می کنند.Examination and Comparison of Fate, Love, and World-Avoidance in the Works of Plotinus and Jami
Fate, love, and world-avoidance are among the most fundamental and frequently addressed intellectual foundations shared by thinkers of mysticism, such as Plotinus, and enlightened poets like Jami. Mystic philosophers believe that the origin, existence, and ultimate destiny of humans are based on divine fate, adorned with the delicacy of love, the most beloved grace of God. Human absorption in this love can lead to salvation from the veils of tyranny and luminosity in the creation of the realm, facilitating ascension towards perfection and eternal proximity. This research aims to analytically and descriptively explore the concepts of fate, love, and world-avoidance, relying on the views of Plotinus, a pioneer in the philosophy of mysticism. The study also investigates the perspective of Nūr ad-Dīn 'Abd ar-Rahmān Jami on these concepts. The author seeks to answer the questions of how Plotinus and Jami perceive fate, love, and world-avoidance, and what intellectual commonalities exist between them in this regard. The findings of the research show that Plotin and Jami consider destiny as a general plan governing the universe. These two extremes consider love to be "one", and virtual love is only a means to reach the Supreme. Both of them believe that the fleeting world is not worthy of attachment and emphasize the necessity of self-cultivation and giving up attachments.
Extended abstract
Introduction
Philosophical thinking of Plotinus and his followers was considered as the most important influential philosophical school in the philosophical, mystical and literary thought of the East. Plotin founded a new school by combining different philosophies and numerous sources, a school that was born from the combination of philosophy, religion and mysticism, and perhaps the most important reason why Muslims first turned to this idea is the compatibility between the principles of this school and the principles of Islam. Was. "The influence of Greek philosophy, especially the influence of Aristotle and the Neoplatonists, on Islamic philosophy is remarkable and prominent." (Collection of authors, 1390: 141).
On the other hand, Jami Arefi, a poet who used poetry, literature, and art to serve wisdom, mysticism, and philosophy. He is one of the few poets who was a mystic himself and had a valuable position in Sufism among the Sufis, and he held the mantle of leadership of the Naqshbandi sect. He was the greatest exponent of Ibn Arabi's thoughts and works. "Since the 8th decade of the 9th century, Jami's intellectual concern has been to know Ibn Arabi's views and works." (Mile Hervey, 2017: 266)
From their works and thoughts, it appears that according to God's desire and will, man has stepped into the circle of existence and in this world, he encountered love, which is the most noble deposit of God in the institution of existence, so that with its help, he can overcome the love of the world and in the direction of Nile ascends towards the eternal lover.
The purpose of this research is to examine the shared opinion of Plotin and Jami and to express the influence that Jami had on the basic and important terms of the three defining categories in mysticism, i.e. destiny, love and worldliness. This research intends to answer the following questions:
- What is the position of deep concepts such as destiny, love and worldliness in the eyes of a philosopher like Plotinus and a sage like Abdul Rahman Jami?
Did these two thinkers basically believe in destiny as a divine decree?
- What degree of credibility do these two thinkers attach to love and does virtual love have authenticity in their eyes or not?
Research methodology
This research has been done in an analytical-descriptive way, first the authors study the works of Plotin and Jami, and then through the review of books related to these two thinkers, and also by looking at the articles and researches that have been done in these fields, to analyze and The analysis of the ideas and thoughts of these two sages have been done to: explore the views of these two sages about destiny, love and worldliness and express the points of commonality and difference in their ideas and opinions about the above-mentioned matters
Discussion
In Plotin's view, "One" and "Good" are the same as the first source, that is, God, from whom the whole existence is abundant. Plotinus does not consider the creation of the world and its affairs to be accidental, but emphasizes that the sensible world is the product of reason, and through reason, one has made thoughts and laws the ruler of the sensible and sensible world and deals with the management of their affairs, from these thoughts and laws to the title mentions appreciation. By raising the issue of fate, Plotin does not deny free will and human effort, but considers free will to be a part of this program: "Fate exists and works in everything, but this does not mean that it destroys everything." (Ibid: 317)
In Plotin's view, in any situation we are wishing or longing, we are actually looking and loving. He divides love into physical and heavenly categories and says: "Dual aspects of desire cause two meanings of love: beauty causes physical production. Lustful love, which in itself is worse than heavenly love, is still good in so far as it is accompanied by wisdom through the spectacle of beauty and the desire to continue living in time. This love becomes bad for the first time when it ignores beauty and only seeks to satisfy lust. (Ibid.: 104)
Plotin is of the opinion that Ahud has no desire for people, and these are the people who, according to the rule of the ascending arc, have an innate desire for Ahud, and in order to achieve this, they must purify themselves and leave the world. "A soul that is purified with the help of virtues becomes a pure idea and wisdom, frees itself from the body and fully benefits from divinity and ascends to reason, that's why they say that a soul that becomes good and beautiful becomes like God." (Ibid,: 118)
Jami believes that the events of the world, whether good or bad, are all the result of God's will and destiny, and all are based on His grace and justice.
Conclusion
According to Plotin's point of view, fate, as a general plan that governs the sensible and sensible world, does not create good and bad, but includes both good and evil, and according to this plan, man has the power to determine his eternal happiness or misery. Jami, like Plotinus, considers fate to be valid and believes that fate and fate are unchangeable, but at the same time, man has the power to determine the good and bad of his actions.
Jami and Plotin consider ultimate love to be "unity" and look at virtual love as a means to reach true love, which is "the Supreme". From this point, we can see that Jami had a look at the Neoplatonists' teachings in his ideas and works.
But there is also an important difference in the perception of love between Jami and Plotin. Plotin considers the best love to be "Ahud", but he rejects Ahud's love for his servant. Jami considers love as a two-sided category and examines it in two downward and upward arcs. Plotin does not consider permissible love to be true, while Jami strongly considers virtual love to have value and validity and calls love in any case whether it is permissible or the truth.
According to the philosophy of Plotinus, the sensible world is only an image of the sensible world and it is in a much lower and weaker position than the sensible world, so it is not worthy of being close to the heart and one should try to conduct and purify the soul in order to make the soul beautiful. In the discussion of apostasy, Jami, like Plotinus and Islamic mystics, believes in the invalidity of the world and emphasizes the need to leave ties in order to reach the truth.
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