تحلیل حس شنوایی از دیدگاه مولوی (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
بیان مسئله: در نگرش مولوی به حواس پنج گانه ظاهری آدمی، حس شنوایی جایگاهی ممتاز و برتر دارد؛ بنابراین مولوی با توجه به ساحت بیرونی انسان و با نگرش فیزیولوژیک، حس شنوایی را نخستین و مهم ترین حس فعال انسان برای ادراک دنیای محسوسات می داند. این حس در پیوند با دل و درون آدمی، زمینه های تکامل حقیقی انسان را با شنیدن سخنان بزرگان فراهم می آورد. ازسوی دیگر با توجه به ساحت درونی انسان و با نگرش معرفت شناسانه، گوش باطنی را از مراتب وجودی و روحی آدمی می داند که دراثر رفع حجاب ها، موجب درک و فهم سخن و صدای جماد و نبات و عالم عرش و فرش می شود. روش: این مقاله به روش تحلیلی به واکاوی نگرش مولوی درباره حس شنوایی در ساختمان آفرینش آدمی می پردازد. یافته ها و نتایج: مولوی بر آن است که انسان ها، ضمن بهره گیری از حس شنوایی برای ارتباط با دنیای بیرون، باید تاحدّ امکان بکوشند تا مرتبه حس شنوایی ظاهری را به مرتبه شنوایی باطنی برسانند و آن را تکامل بخشند تا از صوت عالم بالا و ذوق و وجد روحانی حاصل از آن بهره مند شوند؛ نیز ازپی آن به صدا و آواز حق برسند (گفت پیغمبر که آواز خدا/ می رسد در گوش من همچون صدا).Analysis of the Hearing Sense from Molavi’s Standpoint
In Molavi’s attitude, the sense of hearing has a privilege and superior position compared to the other human senses. according to the external dimension of humanity and based on the physiological attitude, he apparently sees hearing sense as the first and most important active sense contributing to human perception of sensible words. Listening to the elders’ words provides true development in human beings. On the other hand, reading the texts written by humans with epistemological attitudes is considered to serve as an existential and psychological inner ear, which makes it possible to comprehend and receive heavenly words and revelation when the veils are removed. The present study analyzed Molavi’s attitude towards the position of ears in the creational framework of human beings, which has resulted in human’s use of sensory ears to communicate with the outside world. Ears must work as for as possible to help the hearing sense ultimately reach the level of inward hearing and deeply benefit from the sounds of sublime words, thus seeking to reach perfection. Introduction One of the basic topics in the study and discussion of ancient Greek philosophers, Islamic scientists, and European sages is the discussion of the tools of human knowledge and perception of the outside world and their own emotional states. Different philosophical schools have addressed the quality and manner of this knowledge. Philosophers have always asked these questions: How are human perceptions found? Is the basis of these perceptions the five external senses, the internal five senses, or a sense beyond the external and internal senses? Is perception a material phenomenon that is formed through the external senses in the evolution of matter and reaching a certain stage? Or is it an abstract phenomenon and a type of existence that is achieved with internal senses different from matter? Philosophers such as Plato, Aristotle, Farabi, Avicenna, Descartes, John Locke, and others have expressed numerous diverse and sometimes conflicting opinions and statements that deserve to be examined in an independent study. In this regard, the present study aims to analyze Molavi’s attitude towards the position of the hearing sense in the creational framework of human beings. Review of the Literature Zarrinkoob (2004) believes that Molavi is one of the thinkers who is influenced by the Quranic teachings in dealing with the five external senses (especially the sense of hearing) and derives his opinions and thoughts “because of his involvement in the secrets and mysteries of the Quran from the source of revelation” (p. 16). He is also influenced by the opinions of earlier philosophers such as Avicenna on the subject of direct knowledge. Therefore, he finds a unique mystical attitude to the outer and inner spheres of man. Through this attitude, he considers the five external and internal senses from the illuminations and manifestations of God in the building of human creation, which, while understanding and receiving the forms of the material world and meaning, are the guide of man to the source of truth. In the attitude of Molavi, among the five senses of human appearance, the sense of hearing has a privilege and superior position to the other senses of humans. Molavi, according to the external dimension of humanity and with physiological attitude, sees the apparent ear as the first and most important active sense of human perception of sensible words, which provides the true development of human beings through listening to the words of the elders. On the other hand, the inner aspect of humans and epistemological attitudes of the inner ear are considered to be existential and psychological dimensions. Due to the removal of the veils, they make it possible to comprehend and receive the word of heaven and revelation. According to the conducted studies, there is no independent study entitled ‘analysis of hearing sense from Molavi's point of view’. Therefore, this study aims to fill this gap. Methodology The present analytical study investigates the attitude of Molavi about the position of the hearing sense in human creation. The study uses library resources to answer the following research questions: Why is the sense of hearing superior and more important than other external human senses? What are the degrees of sense of hearing in Molavi's mysticism? What is the relationship between the sense of hearing and the human heart? In Molavi's attitude, what things become the veil of the sense of hearing? What are the factors affecting a better understanding of the sense of hearing? Results The results of the study showed that Molavi is influenced by Quranic teachings as well as the opinions and words of the sages and philosophers before him. This shows the close relationship between Quranic and mystic sciences and natural sciences. In the Qur'an and Molavi's mysticism, the status and rank of the sense of hearing are superior and more important than other external human senses for the following reasons: 1) direct activity of the sense of hearing after birth, 2) perceiving the sense of hearing in the matter of learning and studying science from the outside world and transferring it to the inside world, 3) non-stop activity of the sense of hearing in all circumstances, and 4) stopping speech during the activity of the sense of hearing. Molavi has three scientific, educational, and mystical views about the place of the sense of hearing in the structure of human creation. From the scientific point of view, he is placed in the position of a physiologist and considers the sense of hearing as the first active human sense. From the educational perspective, like educational scientists, he considers the sense of hearing in interaction with the power of speech that is effective in creating social communication and healthy behavior. In the mystical view, inspired by the Quranic verses, he considers the inner ear to be one of the existential and spiritual levels of man. In light of God's revelations and manifestations, Molavi considers all creatures of the world, from inanimate objects to plants and from particles to galaxies, to have a level of hearing.
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