چکیده:
The discussion of 'religious pleasure' and 'intellectual pleasure' is one of the important topics in the Masnavi, which will remain incomplete without a precise understanding of the theoretical foundations and the mystical school of Jalal al-Din Rumi. From Rumi's perspective, the concept of pleasure is undefinable, and he considers its origin to be an internal matter. While dividing pleasure into real and metaphorical, he considers true pleasure to be found in abandoning fleeting pleasures. In his view, religious pleasure is worthy of virtuous human beings. Rumi has a firm belief in the flourishing of religious knowledge in the light of reason. When a person passes their religious and creedal principles through the sieve of reason, they can willingly commit to its requirements. Rumi's avoidance of imitation (taqlid) also stems from this point. Ultimately, Rumi prizes the pleasure of religious and faithful intellect—which discovers and perceives truths—because it is the guardian of the inner self and the spiritual realms of the seeker. According to Rumi, religious and intellectual pleasure have requirements and consequences that lead to the realization of pleasure. These include the intellect's inward vision, companionship with the wise, disregard for the whims of the soul, guidance by reason, and consultation with the intelligent.
خلاصه ماشینی:
Religious and Intellectual Pleasure in "Masnavi Ma'navi" and Some of its Requirements and Consequences Mohammad Reza Dehghan Kalishadi 1 Abbas Izadpanah 2 Abstract The discussion of "religious pleasure" and "intellectual pleasure" is one of the important topics in the Masnavi, which will remain incomplete without an accurate understanding of the theoretical foundations and the mystical school of Jalal al-Din Rumi.
(ibid: Vol. 6: 3421) Rumi continues, by comparing the pleasures of this world with the world of the hereafter, saying that Almighty God made four streams of milk, honey, wine, and running water flow beneath the Throne.
His soul is not satisfied with transmission / Rather, his certainty comes through the eye of the heart (ibid: Vol. 6: 12-4411) In any case, Rumi considers religious pleasure to be when a human opens a window in their heart towards the sun of divine manifestations, just as Sabzavari said in the commentary of this verse: "opens a door towards the world of meaning", (Sabzavari, 1375: 218) and what pleasure could be higher than this...
(Molavi, 1380: Vol. 2: 8-277) Rumi has a firm belief in the blossoming of religious knowledge in the light of reason, and he does not accept blind and imitative religious belief; rather, he considers belief in the teachings of prophets desirable only when accompanied by rational proof.
(Ibid: Vol. 4: 60-3259) Rumi also considers reconciliation with the Universal Reason and following its guidance as the condition for enjoying intellectual pleasures.
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