چکیده:
The Masnavi Ma'navi is one of the great mystical works in which Rumi, through his Quranic discourse, provides many teachings and doctrines to seekers. He also holds specific views in the field of interpreting Quranic verses and, with his mystical passion, has attempted to explain various semantic aspects of the Quranic verses. The first person to compose a Masnavi by imitating Maulana and benefiting from the teachings of the Masnavi Ma'navi was his son, Sultan Walad; although he achieved new experiences in the realm of mysticism, his intellectual poetic work is heavily influenced by the greats of the Mevlevi order, especially his father, Maulana. Reflection on his trilogy of Masnavis shows that many of Maulana's Quranic interpretations are reflected in these works. In this essay, the authors examine Maulana's views regarding interpretation and the specific meanings he expresses from Quranic verses, revealing the extent of their influence in the Masnavis of Sultan Walad. Based on the results of this research, it is evident that Maulana, and Sultan Walad following his example, consider their speech to be an interpretation of the Quran and believe that the words of passing saints, such as revelation, are a guide for humanity; thus, the interpreters of the Quran are the divine saints, not the jesters of desire. In their view, the Quran has multiple semantic layers, and relying solely on the literal meaning of the Quran is in no way worthy of men of God. Maulana maintains that reaching saints only perceive up to the third layer of the Quran, but Sultan Walad believes that spiritual individuals perceive up to the third layer, while the perception of other semantic layers is exclusive to the saints of the Beloved.
خلاصه ماشینی:
من بشر من مثلکم یوحی الی Since I was dark in my essence Revelation, my sun, gave such light I have darkness in proportion to the suns I have light for the darknesses of souls (Molavi, 1363, Vol. 1: 225) Sultan-Walad also, through the interpretation of the luminous verse "قُلْ إِنَّمَا أَنَا بَشَرٌ مِّثْلُكُمْ يُوحَى إِلَيَّ", believes that the humanity of the Perfect Man (Prophets and Saints) pertains to the self (nafs), which in the beginning of his actions was dependent upon it and acted according to physical requirements; however, when he is saved from the dominion of the self and reaches Divine subsistence, although he remains among people in appearance, he is under the dominion of God and has been liberated from the lasso of physicality: "A seeker who has been annihilated in himself and has become non-existent...
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