چکیده:
Based on Mowlavi’s (Rumi) Mathnavi، death is not a sudden event that terminates man’s life. It is an event that continues throughout a lifetime. People experience it many times and in different forms before they actually die. This claims is rooted in Mowlavi’s beliefs that there are stages and types for death. Based on Mowlavi’s Mathnavi، sleep، evolution، changes in "Continual Creation"، and deliberate death are but some of the types of death man can experience. Although these may seem figurative at the first glance، they actually arise from other fundamental beliefs expressed in Mowlavi’s Mathnavi. The kinds of conclusions and discussion presented in Mowlavi’s Mathnavi about types of death reveal that Mowlavi’s considers these not figuratively but as real types of death. He regards all these as experiences of death and believes that by making death tangible and by eliminating the fear of death that results from ignorance، he can develop insight on this issue.
خلاصه ماشینی:
Rumi's perspective in the Masnavi can be a good solution; besides not considering death to be the end of life and unknowable, he even finds it to be a pervasive phenomenon intertwined with the fabric of life, because he believes: «این همه مردن نه مـرگ صـورت اسـت »(مثنـوی ، ٥/ ١٨٢٥); death is a phenomenon inclusive of physical death and includes numerous types, some of which a human can experience in their own life.
This article is based on a careful study of all the verses of the Masnavi and the selection of verses in which Rumi refers to sleep, continuous creation, evolution, and voluntary death as death or containing death, and has drawn conclusions related to physical death from them.
In this article, we have attempted, after a brief clarification of the meaning of symbol and simile, and providing examples of the similes and metaphors of the Masnavi regarding death, to study the relationship of each of these matters (evolution, continuous creation, etc.
According to Maulana's belief, human existence passes through a step-by-step process from mineral, plant, and animal, and finally reaches the human stage; Rumi considers this process to be accompanied by death and rebirth.
Although the transformation of forms is completely unconscious, Rumi intends to create and instill that awareness and to deal with them in the form of a conscious experience: Therefore, the constant relationship of creation with death is not a metaphorical relationship; rather, since the world perishes every moment and becomes existent again in another instant, the expression of death and return indicates a real relationship.
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