چکیده:
Rumi's Masnavi is called the «Quran of the non-Arabs». This valuable and sublime work is full of mystical thoughts, teachings, and knowledge. Important topics of mysticism and Sufism such as trust in God (Tawakkul), contentment (Rida), submission (Taslim), asceticism (Zuhd), love (Mahabbat), patience (Sabr), repentance (Tawba), annihilation (Fana) and subsistence (Baqa) and the like can be examined and analyzed in it. Rumi has expressed many important mystical topics, which have also been addressed in Sufi texts, in the form of stories, in a practical way and with a special passion and fervor, and through this method, he has made them more attractive and influential. This method has attracted many audiences. One of these mystical topics is repentance, which is particularly examinable in the story of «Pir Changi». Among mystics and Sufis, there are various views regarding repentance. Rumi's view of repentance initially seems contradictory and dualistic. In this story, Rumi explains repentance from the beginning of the heart's awakening to the ultimate state of immersion and annihilation. Other important elements worth examining in this story are sleep and dreams. Sleep and dreams in this story are messengers of connection with the world of meaning. In this story, Rumi agrees with those who believe that in the highest degrees of repentance, the repentant sinner is conscious, and he must let go of his own existence and repent from repentance itself.
خلاصه ماشینی:
"The Sin of Repentance" Analyzing the station of repentance from good to evil, in the story of "Pir Changi" from Rumi's Masnavi 1 Seyyed Ali Asghar Mirbagheri Fard Associate Professor of Persian Language and Literature, University of Isfahan, Isfahan Ashraf Khosravi ** MA in Persian Language and Literature, University of Isfahan, Isfahan (Received: 2011/02/22, Accepted: 2011/08/10) Abstract Rumi calls the Masnavi "the Quran of the non-Arabs.
In mystical texts, the life stories of those are seen who were once drowned in sin and impurity, and suddenly awakened from the sleep of heedlessness, repented for their past, and were transformed into a perfect human and an aware gnostic.
(D 1, 2219) Pir Changi awakens from the sleep of heedlessness, sets his foot on the path of seeking, turns his heart away from the familiarities of nature and the self, turns toward the threshold of Truth, and the Truth reveals to him the beauty of a perfect Sheikh.
Our intention here is not inabat in this sense, but rather the classification attributed to Dhul-Nun al-Misri and Ibn Ata. The repentance of Pir Changi is of the type of Tawbat al-Istijabat; because in this story, fear of the punishment of God Almighty is not seen; rather, Pir Changi is ashamed of his sin in his seventy-first year and of the grace and generosity of God, and his weeping and wailing are the result of shame, not fear of punishment.
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