چکیده:
The fundamental issue in this research is the concept of monotheistic thought in the works of Sana'i. This thought constitutes an important part of the ideas of most Muslim mystics. In three sections, the author attempts to demonstrate the monotheistic thought in the works of Sana'i. To this end, after mentioning Tawhid (monotheism) and its types, in the first section, it states that Sana'i's intention regarding existential monotheism is to emphasize its intuitive aspect. In the second section, it explains that Sana'i, in an Ibn Arabi-like manner, has mentioned the paths to the knowledge of God by discussing characteristics such as anthropomorphism (tashbih) and transcendence (tanzih), self-knowledge, divine names and attributes, and the acknowledgment of the creation of servants' actions. In the third section, five important conditions are enumerated as the primary requirements for the realization of monotheism from Sana'i's perspective, which are: removal of human limitations, sincerity (ikhlas), trust in God (tawakkul), detachment (tafrid), and abstraction (tajrid). The goal of the present research is to examine and prove the possibility of praising, knowing, and making known the Almighty, in such a way that one can believe in 'anthropomorphism within transcendence' and 'transcendence within anthropomorphism' (exactly in the Quranic manner), especially since great mystics after Sana'i, such as Attar and Rumi, are the expanders of his monotheistic view.
خلاصه ماشینی:
In the second section, it states that Sanai, similar to Ibn Arabi, has mentioned the ways of knowing Allah by discussing characteristics such as tashbih (anthropomorphism) and tanzih (transcendence), self-knowledge, divine names and attributes, and acknowledging the creation of servants' actions.
For this reason, he regards man as being like a child who does not have the capacity to speak about the Truth: {SHis making is prior#His non-existence is the certainty of His essenceS} (Sanai 1377:87) {SForever with temporal existence, the child is contingent#Even if the pure one is beyond this heavinessS} (ibid:127) {SDo not engage in self-talk regarding eternity#O you who do not know, return from eternityS} (ibid:110) {SSince it has made your pride and shame a path#O temporal one, what business do you have with eternity?S} (ibid:109) {SThe form is not void of temporal creation#It is worthy of an everlasting gloryS} (ibid:65) In the sayings of the Sufis, that which fills the void between the temporal (hadith) and the eternal (qadim) and joins them together is existential Tawhid (Unity of Existence), which, without the suspicion of union (ittihad) or incarnation (hulul), eliminates any otherness between the creation and God. Despite its denial and error by some masters, its intuitive experience also exists among the ancients (Attar 1372:235-238).
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