چکیده:
The present writing aims to examine Mulla Sadra's view regarding the aspects that distinguish the mystic from the prophet and to assess the views of Dr. Soroush and his colleagues on the issue of equating the prophet and the mystic. According to Soroush, the essential essence of revelation and mystical experiences is a common matter, with the difference being that the prophet, unlike the mystic, feels a new responsibility in pursuit of his religious experience, which is considered his concept of prophethood. In the realm of Transcendent Wisdom thought, true mystics hold a high position; however, this does not mean they are equal to the lofty station of prophethood. Mulla Sadra believes that the prophet is unique in the arc of descent (the station of divine revelation), and no mystic or any being fundamentally exists in this arc. However, in the arc of ascent, which is the epistemological station of both the prophet and the mystic, these two share commonalities in the revelation and intuition of the worlds of imagination and intellect; with the difference that the prophet's intuition of the intellectual realms—due to the moral and legal training of their soul and psychical faculties and the atom of existential and perfectionist intensification in the process of the unity of the soul with awareness and perceptions—is accompanied by the influence and impact of internal and external factors and conditions of the prophet and does not result in ambiguity or lack of clarity. Consequently, there will be no room for interference or manipulation by the prophet's psychical faculties in the process of reception, whether in the arc of ascent or the arc of descent.
خلاصه ماشینی:
However, in the ascending arc, which is the same epistemological station for both the prophet and the mystic, these two share commonalities in the unveiling and intuition of the worlds of imagination and intellect; with the difference that the prophet's intuition of the intellectual realms, due to the moral and legal refinement of his soul and psychic faculties and the utmost intensification of its existential and perfectionist state in the process of the unity of the soul with awareness and perceptions, is not accompanied by the influence or being influenced by the internal and external factors and conditions of the prophet, nor does it result in ambiguity or lack of clarity.
Mulla Sadra does not consider mystical experiences and revelations, in themselves, to be subject to the influence of internal and external factors; rather, in his view, any influence, effect, and consequently the intervention of psychic powers in these types of perceptions, occurs due to the ontological deficiency and the lack of necessary essential intensification by the mystic's soul.
This investigation supports the fact that Mulla Sadra, in the realm of receiving revelation and acquiring mystical experiences and revelations, considers two types of distinction and transcendence for the Prophet in relation to true religious mystics.
Sadr al-Mutallihin considers the ascending arc to be a common epistemological position for the Prophet and the mystic, where both of them, through psychic elevation, attain a type of revelation and intuition of the intellectual realms.
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