Causality and God's Causality-Burning from Rumi's Perspective مقاله

چکیده:

The outward speech of the Ash'arites and the Sufis regarding the agency of God Almighty and the fact that there is no influencer in existence other than Him is very similar; however, the Ash'arites believe in an independent existence for things, even though they deny their influence, whereas the Sufis do not attribute existence to things, let alone consider them influential. From Rumi's perspective, human perfection lies in annihilation in the Truth (Haqq), meaning that a human perceives with their entire being that all their existence and everything they possess is entirely from God. In this station, all determinations are lifted, multiplicities are destroyed, and the human sees the grace from the Source of Grace without any intermediary. Despite this, Rumi considers the order of the universe to be based on causality because every thing in the world is a name of the Divine Names; that is, in the world, nothing exists except the Divine Names to have an effect. For example, burning is an effect that can be attributed both to fire and to God; in reality, fire is a manifestation of the manifestations of the Truth and burns by the command of the Truth. From Rumi's perspective, the view of ordinary people is causalist, and the world has such a requirement, but the poet of the Masnavi, who himself possesses a 'causality-piercing' vision, has repeatedly spoken of God's 'causality-burning' to teach the seekers. The investigation of the problems of teaching the course unit 'Persian Grammar 1' in various faculties indicates the existence of problems in teaching this course unit, which can be examined at two levels: human resources and instructional resources. The discussion of human resources is dedicated to two variables: the instructor and the student. It is obvious that the solution to the problems in this field must be examined outside the Persian grammar course unit. The discussion of instructional resources involves examining the problems of university textbooks, which, in the author's belief, has a fundamental flaw: the difference in instructional terminology and teaching methods in these texts compared to general secondary school textbooks. The writing of this article is an effort to respond to the problems of 'Persian Grammar' textbooks in universities that are within the scope of the 'Persian Grammar' course unit and can be examined and corrected. This problem is solvable by examining the problems of secondary school textbooks and university books, finding the points of divergence, and presenting a unified method. Therefore, the goal of this article is to achieve a plan for harmonizing grammatical terms and providing a unified method in explaining Persian grammar concepts, relying on their application in learning Persian literary texts.