Volume 12. December 2011 Transcendent Philosophy
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Volume 12. December 2011 Transcendent Philosophy An International Journal for Comparative Philosophy and Mysticism Editor Seyed G. Safavi SOAS, University of London, UK Book Review Editor Sajjad H. Rizvi Exeter University, UK Editorial Board G. A’awani, Iranian Institue of Philosophy, Iran A. Acikgenc, Fatih University, Turkey M. Araki, Islamic Centre England, UK S. Chan, SOAS University of London, UK W. Chittick, State University of New York, USA R. Davari, Tehran University, Iran G. Dinani, Tehran University, Iran P.S. Fosl, Transylvania University, USA M. Khamenei, SIPRIn, Iran B. Kuspinar, McGill University, Canada H. Landolt, McGill University, Canada O. Leaman, University of Kentucky, USA Y. Michot, Hartford Seminary, Macdonald Center, USA M. Mohaghegh-Damad, Beheshti University, Iran J. Morris, Boston College, USA S.H. Nasr, The George Washington University, USA S. Pazouki, Iranian Institue of Philosophy, Iran C. Turner, University of Durham, UK H. Ziai, UCLA, USA Assistant Editor: Shahideh Safavi, University of London Coordinator: Seyed Sadreddin Safavi, University of London Layout & Design Mohamad A. Alavi, www.mediatics.net Transcendent Philosophy Journal is an academic peer-reviewed journal published by the London Academy of Iranian Studies (LAIS) and aims to create a dialogue between Eastern, Western and Islamic Philosophy and Mysticism is published in December. Contributions to Transcendent Philosophy do not necessarily reflect the views of the editorial board or the London Academy of Iranian Studies. Contributors are invited to submit papers on the following topics: Comparative studies on Islamic, Eastern and Western schools of Philosophy, Philosophical issues in history of Philosophy, Issues in contemporary Philosophy, Epistemology, Philosophy of mind and cognitive science, Philosophy of science (physics, mathematics, biology, psychology, etc), Logic and philosophical logic, Philosophy of language, Ethics and moral philosophy, Theology and philosophy of religion, Sufism and mysticism, Eschatology, Political Philosophy, Philosophy of Art and Metaphysics. The mailing address of the Transcendent Philosophy is: Dr S.G. Safavi Journal of Transcendent Philosophy 121 Royal Langford 2 Greville Road London NW6 5HT UK Tel: (+44) 020 7692 2491 Fax: (+44) 020 7209 4727 Email: philosophy@iranainstudies.org Submissions should be sent to the Editor. Books for review and completed reviews should be sent to the Book Review Editor. All other communication should be directed to the coordinator. Transcendent Philosophy is published in December. Annual subscription rates are: Institutions, £60.00; individuals, £30.00. Please add £6.00 for addresses outside the UK. The Journal is also accessible online at: www.iranianstudies.org. © London Academy of Iranian Studies ISSN 1471-3217 Articles The Structure and Semiotics of the Second Book of Rumi’s Mathnawi as a Whole Mahvash Alavi [5-28] Ethics in the Protection of Environment Seyyed Mostafa Mohaghegh Damad [29-54] Mulla ‘Ali Nuri as an Exponent of Mulla Sadra’s Teachings Janis Eshots [55-68] A Comparative Study of ‘Faith’ from Kierkegaard’s and Rumi’s Perspective Masoumeh Bahram [69-92] Fundamentality of Existence Aziz Daftari [93-118] Mulla Sadra and the Unity and Multiplicity of Existence Karim Aghili [119-146] Avicenna on Matter, Matter’s Disobedience and Evil: Reconciling Metaphysical Stances and Quranic Perspective Maria De Cillis [147-168] Some Reflections upon Islamophobia as the ‘Totally Other’ Seyed Javad Miri [169-184] Religion and Artificial Intelligence Alireza Ghaeminia [185-200] Suhrawardi and Mohaghegh Dawani on the Intuitive Knowledge of Soul Ebrahim Rezaie [201-222] Transcendence Model of Intellectual Evolution Seema Arif [223-252] Foundations and Development of Absurdism in Western Thought: Reflections from Perennialist Perspective Bilal Ahmad Dar [253-278] Religious Studies and the Question of Transcendence Muhammad Maroof Shah [279-306] Relationship of Theoretical and Practical Rationality in the Philosophy of Kant and Mulla Sadra and Some of its Consequences Sima Mohammadpour Dehkordi [307-320] Mysticism of Ferdowsi’s Shahnameh: An International Epic, Mystical and Sagacious Persian Masterpiece Seyed G Safavi [321-332] Transcendent Philosophy © London Academy of Iranian Studies The Structure and Semiotics of the Second Book of Rumi’s Mathnawi as a Whole Mahvash Alavi London Academy of Iranian Studies, London, UK Abstract Mathnawi is the masterpiece of Mawlana Jalaluddin Mohammad Balkhi Rumi Khorasani (1207-1273 CE), the greatest Muslim Persian mystic and poet who composed the Mathnawi around seven hundred years ago in Konya. Hitherto the most important criticism in regards with Mathnawi is its apparent lack of structure and plan. However, in this paper, the author aims to illustrate the structure, semiotics and synoptic view of the second book of Rumi’s Mathnawi, which hitherto has never been attempted before. The main theme of the second book is ‘friendship’, “seeing”, “not- seeing” and ‘certainty’ which has been presented in twelve parallel discourses. The sections within each discourse were not planned linearly but synoptically using the literary principles of parallelism and chiasmus. The structure of the second book, which is comprised of, 3810 verses, 111 sections and 61 stories, is constituted of 12 discourses in 3 blocks. The present article is the third chapter of my forthcoming book, titled “The Structure, Semiotics and hermeneutic of Book Two of Rumi’s Mathnawi”, which will be published in December 2011 by the London Academic of Iranian Studies Press (LAISP). Keywords: Rumi, Mathnawi, structure, semiotics, sign, Parallelism, friendship, “seeing and not-seeing” and certainty. 6 Mahvash Alavi Introduction The Second Book of The Mathnawi is comprised of 3810 verses, 111 sections and 61 stories, which based on the synoptic approach and due to the importance of structure, has been divided into 12 discourses. The analysis of each Section was presented in the previous chapter. This chapter will analyse the structure and general relations between the twelve discourses. In this chapter besides showing the close and organized relationship between the discourses, we will portray how Rumi has created a unique and beautiful connected network of spiritual concepts and themes which are actively related and alive in the form of stories that although in appearance seem to be unrelated and scattered, internally are connected and harmonious. The analysis of the discourses that was presented in the previous chapter has made the analysis of Book Two of the Mathnawi as a whole possible. The synoptic structure of Book Two which is demonstrated in the diagram below shows that the 12 discourses have been organized through chiasmus and parallelism. Discourse one and twelve each have twelve sections. Discourse six and seven, which divide Book Two into two sections, each have 14 sections. In the design and form of the discourses there is a definite parallelism which is even, odd, odd, odd, even, even, even, odd, odd, odd, even. The collective sections of the parallel discourses also have numerical symbolic meaning. Discourses one and twelve each have twelve sections which in total comes to 24 sections, and 24 is result of the multiplication of 6 x 4 and 12 x 2 1 . Discourse two and discourse eleven have 12 sections, which is the result of adding 7 + 5 and the result of multiplying 6 x 2. Discourse three and ten collectively have 16 sections. Discourse four and nine each have 7 sections and collectively 14 sections. Discourses five and eight each have 8 sections and collectively have 16 sections, and discourse six and seven each have 14 sections, and collectively have 28 sections. Thus, numerical parallelism in Book Two is similar to Book one. This symmetry based on parallel duos is amongst discourses that The Structure and Semiotics of the Second Book of Rumi’s Mathnawi as a Whole 7 are structured based on chiasmus. In the diagram below the number of sections in each discourse is portrayed in brackets. The symbolic meaning of numbers has been covered at the end of chapter one. “It is interesting to notice the way Rumi has used the number of sections in each discourse to produce a significant series and symmetry. The symmetry derives from an important distinction in Islamic Culture between odd and even numbers. In Book One the symmetry is Odd, Even, Odd, Even, Even, Even, (centre) Even, Even, Even, Odd, Even, Odd. In Book Two the symmetry is Even, Odd, Odd, Odd, Even, Even, (centre) Even, Even, Odd, Odd, Odd, Even. The numerologically significant series is derived from adding together the number of sections in discourses which are in parallel. This gives for Book One 18, 30, 18, 40, 40, 24. For Book Two the series is 24, 12, 16, 14, 16, 28. In Book One, the most spiritually significant number foe the Mevlevis is 18, but 12 and 6 are also important; 40 is also spiritually significant in Islamic Culture as in other Middle Eastern Cultures. Thus the series in Book One gives three times 6, five times 6, three times 6, 40, 40, four times 6. In Book Two the series is different and requires the two halves to be seen in contrast and similarity: both contain 16, and a number, 24, 28, and half of that number, 12 and 14. The numerology requires that the discourses be read in parallel and chiasmically, and that is the significance of the numerological precision, to confirm that the discourses are in fact in parallel and chiasmic, the numbers may have spiritual resonances but their purpose here is to authenticate for the reader the correctness of taking the synoptic reading. The verse preface to Book Two has 111 verses. The purpose of a preface is to foreshadow what is to come. What is to come is 111 headings and sections. The number 111 in the preface has no significance other than the authentication of the number of sections, in case a scribe left one out perhaps, but it is, like the rest of the numerology, clear evidence that Rumi planned the Mathnawi very precisely, probably before he composed a single verse, because such precision and symmetry could never have arisen by accident.” 2 8 Mahvash Alavi The Structure and Semiotics of the Second Book of Rumi’s Mathnawi as a Whole 9 By using the same approach that was used in the previous chapter in order to analyse the parallelism between the different sections of a given discourse, the parallelism between the 12 discourses will be analysed. The Parallelism Of Discourse One And Discourse Twelve The parallelism between discourse one and discourse twelve is strong and apparent. Both discourses have a thematic structure and their parallelism is a form of contrastive parallelism. While the main theme of the first discourse is ‘not-seeing reality’ the main theme of the twelfth discourse is ‘seeing reality’. Furthermore, both discourses have the same internal structure of twelve sections. In terms of thematic / narrative structure the parallelism between the two discourses is as follows. The first discourse with 12 sections has a story form. The discussions presented in the different sections of this discourse are two sided. The main issue in this discourse is “unrighteous friends” and “not-seeing”. The time and location of the story is the period before and after Islam, the era is ambiguous, the story is based in the Middle East region in and unspecified location. In this story visual and narrative logic is dominant over the time and space aspect. Rumi’s main technique in this section is the semiotic relationship between the spiritual and material through allegorical stories. The twelfth discourse which is also has 12 sections similar to the first discourse, has a narrative / teaching nature and the discussions presented in this discourse are also two sided. The twelfth discourse discusses three main issues: 1) the transcendent station of “’ayn al-yaqin”; 2) the threefold relationship of the perfect human being’ (Insan-e Kamil), God and society and 3) Divine love as the axis of the union of God, society and human beings. The time and location of this story is ambiguous and the logic of necessity and universality is dominant to the time and space aspect. Rumi’s technique in this discourse is dialogue and separation. While in discourse one the relationship of the human being with unrighteous people and Satan, and the destructive effects of this relationship have been explained, in 10 Mahvash Alavi contrast to discourse one, discourse twelve engages in explaining the threefold relationship between the ‘Perfect human being’, God and society. The common keywords of the two discourses are Truth (Haqq), foolishness. Squinted-eye (double seeing), Messiah, sheikh/mystic (‘arif), Messenger of Allah, grape, the pious and crying. The contrasting aspect of the two discourses is “not-seeing” and “seeing”. Time and space in the twelfth discourse is ambiguous and generalized in order to portray that the path of establishing a relationship with God and seeing reality and truth (haqiqat), is eternally open for those who are eager and burning with the desire of union with the Beloved. As such, Book Two of the Mathnawi begins with ‘not-seeing’ and ends with “seeing” with the aid of wisdom (hikmat) and love. There are numerous other parallelisms between discourse one and discourse twelve, such as “The story of Shaykh Ahmad son of Khizrúya” in discourse one and the story of “How the Shaykh explained the hidden meaning of the tree to the seeker” in discourse twelve. In both stories the sheikh explains the secrets of the path for novice seekers and in both crying is effective in spiritual realisation. The parallelism between the story of “the pious” in discourse one and in discourse twelve is another instance of the parallelism between these two discourses. In the twelfth discourse the pious man reveals aspects of his stations and states for the seekers, which in a sense is a continuation of the story of the pious man in the first discourse, which explains the important results that are achieved by crying to and asking of God. The Parallelism Between Discourse Two and Discourse Eleven The number of sections of discourse two and discourse eleven is odd and is 7 and 5 respectively. The number 7 (the number of sections in discourse two) is amongst the sacred numbers and the signs of the stations of spiritual wayfaring. The number 5 (the number of sections in discourse eleven) is also amongst sacred numbers and is the sign of the five members of the Prophet’s Household (ahlul bayt), and the People The Structure and Semiotics of the Second Book of Rumi’s Mathnawi as a Whole 11 of the Cloak (ahl al-Kisa). The structure of both discourses stress on the role of the central section and is in the form of chiasmus. While in discourse two Rumi engages in explaining the dangers and negative effects of unrighteous friends and not-seeing, in discourse eleven some of the principles of practical spiritual wayfaring for the elevation of one’s spiritual state and “seeing” and establishing relationships with pure human beings are discussed. The parallelism between the two discourses is an evolutionary parallelism. In both discourses, techniques of contrasting relationships have been used in order to aid with the explanation of concepts and themes. The common keywords of the two discourses are: intellect (‘aql), Haqq, soul (nafs), Prophet, Mustafa, light and Divine saints (ulya). The transcendental similarity between the central sections of the two discourses is that in both discourses the negative role of self-worship has been stressed: “That mother of bad character, whose wickedness is in every quarter, is your fleshly soul.” (Mathnawi Book II: Verse 782) “The fleshly soul is suspect, not the sublime Reason: the senses are suspect, not the subtle Light.” (Mathnawi Book II: Verse 3499) In discourse two, section four, which is the central section, contains the main message of the discourse. The first message is the essential need of the evil-doing and bad-natured soul (nafs) for reform and guidance. The second message is exposing the enmity and hatred of the deniers and those who are blind-hearted towards the prophets and Divine saints. The third message is the necessity of the presence of a spiritual guide (murshid) for the guidance of human beings at all times and eras, and stressing on the principle of General Mahdavitat. The fourth message is the difference between the spiritual ranks of the Divine saints (Ulya Allah). The fifth message, is explaining the differences in the ranks, abilities and talents of spiritual wayfarers. The sixth message is the important issue that it is the human that heart that is the subject of Allah’s attention and not the body; and the seventh message is illustrating the conclusion of the mannerism of the spiritual 12 Mahvash Alavi transformation of the true mystic and her/his ascendance to the station of spirit (ruh) and the World of Possibility (‘alam-e imkan). In discourse eleven the third section, which is the central section, contains the central message of the discourse. In this section Rumi engages in a discussion on the lack of understanding of the masses and novice spiritual wayfarers of the exalted ranks and stations of those who have reached perfection. Rumi also discusses the exalted rank of perfect human beings and their ability of influencing generated beings. The important issue that is discussed in the central section of discourse eleven, is explaining the reason for the misunderstanding and suspicion of the masses towards the perfect human beings; in addition self- worship has been identified as the main cause of the spiritual decline of the masses and the pseudo-Sufis. Real examples of the perfect human beings that were discussed in the central section of discourse two have been presented in this section of discourse eleven. The Parallelism of Discourse Three and Discourse Ten The number of sections of discourse three and discourse ten are even, and 9 and 7 respectively. The central section of both discourses contains the main message of the discourse. The central section in discourse three is section 5 while in discourse ten the central section is section 4. As such both discourses are parallel in terms of their structural form. In terms of content both discourses also have contrastive, transcendental and evolutionary parallelism, as in discourse three the main issue is “unrighteous friends” and “not-seeing” while on the contrary in discourse ten “seeing” is presented in its highest form, in the sense that the spiritual wayfarer is in the station of haqq al-yaqin and the special friendship between the perfect human being and God is the main issue of this discourse. There is a strong parallelism in the techniques used in discourse three and discourse ten. Rumi’s main technique in discourse three is explaining contradictory relationships; “without the opposite, negating the opposite is not possible”. Examples of this are fire and light, greed and generosity, the horse and the rider, the sea and the morning dew, the disbeliever and the truthful, the pious and disbeliever. In this discourse divine manifestations are presented in The Structure and Semiotics of the Second Book of Rumi’s Mathnawi as a Whole 13 the form of allegorical stories. In discourse ten, the transcendent dialectic journey of the spirit is presented in the form of allegorical stories. The common keywords in the evolutionary parallelism of the two discourses are: wisdom, sense, sheikh, spiritual, hermeneutics (ta’wil) and talent, mystic, squinted-eye (double seeing)/ blind, the light of God, sun, genus, the universal spirit, the particular spirit, water and sea, bad nature, light and fire, the sense of the soul and the sense of the sheikh, soul and spirit, the sea of body and the sea of spirit, heart, soul, friend, kindness, intellect and the imperative soul. There are also other parallelisms between these two discourses: the Download 5.01 Kb. Do'stlaringiz bilan baham: |
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