مبانـي عرفان در مكتب اهل بيـت(ع) با تكيه بر تفسيرهاي عرفاني قرآن

The foundations of mysticism in the doctrine of the Ahlul-Bayt (People of the House of the Prophet) (as) with relying on the mystical exegesis of the Qur’an

بحث مباني عرفان در مكتب اهل بيت(ع) از بررسي آيات قرآن و فهم مفسران عارف از اين آيات جدا نيست كه در سير تاريخي خود در قالب بيان عارفان و مفسران عرفاني از اين سخنان عرضه شده و در متون گوناگون عالمان نحله هاي ديگر جاي گرفته است. اهميت بررسي اين مباني، بدين جهت است كه آيات و روايات داراي ابعاد گوناگوني است كه اين نحله از جهت دانش و زاويه ديد خود از آن بهره برده و برداشت‌هاي متفاوتي متناسب با اهداف هستي‌شناسانه و انسان‌شناسانه كرده‌اند. از سوي ديگر اين گرايش هرچند در بستر فرهنگ عمومي مسلمانان پديد آمد و عارفان برجسته آن، از اهل سنت بوده‌اند، اما در ميان مؤلفان شيعه، رنگ و جلوه ديگري پيدا كرده و معارف بسيار غني‌تري ارائه شده است؛ زيرا از آبشخور ديگري سيراب شده است. مهم‌ترين نكته اين برجستگي، پشتيباني آن به روايات و آموزه‌هاي اهل بيت است. حال اگر نظريه برخي شيعه‌شناسان را در نظر بگيريم كه معتقدند منبع افكار و منشا معارف كامل شريعت اسلام، امامان شيعه هستند، يا جنبه باطني اسلام را تشيع مي‌دانند، اهميت جايگاه اهل بيت و تأثيرگذاري آن در عرفان اسلامي و سخنان عارفان و مباني فكري آنان به خوبي آشكار مي‌شود. در اين مقاله سعي شده، با مروري تاريخي از پيشينه اين دانش در فرهنگ شيعه و بستر گرايش، به مباني عرفان و مهم‌ترين آيات مورد توجه اين عارفان اشاره شود .

The discussion of the principles of mysticism in the school of Ahl al-Bayt (AS) is not separated from the study of the verses of the Quran and the understanding of the mystic commentators of these verses, which in its historical course, in the form of the statement and sayings of mystics and mystical commentators has presented and it is found in various writings of the scholars of other schools and sects. The importance of examining these foundations is due to the fact that Islamic verses and narratives have different dimensions which this school has benefited from it because of its knowledge and specific kind of attitude, and has had different perceptions proportional to ontological and anthropological objectives. On the other hand, though this tendency has emerged in the context of the general culture of Muslims and that its prominent mystics belonged to the Sunnis, but it has flourished among the Shi’a authors, and much richer knowledge has been presented by them because the sources of the knowledge of Shi’a is different. The most important point of this primacy is the reliance and dependence of the Shiite school on the traditions and teachings of the Ahlul-Bayt(as). Now, if we consider the view of some Shiaologists who believe that the source of the thought and the origin of the perfect teachings of Islam are the Twelve Shiite Imams (PBUT), or this point that they consider Shiite as mystical and inward dimension of Islam, the importance of supreme position of Ahlul-Bayt(as) and their influence on Islamic mysticism and the words of the mystics, as well as their intellectual foundations are well-manifested. In this paper, we have tried to point out the principles of mysticism and the most important verses addressed by these mystics through a historical overview of the background of this knowledge in Shiite culture and the context of its orientation.