تجلّيات جمالي و جلالي و پيامدهاي رفتاري آن در عرفان سكريان و صحويان

Manifestations of the Beauty and Glory and their Behavioral Consequences in the Mysticism of Ashāb al- Sukr and Ashāb al- Sahw

بررسي رابطه تجلّيات با هنجارهاي رفتاري عارفان، مسيله پژوهشي اين مقاله است. نويسنده نشان مي‌دهد كه تجلّيات جمالي، صفاتي مانند لطف، حسن و رحمت خداوند را در نظر عارفِ محب ‌‌‌آورده، او را مست ‌مي‌كند و موجب سخنان و رفتارهايي مي‌شود كه بوي تركِ تكاليف مي‌دهند. تجلّي جلالي نيز صفاتي چون قهر و غضب و جبّاريت خداوند را در نظر عارف ‌مي‌آورد، او را در هشياري نگه مي‌دارد و به رعايت هنجارها و توجّه هرچه‌بيش‌تر به تكاليف و عبادت‌ها سوق مي‌دهد. گروه نخست «سكريان» هستند و گروه دوم «صحويان». سكريان هم متّهم به ترك تكاليف بوده‌اند و هم مشهور به عبادت‌هاي بسيار. بررسي علل اين تناقض، مسيله ديگر مقاله است. نويسنده با عرضه اسناد و مدارك ثابت مي‌كند كه در اين‌باره تناقض واقعي وجود ندارد: زمينه‌هاي نظري تجلّيات جمالي و موضوع‌هايي مثل وحدت وجود و مقام جمع و فنا، برداشت‌هاي متفاوتي‌ را موجب مي‌شود؛ اما در عمل ترك تكاليف رخ نمي‌داده است.

The present article majorly deals with the relation of manifestation with behavioral norms of the mystics. It intends to show how, in the history of Sufism, the manifestation of the Beauty has brought such qualities as grace, goodness, and mercy of God into the attention of the lover mystic, making him spiritually intoxicated and giving rise to speeches and behaviors that suggest abandoning religious obligations. On the other hand, the manifestation of Glory has brought such qualities as overwhelming power, wrath, and dominion of God into the attention of the mystic, keeping him in a state of constant self-consciousness and leading him to observance of the norms and concentration on religious obligations and devotions. The first group of mystics is called Ash?b al-Sukr and the second Ash?b al- Sahw. Ash?b al- Sukr have been accused of abandoning religious obligations and at the same time known as men of abundant worship and devotion. This article, additionally, discusses the causes of this contradiction. Presenting certain arguments and evidence, the author establishes the point that there is no real contradiction. The theoretical grounds of the manifestation of the Beauty and such issues as the Unity of Being and the station of union and annihilation have given rise to different perceptions. However, in practice, there has necessarily been no matter of abandoning religious obligations.