چکیده :
در آیۀ مباهله - 61 آل عمران، خداوند متعال از علی بن ابیطالب(ع) به عنوان نفس رسول خاتم(ص) یاد کرده است.
بررسی تاریخی و روایی در منابع شیعه و اهل سنت، مشخص می‍کند که عبارت «انفسنا» صرفاً به شخص حضرت علی(ع) تعلق دارد و در این خصوص اختلافی بین فریقین نیست.
از منظر کلامی آیۀ شریفه دلیلی بر ولایت معنوی و سیاسی آن حضرت(ع) دانسته شده است.
چنان که به لحاظ فلسفی این واژۀ بر نوع خاصی از قرب و نزدیکی بین رسول اکرم(ص) و امیرمؤمنان(ع) دلالت دارد .این که در رویکرد عرفانی این واژه به چه معنا و ابعاد مفهومی- ظاهری و باطنی آن چگونه قابل تبیین و دارای چه دلالت هستی‍شناختی است، مسأله این پژوهش است.
به نظر می‍رسد همه معانی پیش گفته ناظر به رویکردهای مختلف در رهیافت عرفانی به این آیه و واژۀ «انفسنا» متبلور و افق معنایی معجزه‍گون یافته باشد.
چرا که در این رهیافت، واژۀ «انفسنا» اشاره به حقیقتی ملکوتی دارد که از آن به نفس واحد و حقیقت وجودی یکسان خاتم رسولان الاهی حضرت محمد(ص) و خاتم اولیای الاهی، علی بن ابیطالب(ع) تعبیر می‍گردد.
در پژوهش پیش رو کوشش شده است به روش تحلیلی، و با تکیه بر متون تفسیری -عرفانی، پنجره‍ای از این منظر به آیۀ شریفه گشوده و با تأکید بر واژه «انفسنا» ابعادی از هستی‍شناسی عرفانی این واژه بازنمایی گردد تا افزون بر راه یافتن به بطنی از بطون آیه، دریچه‍ای به فهم آیات و کلمات قرآن به طور عام و ژرفای کلام رضوی(ع) در ذیل این آیه و اصطلاح «انفسنا» به طور خاص بگشاید.
introduction
in verse 61 of surah al-emran, almighty god refers to an important event in the history of islam called “mubaheleh”.
there are important and significant points in this noble verse.
but in this research, two things were taken into consideration.
first, the concept of mubaheleh itself, which in an analytical way by quoting the esoteric interpretations and mystical interpretations under this verse, by analyzing the sayings and foundations of these interpretations, it was tried to deal with the nature of the mubaheleh act from a developmental and ontological point of view, and the second issue is the word, "anfosana" (which, according to the opinion of two parties, is applicable to hazrat ali ibn abi talib (pbuh).
in this article, an attempt was made with regard to the words of imam reza (pbuh), who considers this verse to be the highest virtue of his ancestor, with double emphasis on the semantics of this verse.
the word, beyond the exegesis and theological words, achieved a royal and existential knowledge of the soul of the great prophet (pbuh) on the basis of mystical knowledge and reached the knowledge of this sublime truth in the worlds of creation before the world of matter and even in the divine levels, and also based on the style of mystical anthropology should open a new window in relation to the soul of the prophet (pbuh) and the prophetic truth (pbuh) to be a window to the transcendental understanding of the words of imam reza (pbuh).
research question(s)
what is the truth of the action of mubaheleh from an esoteric and developmental point of view?
how does the curse of the perfect human affect the development of the world?
what is the real and existential truth of “nafse vahed” from a mystical point of view in the worlds before creation and the world of god knowledge?
from the perspective of mystical anthropology, what is the relationship between “nafs” and “prophetic truth”?
literature review
in terms of sources, since most of the exegetical writings about the mubaheleh verse have dealt with the historical issues surrounding this honorable verse, perhaps the first author to point out the truth of the content in the mubaheleh verse is the book of salim bin qais helali, this process continued throughout the centuries.
in addition to narrating the narrations, the description of the event of mubaheleh has been mentioned or detailed in hadith reference books such as kafi, manaqib, kashf al-ghomah, behar al-anvar, etc.
in terms of historiography, among orientalists people like louis massinion and among muslims, some islamic scholars have written works in this field.
the book al-mubaheleh ibn abi al-azagar or the book hal al-a'za, which is a description of ma'mun's debate with imam reza (pbuh), written by sheikh ali bin ali reza khoei, ayat al-mubaheleh written by ayatollah seyed ali hosseini milani or from mubaheleh to ashura by mohammad amini golestani, a comparative analysis of the mubaheleh of the prophet (pbuh) with the christians of najran by kamaluddin gharab or a moment-to-moment report of the events of mubaheleh written by mohammad ansari and etc.
these are some important books and articles in this field.
as it can be seen, most of these efforts have dealt with the event of mubaheleh from a historical or theological point of view
methodology
the method used in this research is an analytical method.
an attempt was made based on the primary data taken from mystical interpretations, firstly by analyzing these data, we arrived at the esoteric and ontological nature of the practice of mubaheleh, and then, based on mystical foundations, the existential truth and kingdom of the self in the worlds before the material creation were discussed, and finally by analyzing the style and words of the elders in the field of mystical anthropology, an attempt was made to obtain a brief understanding of the existence aspect of the “nafs” with the truth of the great prophet (pbuh).
results
the findings of this research, which was mainly done by delving into mystical interpretations and relying on hadiths mentioned by two parties, show that it is possible to reach a new concept of the truth of mubaheleh, and that truth is that the perfect human being is the soul of the world.
a perfect human being, due to his connection to the heavenly souls or his connection to the prism (the primal manifestation of truth, which is the basis of all manifestations), has truth beyond the world of possibility, and his relationship with the world is like the relationship between the soul and the body, so any change and anger in it will cause an effect on the parts of the underworld, and this effect is also a sign of his authenticity, and this fact is a matter of doubt according to the mystical cosmology.
also, for the deep understanding of the word “anfosana” as one of the main axes of the discussion and the turning point of the honorable verse and the highest virtue of the ali ibn abi taleb (pbuh) in the words of iman reza(pbuh), it can be said: a kind of unity between the creation of light and the existential truth of the prophet (pbuh) and imam ali (pbuh) is considered to be interpreted as a “nafse vahed”.
therefore, according to mystical interpretations, the use of the word "anfosana" in the verse of mubaheleh, which refers to the meaning of a single soul, cannot have an example other than the ali ibn abi taleb (pbuh), and this is not a matter of dispute.
conclusion
as it was clarified with careful research, especially with a mystical approach, this truth is beyond the intensity of the love of the holy prophet (pbuh) to the ali ibn abi taleb (pbuh), and in fact, the expression of “anfosana” refers to a single soul and existential unity, light unity and the oneness and kingdom of those nobles is indicated in god's grace and their plurality should be considered in the world.
from here, the words of iman reza (pbuh) who introduced the highest virtue of the ali ibn abi taleb (pbuh), in the verse of mubaheleh, and thus the historical signs of the origin of the event, its theological and philosophical explanations, its hadith case studies and the eternal fruits of all of this will be shown in mystical interpretation.