كليدواژه :
رويكرد شرح التعرف , حضرت آدم (ع) , ابليس , غيرت و محبت
چكيده لاتين :
Sharh at-Ta'arrof is a very extensive and elaborate work on Kalaabaadi's At-Ta'arrof written in Persian and is in fact the oldest Sufi text of Persian language. However, Mostamli Bokhaari himself did not assign a name on his work, and this book is known as Nur al-Moridin va Fadhihat al-Modda'in, and is briefly called Sharh at-Ta'arrof. Apparently, At-Ta'arrof, in the sense of benediction and bliss, has been the writer's model in the writing of his work and he has followed it in this work. In this work, Mostamli has fortified his words by the verses of the Qur'an and has clarified and described many of his mystical terms and ideological foundations in the epistemological field through the Qur’anic stories for the sake of more and better benefit of disciples and the seekers of knowledge and perfection. Among the stories to be considered and applied in the Sharh at-Ta'arrof is the story of the creation of Adam (PBUH), the order to make prostrations before him and the refusal of the angels and the story of Allam al-Asmaa [i. e. he taught the names]", the Satan's violation and his being cursed, Adam (PBUH)'s violation and his being driven out of Paradise, his regret and saying "zalamnaa Anfusana [i. e. we mistreated ourselves]" and the acceptance of his repent, some of which Mostamli has explored and cited from several positive negative views and has made his mystical thoughts more tangible in this way for the audience.
The review of the story of Adam (PBUH) in the Sharh at-Ta'arrof shows that the writer, with an exploratory or realistic view, has considered God, Paradise, Adam (PBUH) and Satan as the actors of various parts of this story; and in this way, has described and explained the traits of God and some didactic mystical explanations, terms and principles. The most important results obtained from this review are:
1. The writer, in a positive and interpretive approach, has considered the true actor in the story of Adam's (PBUH) transgression from the order and his expulsion from Paradise, and in two cases, has explained divine affection and, in one case, has considered the reason for it as the arrangement of the journey from Paradise to the earth and its importance in austerity of the soul for Adam (PBUH).
2. The attribution of the transgression of interdiction to Adam (PBUH) is described in the Sharh at-Ta'arrof by two positive and negative approaches. In the positive attitude, Mostamli has considered the reason for the transgression as the fact that Adam (PBUH), in the state of infatuation by hearing the God's call of interdiction, has committed that violation to rehear the pleasing call of the almighty. In other words, the pleasure of rehearing the God's call has caused him to do this transgression of interdiction. According to the writer, this same state of infatuation and ignorance has caused Adam (PBUH) to say "Oh lord, we mistreated ourselves" after violating the prohibition of God and be subjected to forgiveness and divine mercy thereafter.
3. One of the interesting approaches of the author to the reviewed story is that he has attributed to Paradise the true action that led Adam (PBUH) to be expelled to the earth. In fact, in his belief, because Paradise had been proud of accommodating the Prophet of God and by this arrogance it committed an evildoing, it was punished, and God deprived it of accompanying with Adam (PBUH).
4. The most prominent act of Satan in the story of Adam (PBUH) is his violation of order and not prostrating before Adam (PBUH), which has been cited and evidenced by three negative viewpoints in explaining the negation of arrogance, negation of disobedience and necessity of piety. This negative attitude is existent, while some of the contemporary authors - including Abu Sa'id Abu al-Khair, Abul Hasan Kharqani and Abolqasem Karakaani - have a positive attitude to the story and have defended Satan and justified his actions. In the following table, based on the story and the interpretation of Mostamli, the different sections of the Qur'anic narrative of Adam's story are presented in terms of the type of attitude, the didactic inference of the writer and the actor of the deeds:
The type of attitude
The didactic approach
The story
The actor
Positive
Divine zeal
Being expelled from Paradise
God
Positive
Divine love
Being expelled from Paradise
God
Positive
The importance of travel
Being expelled from Paradise
God
Negative
Special disaster
Being expelled from Paradise
Paradise
Positive
Awareness and infatuation
His saying "we mistreated ourselves"
Adam (PBUH)
Positive
Pleasure to rehear the call of the almighty
Eating the forbidden fruit
Adam (PBUH)
Negative
greed
Eating the forbidden fruit
Adam (PBUH)
Negative
Contrariness
Being expelled from Paradise
Adam (PBUH)
Negative
Selfishness
Violating the order
Satan
Negative
Desecration
Violating the order
Satan
Negative
Impiety
Violating the order
Satan
