MOLLA SADRA ŞİİRLERİNDE AMELİ İRFAN ELEŞTİRİSİ

MOLLA SADRA DİVANI - PRATİK TASAVVUF ELEŞTİRİSİ

Abstract

In the poetry divan of Molla Sadra, the founder of transcendental wisdom (al-Hikma al-muta‘aliya) which is the meeting point of Islamic philosophy's schools of wisdom and theological thought such as Ishraqi, Mashai and Akbari, there are opinions and criticisms about some practices and practices that are seen as practical mysticism. In these poems, which Molla Sadra wrote according to the principles of his own synthesis philosophy, he mostly focuses on the visualization of deeds and the nature of the apocalypse and the life in the hereafter. However, he expressed an opinion about the resurrection of the holy spirit of the saints (maad al-nufus al-qudsiyye), the course of the people of discovery and supplication towards the Truth within the circle of existence, and the purification of the soul from the veil of the material world in accordance with the hadith before death. Molla Sadra, who expresses the diversity of the method of reaching the sanctuary and being blessed with it, and the different ways of perceiving in the aforementioned poems, interpreted the concepts of spiritual journey (al-seyr u suluk) and struggle with the nafs, which are in the field of practical wisdom, differently from some classical scholars. For example, while talking about the difference of purpose at the stage of spiritual journey, he stated that in some cases this can turn into a hysterical problem at the point of wisdom. According to his view; In this journey, pathological situations such as hypocrisy, fame and showing off can be seen. Therefore, from this point of view, the criticism of the sect and mysticism is also necessary. Molla Sadra, who suggested that the sect or mysticism should be made on the basis of a rational spiritual journey within the circle of righteous deeds and sincerity, not for the purpose of separation or division, also expressed the necessity of self-purification within philosophical propositions. He sees only those who make a seemingly spiritual journey as worldly people and speaks of righteousness. likewise, he describes such people as ignorant people who claim to have faith, who are enemies of wisdom, morality and science. In this divan of poetry, in which he criticized the so-called sufis, Molla Sadra also dealt with many subjects and principles such as wisdom-i Mohammadiyye (al-hikma al-mohammadiyyeh), metaphysical love, the heart of the believer is the throne of Allah, which is among the dominant principles of theoretical wisdom. The majority of this divan, which consists of approximately two thousand couplets and contains Persian and partly Arabic poems, consists of poems in the masnavi form supported by representative expressions. However, it is possible to come across some rubais and l mystical saqinamas among these masnavis. Molla Sadra did not pay much attention to classical literature and rhetoric arts such as maani, bayan and badi' in this divan. It is focused on meaning rather than words. Nevertheless, Molla Sadra, who is seen to be a good poet, has some criticisms and views on metaphysical love, al-seyr u suluk, ashab-i tawhid (People who believe in the oneness of Allah) and ashab-i tecrid (People who believe in spiritual isolation)  in this divan, which we will examine together with poetry examples in this presentation.