Deprivation of Intuition in Molavi's thought
 
Robab JaliliIrany^[1], Masroure Mokhtari^[2]
 
 
 

Introduction

Intuition in the word means to look carefully at something (see Alamzadeh and Moeininia, 1388: 126) (Ebn Manzoor, 1408: the following word). "The word Intuition in Arabic is "Frasa" and it is synonymous with " perspicacity" (Dehkhoda, 1968). : Intuition entry).
Intuition is one of the moral virtues and gifts. Paying attention to the growth of moral virtues of people in the society clarifies the importance of research. The purpose of the current research is to know the negative factors of intuition in Masnavi.
The basic problem of the research is to answer these questions: What are the negative factors of spiritual intuition in Masnavi? How do the intuition barrier factors affect each other?
 

Research method

The present research has investigated the negative factors of intuitions spiritual-mystical power in Masnavi Ma'navi by using analytical-descriptive method and using library resources
 

Discuss

​ Intuition is mentioned several times in the Holy Quran; Among them is the fifteenth verse of Surah Hajar (Panahi and Mokhtari, 2012: 60).
A visionary means to make an impression and it means someone who understands the facts from the smallest effect (Shirazi, 1984: 529). Many other chapters of the Qur'an confirm this dignity from the wise.
Intuition is a science that can gain awareness of the unseen through the perception of facial features, and Mulla Sadra considers intuition to be of two types: cognitive and learnable (Sajadi, 1992: 620).
Ebn Arabi considers wisdom to be one of the characteristics of scholars as the interpretation of the Qur'an and the divine light that God places in the vision of believers (Ebn Arabi, 1427: 3/425).
In a macro-classification, intuition is divided into three large classes: news from the unseen, elites about individuals and future vision (Jalili and Mokhtari; 2017). Molavi mentions several negative factors for intuition; Including:
Lustful worship: its result is reflected in the story "The killing and poisoning of the goldsmith was done by divine guidance, not by selfish desires and corrupt thoughts" (Molavi, 2000: 1/15); If Hakim ordered the murder of a goldsmith because of lust, he would be rejected.
The origin is impure: in the story of Aster and Ashtar (Molavi, 2000: 4/695), Molavi considers intuition to be the result of a pure gem that leads people to the right path.
The wrath of God: The best example of God's wrath is in the story of Pharaoh. Pharaoh did not come with all his vigilance with divine character (Molavi, 2000: 6/1001). Can’aan, the disobedient son of Noah (pbuh), was also deceived because of his stubbornness and took refuge in the mountain (Molavi, 2000: 6/1012).
Divine judgment: Divine judgment closes a person's senses like a barrier. In the story of hoopoe (Molavi, 2000: 1/58), hoopoe who could see the animal; At the time of landing, he became unconscious due to divine decree.
Arrogance, pride and wonder: one of the Masnavi stories in this context is the story of Harut and Marut (Molavi, 2000: 3/371). The disease of arrogance and pride exists in the soul of every creature, even humble people.
Defilement of the heart: Molavi after concluding from the story of Nakhjiran, in the statement of Jahad Akbar (Molavi, 2000: 1/65); At the beginning of the story, when the messenger of Caesar of Rome comes to visit Omar, he sees the caliph in the guise of ordinary men.
 

Conclusion

One of the themes of spiritual perfection in Masnavi is "Intuition". Intuition removal agents; God's wrath and love, fate and destiny, inner pollution, envy, covenant-breaking, belligerence and lust. Militancy, inner pollution and lust worship gradually closes the eyes of the heart to human understanding and plunges man into the abyss of divine wrath. A person introduced by Molavi has good and bad qualities; Man is an earthy creature, and on the other hand, his soul is considered a god and the manifestation of divine attributes. According to him, reaching the peak of perfection is the enlightenment resulting from prophetic hardships and following the Shari'at, and without following it, stepping on the divine path leads to error.
 
[1]. Ph.D. student of Persian Language and Literature Department, University of Mohaghegh Ardabili, Ardabil, Iran.
jaliliirany@gmail.com
[2]. Associate Professor, Department of Persian Language and Literature, University of Mohaghegh Ardabili, Ardabil, Iran (corresponding author).
mmokhtari@uma.ac.ir
 
Received date: 1402/08/29 (2023/11/20)         Accepted date: 1402/12/07 (2024/12/26)