رهیافت نجم الدین رازی به موضوع معاد بر مبنای کهن الگوی سفر قهرمان کمبل

بیان مسئله: فصل معاد یکی از بخش‌های مهم مرصادالعباد است که با قرائت عرفانی یکی از آیات قرآن کریم آغاز می‌شود. نویسنده معاد را بازگشت نفوس انسانی به حضرت خداوندی می‌داند که با سفر صفوف چهارگانه ارواح و طی هفت مرحله اتفاق می‌افتد. نویسنده ساختار نظام‌مندی برای این سفر بیان کرده است؛ با توجه به این ساختار، پرسش پژوهشی مهم این است که آیا می‌توان آن را با مراحل سفر قهرمان کمبل تطبیق داد.روش: این پژوهش از نوع توصیفی کتابخانه‌ای است و روش تحلیل در آن بدینگونه است که ابتدا ساختار بخش منظور استخراج، و سپس با بخش‌های انطباق‌پذیر الگوی کمبل تحلیل و بررسی می‌شود.یافته‌ها و نتایج: بنابر یافته‌ها شرط شروع سیر استکمالی، جذبه الهی است. پس از شروع سفر، در بخش دوم، فرد مراحلی را می‌پیماید که کمبل آن را جاده آزمون‌ها می‌نامد. به عقیده نجم‌الدین رازی، در این بخش، فرد باید چهار مرحله نفس امّاره، لوّامه، ملهمه و مطمئنه را طی کند تا به غایت سفر خویش برسد. فرد در پایان این سیر استکمالی، مقیم بهشت موعود، یعنی همان بارگاه صفات خداوندی می‌شود. نویسنده دو سرنوشت متفاوت برای سالکان تعیین کرده است. به عقیده وی اگر فرد، جزو سالکان باشد، پس از بازگشت، مامور به راهدانی و رهنمایی است. کسانی که به‌شیوه مجذوبان سلوک کرده باشند، پس از بازگشت، مسئولیتی در قبال دیگران بر عهده نخواهد داشت. در کهن‌الگوی سفرِ قهرمان کمبل نیز به این دو سرانجام اشاره شده است.

the approach of najmuddin razi to resurrection based on the archetype of campbll’s heero’s journey

the resurrection season is one of the important parts of razi’s mersad al-ebad which begins with the mystical reading of one of the verses of the holy quran. the author considers resurrection as the return of human souls to god which happens with the journey of quadruple processions of souls in seven stages. according to the systematic structure that the author has for this journey, the present study aims to answer two research questions: 1) does razi follow a certain pattern in explaining his worldview about the resurrection?  2) can the stages in mersad al-ebad be matched with the stages of campbell’s hero’s journey? according to the findings of the study, the condition for the beginning of perfection is divine attraction. after starting the journey, in the second part, a person goes through the stages that campbell calls the road of tests. in this part, as najmuddin razi believes, a person must go through four stages of nafs ammareh, lawwameh, molhameh, and motmaenneh. at the end of this perfection process, the person becomes a resident of the promised paradise, i.e. the court of god’s attributes. the author has determined two different fates for the seeker. in his opinion, if a person is one of the seekers, after returning, he is responsible for guidance. those who have behaved in the manner of those who are fascinated, after returning, will not be responsible for others. in the journey, these two ends are also mentioned.1. introductionthe common symbolic theme in many myths, legends, and mystical books is the story of man’s journey into himself, the result of which is the achievement of spiritual growth, perfection, and psychological integrity. the importance of this issue has caused many researchers, including joseph campbell, to investigate the pattern of this symbolic journey. one myth is one of the most famous and widely used theories in the field of myth criticism, which was proposed by him in 1949 in the book ‘the hero with a thousand faces’. jung examined in detail the archetype of the hero’s journey and by examining a large number of legends and stories of the world, he showed that this archetype reveals itself in a new form at any time and place to guide man to his inner journey and self-knowledge. since the main subject of mystical texts and writings is the journey of a person to know the truth of her existence and achieve perfection, the archetype of the hero’s journey can be found openly or secretly in many of them. the meaning of religion is that some of the works such as mantegh al-tayr by attar nishabury, altavahhom harith al-masabi, and many of masnavi’s stories clearly have this pattern, and sometimes hidden manifestations of it can be found in some works such as mersad al-ebad by razi. mersad al-ebad is one of the masterpieces of mystical persian prose texts. in this work, the author has raised a discussion under the title of resurrection, which can be found in the structure of the hero’s journey by studying it closely. more importantly, the author has an interpretative and symbolic view of resurrection and in explaining it, he used symbolic numbers such as four and seven and defined stages for it. according to this hypothesis, the present study aims to investigate the author’s approach to the issue of resurrection based on the archetype of the hero’s journey. the two research questions are: 1) does razi follow a certain pattern in explaining his worldview about the resurrection? 2) do the stages of resurrection in mursad al-abad match the ancient stages of campbell’s hero’s journey? review of the literaturemystical studies have made it possible for researchers to investigate and analyze many of these works with a semiotic and archetypal approach and reveal some of their hidden layers with their symbolic content and symbolic and mysterious language.