اشارت‌های نوگرایانۀ سلطان‌ولد در عرصۀ تاویل آیات قرآن با توجه به آثار عرفانی متقدم

بهاءالدین سلطان‌ولد از مشایخ و اقطاب طریقۀ مولویه است. او با آفرینش آثاری به تقلید و پیروی از سبک و شیوۀ پدرش مولانا جلال‌الدین پرداخت و به تشریح افکار و جهان‌بینی او همت گماشت؛ سلطان‌ولد در آثار خود بسیار از گفتمان مولانا تاثیر پذیرفت؛ اما با سلوک عملی به تجربیات جدیدی نیز دست یافت؛ این امر موجب شد نظریه‌های بدیعی درباره‌ بعضی از مباحث الهیات، قرآن و حدیث و عرفان اسلامی بیان کند. تامل در آثار سلطان‌ولد نشان می‌دهد او مانند دیگر بزرگان مکتب مولویه به تاویل گرایش بسیاری دارد؛ بسیاری از تاویل‌هایی که در آثار سلطان‌ولد دیده می‌شود، متاثر از مقالات شمس تبریزی و آثار پدرش مولاناست؛ البته او در این عرصه نوآوری‌هایی نیز دارد. نگارندگان در این مقاله که مبتنی بر مطالعات کتابخانه‌ای است و با روش توصیفی  تحلیلی انجام می‌شود، اشارت‌های نوگرایانۀ سلطان‌ولد را در عرصۀ تاویل آیات قرآن با توجه به گفتار دیگر بزرگان صوفیه به‌ویژه مولانا و تفاسیر عرفانی متقدم بررسی و تحلیل می‌کنند؛ سپس به این پرسش پاسخ می‌دهند که سلطان‌ولد در عرصۀ تاویل آیات قرآن چه نوآوری‌هایی دارد و تا چه اندازۀ نگرش او با دیدگاه مشایخ گذشته متفاوت است. نتیجۀ این پژوهش آشکار می‌کند که سلطان‌ولد شعر اولیا را تفسیر و تشریح کلام الهی می‌داند و سخن خود را حاصل الهام حق می‌شمرد. او معتقد است اولیای واصل به تمام بطون قرآن مسلط‌اند؛ اما همۀ اسرار الهی در لفظ و عبارت نمی‌گنجد؛ علاوه‌بر این سلطان‌ولد در عرصۀ تشریح مقاصد آیات قرآن به ظاهر و باطن آنها توجه دارد.

Sultan Valad’s Revolutionary Points with Regard to the Interpretation of Quranic Revelations in Light of the Earlier Mystical Works

Abstract Sultan Valad is considered as the elder and pioneer of the Mawlawiyya way who followed his father Mawlana Jaladodin and imitated his father style in creating texture. This way he tried to explain his father thoughts and worldview. Although Sultan was very influenced by his father’s discourse in his works, he has gained some new experiences with practical action, and this has caused the creation of novice ideas on some of the topics of theology, Quran and Hadith and Islamic mysticism. Reflection on Sultan Valad works shows that he has a great tendency to interpret like other elders of Mawlawiyya way. Many of the interpretations seen in Sultan Valad’s works affected by Shams Tabrizi’s writings and his father’s works. The authors of this study, which was based on library studies and was done by a descriptiveanalytical method, analyzed Sultan Vald’s new insight with regard to the interpretation of Quranic revelations in light of the speeches of other Sufi elders, particularly Mawlana and early mystical commentaries. The authors tried to answer this question: what innovations did Vald have in interpreting the Quranic revelations, and to what extent did his attitude differ from that of his predecessors? The result of this research reveals that Sultan Valad considers production of devotees’ poetry as the interpretation and narration of divine words received from words of relation. He believes that the disciples are dominant in all aspects of the Qur’an but all divine secrets cannot be put in tangible words and phrases. In addition, Sultan Valad addresses the appearance and inner meaning of Quran revelations. Introduction The interpretation of Quranic verses, the Hadiths and narrations has a lot of frequency in the followers of Tarighat and the leading mystics. For example, the leaders of Esmailiyoon and Akhavan AlSafa have tendency toward interpretation (Zarrin Koob, 2008, p. 122). Although, interpretation is specific to the prophets and Imams, other scholars can achieve a level of it by purifying their souls and spiritual conduct (Imam Khomeini, 2008, p. 6061). In the works of masters of Mawlawiyya way, especially Shams and Mawlana, interpretation has a lot of frequency. Mawlana believed that the Quranic verses have very deep and profound meanings and depending on his power of knowledge and intuition, each person can achieve different degrees of meaning (Forouzanfar 2010, p. 165). Despite different interpretations of Quranic verses provided by Mawlana, he never denies the surface meanings of the verses. In addition to Mawlana, his son, Baha Alvalad was so expert in interpreting the verses. He has been so affected by the wisdom and teaching of his father and follows his thought pattern, but he has some innovation in his work. In this study, considering the previous mystical analyses and the quotes of the scholars, his interpretations have been explained and discussed. Material Methods This is an explanatoryanalytical study based on the library method. The researchers try to extract the innovative views of Sultan Alvalad about the Quranic verses and compare them with mystics such as Mawlana. Also, comparing his spiritual viewpoints with those of the previous ones such as Arayes AlBayan, Lataef AlEsharat, Kashf ALAsrar, and Ibn AlArabi interpretations, we tried to clarify the innovative aspects of Sultan Valad in the field. Discussion Conclusions Using the rich heritage of the previous mystics, especially the leaders of the Mawlawiyya way, has a great tendency toward interpreting the verses and Hadiths. In his view, the poems of the great mystics are full of Quranic interpretations and have a superhumanity nature. He separates the poems of the poets with those of the leading mystics and believes that there is a great distance between them, because the mystics teach the human the good way of living and bliss using the divine words and the lesson of the leading scholars. The ordinary poets, however, follows their greed and have nothing in their poems, but exaggeration (Khazanedarlou, 1997, p. 206207). Although the poems of the mystics are the interpretation of the divine words, the whole meanings and secrets cannot be included in the poems and that is why, sometimes the poems are ambiguous and that makes the mystics unhappy. Sultan AlValad has been affected by the works of Shams Tabrizi and his father, but in cases he provides some interesting interpretations which clearly indicate his innovativeness and are the result of his revelation. In the following, we deal with some of his Quranic interpretations: 1. Interpretations related to God: 1.1 Interpretations of knowledge to qualities of God 1.2 Interpretation of “Lam Yaled Va Lam Yulad” to the physical birth 2. Interpretation related to the perfect human (the prophets and leading mystics) 2.1 Interpretation of “AlLadhin Kafaro Fi Al Belad” to those who separate from the divine men. 2.2 Sham’s interpretation of Center and Moon to the real leader (Vali). 2.3 Interpretation of “Ena AlArz, Yarethha Ebadiya AlSalehun” to believer’s treatment of the physical world as a medium to create the Eternal world. 2.4 Interpretation of light to the leader and the interpretation of Zit to his heart. 2.5 Interpretation of “Allah o Yahdi Man Yahsa” to those who perceive the presence of the perfect human. 2.6 Interpretation of the paradise to the heart of the divine leaders. 3. Interpretations related to mystics conduct. 1.3 Interpretation of “Haza Rabbi” to the thought of union with God in Abraham. 2.3 Interpretation of “Man Kana Fi Hazehei Aama” to those who have not reached perfection in their effort. 3.3 Interpretation of Sha’an to the God conduct. 3.4 Interpretation of “Ya Ayoha AlLadhin Amanoo” to the believers of Talvin. 4. Interpretations related to vision: 1.4 Interpretation of “Yardhequn” to the vision of God. 2.4 Interpretation of “Lan Tarani” to the request of Musa from God to have the vision specific to those of Mohamadi leaders. 5. Other mystic interpretations: 1.5. Interpretation of “Jolood” to the sins. 2.5 Interpretation of “Falagh” to the inner distance.