تبیین مفهومی و عرفانی «جان» در مثنوی معنوی

One of the significant subjects in the Masnavi is the "Soul" (Jān). It is discussed sometimes independently, sometimes in relation to the body (tan), and at other times within the discourse on form and meaning or the apparent and the hidden. This concept plays a prominent role in Mawlānā's mystical worldview. Due to the importance of the term "Soul", this research attempts to address the different meanings of the word "Jān" in the Masnavi using a descriptive-analytical method. Following this initial analysis, by relying on the situational and thematic contexts and the intra-textual signs of the couplets, and by juxtaposing Mawlānā's scattered statements throughout the Masnavi, a comprehensive picture of the types of the "Soul" and its characteristics will be presented. Finally, we will examine the relationship between the soul and the body. Through this investigation, we found that in the Masnavi, apart from the various types of souls with different degrees and capabilities, Mawlānā also attributes a multifaceted and polysemous application to the word "Jān," using it in various meanings such as: spirit (rūḥ), divine saints (awlīyā'), the Divine Essence (Dhāt-e Ilāhī), heart (del), intellect ('aql), etc. Furthermore, we found that Mawlānā attributes specific characteristics to the soul, such as vastness and limitlessness, not being corporeal in origination, possessing a voice of divine revelation, permanence and eternity, being inconceivable and beyond comprehension, being of the Throne ('arshī), being devoid of any gender, and so forth. Although most of these are in opposition to the body, the relationship between the soul and the body in the Masnavi is not solely based on opposition. Rather, alongside expressing this opposition and rivalry, Mawlānā also speaks of a "companionship" (rafāqat) that has occurred based on divine benefits and wisdom.
Introduction
The concept of the "Soul" (Jān) stands as one of the most fundamental concepts in Islamic mysticism, holding a pivotal position in the intellectual constellation of Mawlānā Jalāl al-Dīn Balkhī. Although numerous studies have investigated various dimensions of Mawlānā's thought, a gap has been felt for a systematic study that comprehensively elucidates the concept of the "Soul" with all its aspects and dimensions in the Masnavi. This research has been conducted to fill this gap and present an integrated analysis of Mawlānā's intellectual system concerning the "Soul". The significance of this research lies in its uncovering of hidden layers of meaning and its presentation of a comprehensive picture of the hierarchy of the soul and its relationship with the body (tan), thereby offering a deeper understanding of this subject from Mawlānā's perspective. This study both contributes to the enrichment of Mawlānā studies and paves the way for comparative research in the field of Islamic mysticism and philosophy.
Method
This study employs a descriptive-analytical method, relying on the situational context and intra-textual signs within the Masnavi. Research data were collected through a complete study of all six books of the Masnavi and the systematic extraction of all couplets which were either directly or indirectly related to the subject of the soul. Subsequently, this data was classified and analyzed along four main axes: the meanings and concepts of the soul, the types and levels of the soul, the attributes and characteristics of the soul, and the relationship between the soul and the body. In this process, by juxtaposing Mawlānā's scattered statements throughout the entire Masnavi, a coherent and systematic picture of his thought was presented.
Results
Data analysis revealed that the "Soul" in the Masnavi is a multi-dimensional concept which has its own specific complexities. In the semantic dimension, the term "Soul" (Jān) in the Masnavi possesses significant polysemy and, depending on the situational context of the speech, is used in various meanings such as: spirit (rūḥ), divine saints (awlīyā'), the Divine Essence (Dhāt-e Ilāhī), jinn, the inner dimension (bātin), heart (del), and intellect ('aql). This semantic diversity indicates the conceptual richness of this term in Mawlānā's thought.
In the ontological dimension, Mawlānā posits a precise and systematic hierarchy for the soul, which comprises five principal levels: the Animal Soul (Jān-e Haywānī), the Human Soul (Jān-e Ensānī), the Angelic Soul (Jān-e Malakī), the Soul of the Prophets and Saints (Jān-e Anbīyā wa Awliyā), and ultimately, the "Soul of the Soul" (Jān-e Jān), which is the Divine Essence itself. Each of these levels possesses its own specific characteristics and capacities. The criterion for distinction and superiority among these levels is the degree of awareness of divine mysteries and proximity to the Source of Being. The Animal Soul, which is oriented towards the world and is perishable, resides at the lowest level, while the "Soul of the Soul," which is the Beloved of immortal souls and the fountainhead of mysteries, is positioned at the highest level.
Concerning attributes and characteristics, the present study identified several principal attributes for the soul, which are vastness and limitlessness, not being corporeal in origination, possessing a voice of divine revelation, permanence and eternity, being inconceivable and beyond comprehension, unchangeability, being concealed and hidden, being without direction and without abode, being of the Throne ('arshī), being devoid of any gender, independence from means and causes, being spiritual, inclination towards transcendence, having wisdom and true love as its nourishment, having the ability to perceive and unveil mysteries, invulnerability, and fluidity. These attributes stand in direct contrast to the characteristics of the body.
Regarding the soul-body relationship, findings revealed that this relationship is not merely based on opposition but possesses a transcendent wisdom. On one hand, there exists a "rivalry" and struggle between the soul and the body, stemming from the soul's descent and its acquisition of negative attributes. On the other hand, there is a "companionship" and wise co-existence between the two, which pursues objectives such as the manifestation of the purity or impurity of souls, the perfection of the soul within the body, the proper ordering of the causes of the world, and the soul's gaining strength upon returning to the divine breath.
Conclusion
This research demonstrated that the "Soul" in the Masnavi is not a simple, unified concept, but rather a complex and multi-dimensional aspect of Mawlānā's thought, which can be elucidated within a coherent and systematic intellectual framework. The main achievement of this research is the presentation of a comprehensive and integrated analysis of this concept, which holds value both in the theoretical dimension and in the practical dimension of the mystical path (sulūk). Theoretically, by presenting a systematic picture of the concept of the soul in the Masnavi, this study offers a deeper understanding of Mawlānā's mystical anthropology. Practically, outlining the hierarchy of the soul and elucidating its relationship with the body provides a roadmap for the mystical path, indicating that the ultimate goal of the human journey is the gradual liberation of the soul from the lower levels and its conscious return to the true Origin and divine Source. This research paves the way for comparative studies between Mawlānā's thought and other mystical and philosophical schools regarding the concept of the soul.