حیران مست یا هوشیار حیران؟ «بررسی و تحلیل دیدگاه‌های مولوی و شمس دربارة سکر و حیرت»

Introduction
Moulana’s attitude in mystical principles has a connection with the first mystical convention and   in minors with Bayazid- Bastami's mystical doctrines that todays are mostly recognized as Khorasan ideology. The parameters which have been spread in Bayazid's doctrines from the third century have been reflected completed in Moulana’s ideas making his method different from other mystical attitudes. Shams' attitude also in depiction of mystical principles is in accordance with the mystics of the first convention and in the minors with Jonayd's ideology. So, although the people of knowledge like Moulana and Shams reached a consensus on the principles in a frame of mystical convention, they are different in minors, considering their mystic attitude in the exposition of the method of epistemology and reaching the unification. The mystical state, consternation, the contrast articles, awareness and, vigilance are examples of minors which are the basic subjects of the difference between the mystic methods of Shams as well as Moulans's epistemology. These two matters are the parameters for recognizing Khorasan's and Bagdad's mystical ideology. Each of the cults of the two schools preferred one to the other and for proving their ideology have conflicted and brought different reasons.
 
Research Methodology, Background, Purpose
In this essay the research methodology is analytical descriptive and is attributed to the authentic works of the first mystical convention, especially, Masnavi Manavi and Sham's pieces. In this analysis separately according to the mystical pattern of Shams and Moulana their ideas are going to be monitored considering the different aspects of mystical state plus consternation, namely, enunciation, prefaces, compartments and its results (total intellect, profanity(Shath), annihilation, eternity and unification) reaching the reason of the conflict, according to the forecited discussions. Also, it clarifies the main reason of Sham's first meeting with Moulana, using the results of the previous discussions by describing Shams's view toward the prophet Mohammad, Bayazid and Moulana. It should be said that the second meaning of the total intellect according to Moulana and describing the meeting of these two mystics on mystical state and awareness are new findings which have been analyzed for the first time in this study. Also, considering the searched background in the realm of comparative studies of Shams and Moulana no independent searching has been done before relating "The Analysis of Molavi's and Sham's Slants about Mystical State and Consternation".
 
The Debates and Analysis
Bayazid and his cults acknowledge the domination of the mystic state to the awareness and they know it more completed comparing to the awareness. So, the mystic state and consternation are the main parameter of this mystical pattern which is the most important element of Moulana's attitude and he tries to extend it. On the other hand Shams' mystical pattern for describing mystical state and consternation has conformity with main parameters of Jonayd's ideology, that is, the preference of awareness to the mystic state. Accordingly, Shams in pieces tries to describe this important mystical method applying two features, namely, wrath and mercy. The wrath and the mercy which are the features of God are another interpretation of the awareness also the mystic state and actually the reason for the being of these two. The total mystic is an observant wayfarer who uses wrath and mercy in right context. Shams believes that Moulana is merely God's indulgence which this element causes his limitless inebriation. And the mystic who is just an epitome of kindness, is stayed in the diminution of the estate of the inebriation. But, the observant wayfarer uses the mystic state condition and takes the responsibility of guiding others for reaching the excellent inebriation, namely, the estate of awareness.
Actually according to Shams Moulana advocates those who like mystic state such as Bayazid and Halaj, because Moulana is in the same level of inebriation which they are staying there, namely, the level of inebriation of the soul. In fact, it is common that Moulana starts to defend them impeccably but Shams achieved the level of leadership by reaching to the awareness and knows the diminution and its weakness adequately. So, Shams believes that approaching to the unification, the fact of the religion and epistemology are just possible by knowing the observant leader, the describer of all prophets and former religion, namely, the prophet Mohammad and being loyal to his ideology by applying the layout of the observant, sight and beseech. While the main intention of Shams for asking the level of superiority of the prophet Mohammad to Bayazid in the first meeting with Moulana is, directing him from the matter of inebriation, partiality for the people of mystic, namely, Bayazid to the level of awareness and recognition of the highest observant, namely, the prophet Mohammad, therefore, by knowing the prophet he (Moulana) achieves noble unification.
 
Conclusion
The mystic state and the consternation are the main disagreement subjects in the mystic pattern of Shams and Moulana. Moulana believes that the mystic states and the consternation are the results of the love that finally come to the annihilation, eternity and the unification. According to him the people of mystic are the great ones that because of the infinite inebriation they miss themselves so much and they are in such a level of intuition, knowledge, annihilation, and unification with God which they connect the utterance of profanity (Shath) to God and are silent and disoriented themselves until they achieve the base of religion by the help of GOD that is the exact consternation and knowledge. But, in Sham's ideology their utterance of profanity (Shath) does not have any meaning except immanence, arrogance, frustration and insincerity. Also, in Sham's idea the consternation is equal to the knowledge but, the consternation which is originated from the real words of the observant and the wayfarer comes to such a level of information and cleverness that because of the excess knowledge and reaching to God cannot say any word or voice just because of being occupied by the beloved.
 
 
This paper is sponsored by the chair of Moulavi Pazhohi (Studies concerning Moulavi) the title help by the Iran's National Science Foundation (INSF).
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