Iranian Persian Language and Literature Promotion Society Research on Mystical Literature HTTPS://JP 8 2 2015 02 20 The Foundations of Understanding Religious Wisdom in the Discourse of Molavi The Foundations of Understanding Religious Wisdom in the Discourse of Molavi 1 28 16456 FA Majid Sadeghi Associate Professor, University of Isfahan Mohammad Nasr E Esfahani PhD candidate, University of Isfahan Journal Article 2016 06 14 Molavi has called religious and divine knowledge as religious wisdom. In his view, religion is a strong and unique kind of knowledge. Religious wisdom is a transcendental wisdom which aims to explain and provide various strategies for spiritual transcendence of human being. Other kinds of wisdom are physical wisdoms whose task is to explain the living and worldly affairs. He considers knowledge of self, God and the text as mediating between man and religious wisdom. In his view, anyone who lacks such kinds of knowledge as prerequisites of understanding religious wisdom should not expect the grasp of this kind of wisdom. Molana, who has taken his preconceptions from mysticism, thinks that there is a firm relationship between mysticism and understanding of religious wisdom because mysticism explicates the hermeneutic requirements of such a kind of wisdom; i.e. someone who knows his true self is true mystic and thus can grasp religious wisdom. In his view, the difference between mysticism and the philosophy of his time is that the latter lacks knowledge of self and God and, consequently, it is simply knowledge of the text. Thus, we should not expect true understanding of religious wisdom from philosophy. According to Molavi, annihilated Man at the moment of intense desire for attachment receives revelation and wisdom after connection to the Existence. The most desirous seekers of attachment gain the best and unique revelation which is religious wisdom and the last example of it has been manifested in the Quran. It is a divine intact text for those separated from the realm of meaning and those in love of attachment to the Existence. Molavi thinks that the seekers of prophet-like experience and religious wisdom should not compare this text with other texts because, first, such it is not like other texts and has its own features and, second, its understanding enjoys a special logic with its own rules and conventions. Molavi has called religious and divine knowledge as religious wisdom. In his view, religion is a strong and unique kind of knowledge. Religious wisdom is a transcendental wisdom which aims to explain and provide various strategies for spiritual transcendence of human being. Other kinds of wisdom are physical wisdoms whose task is to explain the living and worldly affairs. He considers knowledge of self, God and the text as mediating between man and religious wisdom. In his view, anyone who lacks such kinds of knowledge as prerequisites of understanding religious wisdom should not expect the grasp of this kind of wisdom. Molana, who has taken his preconceptions from mysticism, thinks that there is a firm relationship between mysticism and understanding of religious wisdom because mysticism explicates the hermeneutic requirements of such a kind of wisdom; i.e. someone who knows his true self is true mystic and thus can grasp religious wisdom. In his view, the difference between mysticism and the philosophy of his time is that the latter lacks knowledge of self and God and, consequently, it is simply knowledge of the text. Thus, we should not expect true understanding of religious wisdom from philosophy. According to Molavi, annihilated Man at the moment of intense desire for attachment receives revelation and wisdom after connection to the Existence. The most desirous seekers of attachment gain the best and unique revelation which is religious wisdom and the last example of it has been manifested in the Quran. It is a divine intact text for those separated from the realm of meaning and those in love of attachment to the Existence. Molavi thinks that the seekers of prophet-like experience and religious wisdom should not compare this text with other texts because, first, such it is not like other texts and has its own features and, second, its understanding enjoys a special logic with its own rules and conventions.

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