رابطة امر تكويني و امر تشريعي در عرفان نظري
محورهای موضوعی : مطالعات حوزه عرفان و کلام اسلامی
1 - دانشگاه آزاد اسلامي
کلید واژه:
چکیده مقاله :
در عرفان نظري، بنا بر اصل وحدت وجود، فقط حق وجود دارد كه واحد است. از حق امر واحدي صادر ميشود كه صادر اول و حقيقت محمدي ناميده ميشود. از ديگر سوي، اسماء الهي (و مظاهر غيبي و عيني آنها) بدليل محدود بودنشان با هم تنازع دارند و اسم الله و مظهرش، حقيقت محمدي، بين اسماء و مظاهر آنان نظم و تعادل برقرار ميكند؛ نظم و تعادل بين تنازع مظاهر غيبي اسماء بواسطة عين ثابت حقيقت محمدي بصورت تكوين، و نظم و تعادل ميان تنازع مظاهر عيني بواسطة عين خارجي حقيقت محمدي بصورت تشريع برقرار ميگردد. تشريع بدين منظور است كه انسانها با پيروي از شريعت محمدي از تنازع و محدوديت رهايي يافته و به مقام بيحدي برسند و هرگاه به مقام بيحدي رسيدند با حقيقت محمدي كه مظهر اسم الله است، اتحاد پيدا ميكنند و بواسطة اين اتحاد ميتوانند به اذن حق به تصرف و تكوين در هستي بپردازند و واسطة حق و خلق ميگردند؛ آنگونه كه اسم الله و حقيقت محمدي واسطة حق و خلق در ابتداي تكون موجودات بودند. بنابرين تشريع به تكوين ختم ميشود.
In theoretical gnosis, based on the principle of the oneness of being, it is only the Truth Who is one and from Whom a single entity called the first emanated and Muhammedan truth is emanated. On the other hand, the Divine Names (and their hidden and objective loci of manifestations) are in conflict with each other because of their limitations, and the name of Allah and His loci of manifestation, the Muhammedan truth, establish balance and order between their names and manifestations. The order and balance among the conflicts of the hidden manifestations of names are established genetically through the fixed essence of the Muhammedan truth, whereas the same is done among the conflicts of objective manifestations through the external essence of the Muhammedan truth in the form of religious laws. The purpose of religious laws is to have people follow the Muhammedan religion in order to free themselves from conflicts and limitations and attain the level of limitlessness. Whenever they attain such a level, they unite with the Muhammedan truth, which is the manifestation locus of the name of God. It is through this union that they can dominate the realm of being and begin the act of creation there with the permission of the Truth and turn into a mediator between the Truth and creation in the same way that God’s Name and the Muhammedan Truth were the mediators between the Truth and creation at the beginning of the creation of existents. Therefore, religious law-making ends in creation.
