كمال جلاء و استجلاء در موطن انسان كامل از منظر ابن عربي و ابن فناري با نگاهي به آراي امام خميني

از مباحث مهم عرفان اسلامي، جلاء و استجلاء و كمال آنها هست. حق متعال چون كامل مطلق و دائم الفيض است عالم از او متجلي مي شود و او در اشياء ظهور مي كند، ظهور حق در اشياء را «جلاء» گويند و شهود حق خود را در غير(آفريدگانش=مظاهرش) را استجلاء مي گويند. كمال اين امر در موطن انسان كامل متجلي مي گردد. بعد از ابن عربي اولين عارفي كه به تفصيل به اين موضوع پرداخته و تبيين نموده است ، ابن فناري مي باشد، حضرت امام خميني (ره) نيز نظرات متفاوت خود را بر آراي ابن فناري ارائه نمودند، كه حاصل بررسي اين سه ديدگاه بهانه نوشتن اين مقاله شكل گرفته است.

One of the most significant and beauteous topics in Islamic Mysticism is “Jala “ and “Estejla “ and their perfection. With Ibn Araby brilliance, despite his conciseness, these two terms had been studying by the gnostics, God is the knower of own and sees himself in himself without any requirement to the others, and[while] be immersed in his perfection of glory. However since he is absolute perfection and constantly emanation, the universe is theophany of him and he has outwardness in objects. The outwardness of God in things is named “Jala”. as that, God sees himself in himself, he tends also to see himself in others, therefore he creats universe until he observes himself in manifestations, that is named “Estejla” . Estejla completely is appeared in anthropos teleios(perfect man) abode. After Ibn Araby the first mystic that deal with and explain this topic, was “Ibn fnary”. He investigated them in several part of “Mesbah Al’ons”. Imam khomeiny wrote several valuable interpretation that detail and explain Ibn fenary ‘s viewpoints in his book. So , because of importance of Imam’s special look and interpretation, this article has been formed.