سمبل سازي و معنا سوزي» قرائتي مولف‌محور از حكايت شاه و كنيزك

Symbolization and the Destruction of Meanin

فتح باب مثنوي، حكايت شاه و كنيزكي است كه جولانگاه آراء بسياري است. پايان تلخ و خاص آن، باعث انتقاد تلخ برخي از مولانا از يك طرف و سمبل­سازي بعضي ديگر از طرفي ديگر است. اما از نظر نگارنده اين داستان تبيين يك خط مشي مهمي از مرام­نامه مباني عرفاني است كه سمبل­ سازي­ها باعث مكتوم ماندن اين خط مشي است. سالك براي سلوك در اولين گام بايد پيري براي خود بگزيند و مانند مرده در دست غسال، تحت اراده او باشد. به آنچه او مي­كند، اعتراض نكند. اين خط مشي را مولانا در اين داستان كه اول گام مثنوي است، با نيك بدنماي يك پير به تصوير مي­كشد و آن عمل را چونان عمل خضر (نماد پير) مي­داند كه حتي دركش براي موسي نيز دشوار است. همين نكته است (قياس نگرفتن كار پاكان با كار خود) كه او را به داستان طوطي و بقال مي­كشاند

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 in 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.