موسي و عيسي (ع) در انسان كامل جيلي

Moses and Jesus in al-Insān al-Kāmil of Jīlī

زﻧﺪﮔﯽ اﻧﺒﯿﺎء الهي آن ﮔﻮﻧﻪ ﮐﻪ در ﮐﺘﺎب ﻫﺎي ﻣﻘﺪس، رواﯾﺎت و ﻗﺼﺺ ﺑﻪ ﺗﺼﻮﯾﺮ ﮐﺸﯿﺪه ﺷﺪه، ﻫﻤﻮاره زﻣﯿﻨﻪ اي ﻣﺴﺎﻋﺪ ﺑﺮاي ﺑﯿﺎن اﻧﺪﯾﺸﻪ ﻫﺎ و ﻣﻀﺎﻣﯿﻦ ﻋﺮﻓﺎﻧﯽ ﺑﻮده اﺳﺖ. ﺟﯿﻠﯽ ﮐﻪ ﺧﻮد از ﺷﺎﮔﺮدان ﻣﮑﺘﺐ ﻋﺮﻓﺎﻧﯽ اﺑﻦ ﻋﺮﺑﯽ اﺳﺖ ﺑﻪ زﻧﺪﮔﯽ اﻧﺒﯿﺎء الهي از ﺟﻤﻠﻪ ﻣﻮﺳﯽ و ﻋﯿﺴﯽ (ع) ﻧﻈﺮ داﺷﺘﻪ، ﺑﻪ ﺗﺎوﯾﻞ و ﺗﻄﺒﯿﻖ آﯾﺎت، رواﯾﺎت و ﺣﻮادث زﻧﺪﮔﯽ آﻧﺎن ﺑﺎ ﺣﻮادث ﻧﻔﺴﺎﻧﯽ ﭘﺮداﺧﺘﻪ اﺳﺖ. ﺟﯿﻠﯽ در ﻣﺠﻤﻮع ﻣﺒﺎﺣﺚ ﺧﻮد درﺑﺎرۀ زﻧﺪﮔﯽ ﻣﻮﺳﯽ، ﺑﺮ ﻓﻨﺎي ﻧﻔﺲ ﺑﺸﺮي، ﺣﻘﯿﻘﺖ واﺣﺪ الهي، رﻓﻊ دو ﮔﺎﻧﮕﯽ و دوﺋﯽ در ﻧﺴﺒﺖ وﺟﻮد ﺣﻘﯽ و ﺧﻠﻘﯽ و در ﻧﻬﺎﯾﺖ ﺑﺮ وﺣﺪت اﻧﺴﺎن ﮐﺎﻣﻞ ﺑﺎ ﺧﺪاوﻧﺪ ﺗﺎﮐﯿﺪ دارد. او ﺗﻮرات را از ﺗﺠﻠﯿﺎت اﺳﻤﺎء ﺻﻔﺎﺗﯿﻪ ﺣﻖ و اﻧﺠﯿﻞ را از ﺗﺠﻠﯿﺎت اﺳﻤﺎء ذات ﻣﯽ داﻧﺪ. ﺧﺪاوﻧﺪ ﺗﻮرات را در ﻧﻪ ﻟﻮح ﺑﺮ ﻣﻮﺳﯽ ﻧﺎزل ﮐﺮد و او ﻣﺎﻣﻮر ﺑﻪ اﺑﻼغ ﻫﻔﺖ ﻟﻮح ﺑﻮد و دو ﻟﻮح ﭘﺎﯾﺎﻧﯽ ﮐﻪ ﻟﻮح «ﻗﺪرت و رﺑﻮﺑﯿﺖ» ﺑﻮد در ﺣﻮزه ﺗﺒﻠﯿﻎ ﻣﻮﺳﻮي ﻗﺮار ﻧﺪاﺷﺖ، ﺑﻠﮑﻪ ﻣﺘﻌﻠﻖ ﺑﻪ ﻋﯿﺴﯽ ﺑﻮد و ﻫﻤﯿﻦ اﺑﻼغ اﻟﻮاح «ﻗﺪرت و رﺑﻮﺑﯿﺖ» از ﺳﻮي ﻋﯿﺴﯽ ﺑﻮد ﮐﻪ ﻣﻮﺟﺐ ﺷﺪ ﻗﻮم ﻋﯿﺴﯽ ﺑﻪ ﺗﺜﻠﯿﺚ ﻗﺎﺋﻞ ﺷﻮﻧﺪ و ﺑﻪ قول جيلي و ابن عربي ﺑﻪ ﮔﻤﺮاﻫﯽ (اضلال) و خطا (اﻋﺘﻘﺎد ﻧﺎدرﺳﺖ) ﺑﯿﺎﻓﺘﻨﺪ. ﺟﯿﻠﯽ ﺑﺮ اﯾﻦ ﺑﺎور اﺳﺖ ﮐﻪ اﻧﺠﯿﻞ ﻇﺎﻫﺮي دارد و ﺑﺎﻃﻨﯽ. ﻇﺎﻫﺮ اﻧﺠﯿﻞ ﻋﺒﺎرات آﻏﺎزﯾﻦ اﻧﺠﯿﻞ اﺳﺖ ﮐﻪ ﺑﻪ ﻧﺎم «اب، ام و ابن» ﺷﺮوع ﻣﯽ ﺷﻮد، ﻫﻤﭽﻨﺎن ﮐﻪ اول ﻗﺮآن «ﺑﺴﻢ اﷲ اﻟﺮﺣﻤﻦ اﻟﺮﺣﯿﻢ» اﺳﺖ. ﻗﻮم ﻋﯿﺴﯽ ﻇﺎﻫﺮ اﯾﻦ ﮐﻼم را ﮔﺮﻓﺘﻨﺪ و آن را ﺑﺮ ﻋﯿﺴﯽ، ﻣﺮﯾﻢ و روح ﺗﻄﺒﯿﻖ دادﻧﺪ و از ﺣﻘﯿﻘﺖ اﻧﺠﯿﻞ ﮐﻪ ﻇﻬﻮر ﺣﻀﺮت ﺣﻖ را در ﺧﻠﻖ و ﻗﯿﺎم ﻧﺎﻣﻮس ﻻﻫﻮﺗﯽ را در وﺟﻮد ﻧﺎﺳﻮﺗﯽ ﻧﺸﺎن ﻣﯽ دﻫﺪ ﻏﻔﻠﺖ ﮐﺮدﻧﺪ و ﺑﻪ ﺗﺠﺴﯿﻢ و ﺣﺼﺮ ﻣﻨﺘﻬﯽ ﺷﺪﻧﺪ.

The life of the prophets, as described in religious texts, was always an interesting subject of mystical thinking. Jīlī, who was a student of Ibn Arabī’s mystical school, studied the life of the divine prophets such as Moses and Jesus, which were revealed in Quranic verses and with allegorical interpretation he compared these stories with mental attitudes. Considering Moses’ life, Jīlī emphasizes the annihilation of human soul, unique truth of divinity, unveiling of duality in Divine creative being and at last the unio‎n of perfect man with God. He believes that Torah was the manifestation of qualitative names of God, while Gospel was the manifestation of essential name of God. God revealed Torah to Moses in nine tablets. He was permitted top reach seven tablets, but the other two tablets which were ''Power and Lordship'', belonged to Jesus. Jesus preached these two tablets to his people and as a result his people believed in Trinity and went astray. Jīlī believes that Gospel has esoteric and exoteric characteristics. According to him, the beginning verse of the Gospel, i.e. In the name of Father, Mother and Son, are the exoteric one. It could be compared with the beginning verse of Quarn, i.e. In the name of Allah, Most Beneficent, Most Merciful. The people of Jesus only comprehended the exoteric meaning of the verse and identified it with Spirit, Mary and Jesus. They ignored the esoteric meaning of the Gospel, that is the appearance of God in creation and the manifestation of divine names in bodily beings. Therefore they believed in anthropomorphism and restriction of the Infinite.