قاعده‌ی «کل شیء فی کل شیء» در عرفان ابن‌عربی، داستان دقوقی مثنوی

داستانِ دقوقی تبیینِ تمثیلیِ قاعده «کل شیء» و بلکه ذکرِ وحدتِ وجود به لحن و سیاقِ اختصاصیِ عرفانِ مولوی است؛ بی‌آن‌که لازم باشد او را وحدتِ وجودیِ عرفان نظری بدانیم. نسبتِ داستانِ دقوقی به مثنوی، نسبتِ قاعده‌ی «کل شیء» به عرفانِ ابن‌عربی است که هر کس به مدلول و معنای آن‌ها توجه نداشته باشد نتوانسته است جان‌مایه‌ی عرفان نظری و نیز مثنوی معنوی را دریابد. مقاله‌ی حاضر معتقد است علی رغم تفاوت های زیادی که میانِ عرفان ابن عربی و عرفان مولوی وجود دارد اما توحیدِ حق تعالی اساسی‌ترین مفهومی است که هر دو مکتب حول آن شکل گرفته‌اند.مهم‌ترین تمثیل‌هایی که در داستانِ دقوقی به کار رفته‌اند، شمع = نور، درخت و انسان هستند. وجه اشتراکِ مهمِ تمثیل‌های یاد شده این است که: هر سه قایم و ایستاده و راست‌قامت‌اند: و این با مسیرِ طول و عمقِ هستی تناسب دارد. هر سه با سوختن نسبتی دارند؛ و در عینِ حال هر سه با تزکیه مرتبط‌اند.هستی با نور یکی است و نور از اسمای الهی است. نور و وجود، وحدتِ محض‌اند و همه‌ی کثرات، ظهورِ همین وحدت‌اند؛ حقیقت انسان حقیقت نوری است.

everything is in everything in ibn-arabi’s mysticism, dằqữgḣἳ’s story of masnavi-ye-ma’navi

abstract dằqữgḣἳ’s story is an allegorical explanation of the &whole thing& rule, and rather a mention of the unity of existence in the specific tone and context of rumi’s mysticism; without it being necessary to consider him as the existential unity of theoretical mysticism. the relation of daqoqi’s story to the rumi is the relation of the rule of &the whole thing& to the mysticism of ibn arabi, that anyone who does not pay attention to their meaning and meanings has not been able to understand the essence of theoretical mysticism as well as the spiritual masnavi. the present article believes that despite the many differences between ibn arabi’s mysticism and rumi’s mysticism, monotheism of the almighty is the most basic concept around which both schools have been formed.the most important similes used in dằqữgḣἳ’s story are candle = light, tree and human. the important thing in common with the mentioned parables is that: all three are upright and upright: and this is proportional to the length and depth of existence. all three are related to burning; and at the same time, all three are related to cultivation.existence is one with light, and light is one of the divine names. light and existence are pure unity and all multitudes are the emergence of this unity; the truth of man is the truth of light.extended abstractintroductionin ibn-arabi’s mysticism, there is a rule known as &the whole object for the whole object it means &everything exists in everything&. the importance of this rule is to such an extent that according to ibn arabi, anyone who does not understand it, his monotheism is not complete: &all things are in everything, and the knowledge of this is fan al-tawheed la tarifah& (ibn arabi , 1367, p. 33); we know that monotheism is the basic principle of islam and the unity of existence is the most fundamental principle in ibn arabi’s mysticism; the fact that the lack of recognition of the mentioned rule is equated with the lack of recognition of the most basic religious and mystical teachings and rulings is a deep and very meaningful statement and shows its great importance. now, from a logical point of view, if the content of the rule is true that &everything exists in everything&, this clause will also be true that: &everything exists in one thing.& or in other words, &everything exists in one thing in the first encounter, this interpretation confronts the human mind with this basic challenge: how can everything exist in one thing?! but the mentioned rule is accepted in the main theoretical mysticism and it is considered to be the completion and completion of monotheism; to the extent that it has been emphasized by the supporters of theoretical mysticism and the students of the school of ibn arabi; for this reason, they have used subtleties and subtleties in explaining it; it is stated in the sources: he gave me the mirror, polished your face like a mirror, no one saw you without your face the reed that you have appeared in all your mirrors out of grace is the reed of your face (quoted by adham ozlati, 2011, p. 404). jami says in a subtle interpretation: “the existence, which was the essence of the dear god, all things are in him and he is in everything.” “this is the expression of what the sage says that everything is included in everything” (jami, 1360 p. 33) what we are trying to deal with in examining the story of daqoghi is the explanation of the presence of &all in one& and &one in all& and &all in all in such a way that it is compatible with the teachings of theoretical mysticism, maulavi mysticism and also with many ruling principles. therefore, in this article, we will explain the meaning of the rule &everything& and the summary of the story of dằqữgḣἳ, and then we will mention, explain and explain examples of the mystical points of this story, which are in the context of the rule has been from this review, we can conclude: although molvi’s mysticism and ibn arabi’s mysticism have important substantive differences, they also have many aspects in common. one of these common aspects is the ratio of dằqữgḣἳ’s story with the rule of &everything in short, the story of daqoghi is the basis of &everything& in the mysticism of ibn arabi. background of the research: an article with detailed specifications has been published that examines the rule with three readings in the works of imam khomeini: yathrabi, seyed mohammad javad, yusuf thani, seyed mahmoud, zare, mohammad amin. (2018). explanation and analysis of the principle of &the whole object for the whole object& in three readings in the mystical works of imam khomeini. published in javidan kherad magazine. conclusionthe most important similes used in , dằqữgḣἳ’s story are candle = light, tree and human. the important commonality of the above-mentioned parables is that: all three are upright and erect: and this is proportional to the path of length and depth of existence. all three are related to burning; and at the same time, all three are related to cultivation; both the candle and the tree are potential burning material; as a result, they become light by burning; at the same time, this burning means cultivation of the low aspect of one’s existence; just as in the aforementioned parables, light was the common feature of a candle and a tree, in humans, according to rumi’s interpretation, it is necessary to reach from the stage of rawness to the maturity of burning; a very thoughtful and meaningful interpretation is attributed to rumi, who considers the result of his life to be three words:the result of my life is no more than three words: i was raw, i was cooked, i was burntit has also been said:the result of my life is no more than three words. i burned and burned and burnedexistence is one with light. light is one of the divine names. light and existence are pure unity and all multitudes are the emergence of this unity; the truth of me is the truth of light. in his works, ibn arabi talks about alkun tree, which is a tree of light. all three parables mentioned above are prominent parables of existential unity; and we mentioned that the rule of &everything& itself is one of the branches of unity.dằqữgḣἳ’s story emphasizes the rule of &the whole object& with the two approaches of thematic analysis and citing examples; thematic analysis includes such things as the analysis of the relationship between parts and the whole, seeing a friend in a human being, the sea in a drop, the sun in a particle, hourly and hourless, kinship and non-kinity, kinship and kinshiplessness, greetings to the righteous, and seeing the beloved in is all; mentioning an example is also a description of the transformation of candles, trees and humans into each other.according to what was mentioned, despite the many differences that exist between ibn arabi’s mysticism and molvi’s mysticism, there are many common principles and topics that can be found in each of these two schools, but with their own tone and language. it is stated; monotheism of the most high is the most basic concept around which both schools are formed; with regard to this approach and the discussed topics, the famous expression of sheikh baha’i shows itself again: whoever says your praise in a language, is like a nightingale to singing a ghazal and a nightingale to a song.