بررسی آراء وحدت وجودی ابن عربی و اشرف جهانگیر سمنانی (عارفی در شبه قاره) (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
هستی شناسی عرفانی، یکی از موضوعات اساسی در حوزه عرفان اسلامی است؛ این موضوع، از طریق آموزه های ابن عربی، بیشتر نمود و ظهور یافته است. از مهم ترین مباحث مطرح شده در هستی شناسی ابن عربی، بحث وحدت وجود است. پرسش اصلی این پژوهش به طورکلی این است که تلقی ابن عربی (م: 638 ه.ق) و اشرف جهانگیر (م: 828 ه.ق) از وحدت وجود و وجوه اشتراک و افتراق آرای آن دو عارف چیست؟ به دنبال این پرسش، جستار پیشِ رو، با روش توصیفی-مقایسه ای، به اثبات براهین وحدت وجود از دیدگاه ابن عربی و اشرف جهانگیر پرداخته است. ابن عربی، واضع نظریه وحدت وجود است؛ درحالی که اشرف جهانگیر، از شاگردان شیخ علاءالدوله سمنانی است؛ با وجود این ازجمله عرفایی است که پیرو نظریه وحدت وجود است. در جهان بینی ابن عربی و اشرف، تعالیم قرآنی و احادیث نبوی جایگاه ویژه ای دارد. در بحث تجلی، اشرف به تأسی از ابن عربی قائل به تجلی در هستی است. جهان بینی ابن عربی، آمیخته با سرّ است که درنهایت به «حیرت» و «هیبت» ختم می شود؛ امّا به دلیل غلبه اندیشه های کلامی و قواعد فقهی اشرف جهانگیر، او در اثبات وحدت وجود، بیشتر سیاق کلامی و فقهی را پیش گرفته؛ با وجود این در شاکله کلی مباحث وجود شناختی، متمایل به آرای ابن عربی است.The investigation of unity of existence from the perspective of Ibn Arabi and Ashraf Jahangir Semnani (a mystic in the subcontinent)
Mystical ontology is one of the main topics in the field of Islamic mysticism; This issue became more apparent through the teachings of Ibn Arabi. One of the most important issues in ontology proposed by Ibn Arabi is the unity of existence. The main question of this research in general is what the viewpoint of Ibn Arabi (AD: 638 AH) and Ashraf Jahangir (AD: 828 AH) on the unity of existence is and what the commonalities and differences between the viewpoints of the two mystics are. Following this question, the present study, with a descriptive-comparative method, proves the proofs of the unity of existence from the perspective of Ibn Arabi and Ashraf Jahangir. Ibn Arabi is the author of the theory of the unity of existence; While Ashraf Jahangir is one of the students of Sheikh Ala Al-Dawlah Semnani; Nevertheless, he is one of the mystics who follow the theory of the unity of existence. In the worldview of Ibn Arabi and Ashraf, Quranic teachings and prophetic hadiths have a special place. In the discussion of manifestation, Ashraf impressed by Ibn Arabi believes in manifestation in existence. Ibn Arabi's worldview is mixed with mystery, which ultimately leads to “astonishment” and “awesomeness”; However, due to the predominance of theological thoughts and jurisprudential rules of Ashraf Jahangir, he has taken a more theological and jurisprudential context in proving the unity of existence; Nevertheless, in the general form of ontological issues, he tends to the viewpoints of Ibn Arabi. IntroductionWhen he was young, Ashraf Jahangir was educated by Alaeddollah Semnani. In the dispute between Ala 'al-Dawla Semnani (AD: 736 AH) and Abdul Razzaq Kashani (AD: 730 or 735 AH) over the issue of the unity of existence, he took Abdul Razzaq’s side. His book Latayef Ashrafi is one of the sources that Abdolrahman Jami has paid attention to explaining the issue of unity of existence and the conflict between Sheikh Ala Al-Dawlah Semnani and Ibn Arabi (Chitik, 2002: 107). In the meantime, the important is that Ala 'al-Dawla Semnani opposes Ibn Arabi's the unity of existence through theological principles; Ashraf Jahangir, on the other hand, has proved the unity of existence by citing theological and principled principles. Ashraf Jahangir, thanks to Abdul Razzaq Kashani, who is a follower of Ibn Arabi and one of the proponents of the theory of the unity of existence, seeks the knowledge of existence constructing his worldview. For Ibn Arabi, on the other hand, existence has a meaning beyond its philosophical meaning; In his mystical worldview, Ibn Arabi seeks a sacred concept that causes a kind of "ecstasy" and "awe" within the mystic; Lewis Michael believes: "In principle, in the school of unity of existence, unity and divinity are not separate" (Levine, 1994: 46); It is important that Ibn Arabi is a thinker, mystic and the author of the theory of unity of existence and so prolific writer that great commentators and thinkers have written and commented on his views; Ashraf Jahangir, on the other hand, is an anonymous mystic in Iran whose works are less known, and he himself is one of followers of Ibn Arabi and the theory of unity of existence.This study looks at the views of Ibn Arabi and Ashraf Jahangir Semnani on the existential unity and also seeks to examine the issue of how inclined Ashraf Jahangir Semnani is to the views of Ibn Arabi on the issue of the unity of existence. Obviously, the proof of this claim depends on answering the following questions:What is the view of Ibn Arabi and Ashraf Jahangir Semnani about the unity of existence?What are the commonalities and differences between the views of Ibn Arabi and Ashraf Jahangir Semnani on the issue of unity of existence?1.1. Research MethodIn this research, in a descriptive-comparative way, the proofs of the unity of existence from the point of view of Ibn Arabi and Ashraf Jahangir are examined and then the commonalities and differences of the views of these two mystics on the existential unity are examined. Results have been obtained regarding Ashraf Jahangir’s view of unity of existence and how impressed he was by Ibn Arabi.The unity of existence from the point of view of Ibn Arabi and Ashraf JahangirIbn Arabi interprets the existence of truth as absolute existence; He believes that when the truth appears to the mystic, he sees nothing but awe and astonishment, which interprets this awe as God. Ashraf also believes that monotheism originates from unity and divides it into two types: one is absolute unity in terms of essence and attributes, and the second is bounded unity in terms of attributes and not in terms of essence. To understand the unity of existence from Ibn Arabi's point of view, one must study all his mystical worldview and ontological foundations because some concepts and issues interpret other issues. To prove the evidence of unity of existence, Ashraf not only cites the Qur'an also uses the rules of the Arabic language dealing with the unity of existence in principle, theology, and philosophy, and acts like the students of Ibn Arabi who deal with the issue of the unity of existence from a philosophical point of view. In the discussion of the one unique, Ibn Arabi names the name of the unit of Uhud for the essence of right because it is nothing but the right of existence; Therefore, the essence is the same as his existence and the same as his manifestations, and he calls the best name for the truth, “the one unique ". Ibn Arabi deals with this issue in a mystical way and believes that if we show the essence without addition or designation, we must inevitably use names that have a negative aspect. In this case, the name of one or the unit or a combination of both is more appropriate than all other names. While Ashraf Jahangir, through the rules of Arabic language, jurisprudential and theological principles, proves the name of the unique and believes that the unique is one of the verses and there is no possibility of assignment, interpretation, conversion and abrogation. In the verses "kolo shaye haaleko ella vajh" and "aynama towallow fasama vajhollah", Ibn Arabi deals with proving and explaining it in a mystical way While Ashraf Jahangir proves these verses through Arabic rules and verbal justification. In the discussion of proving the unity of existence by quoting a prophetic hadith, Ibn Arabi proves it in a mystical way; While Ashraf Jahangir, like the justification of "Qul Hu Allah Ahad", proves the existence of unity in three ways: the rules of Arabic language, principles and theology. ConclusionIn the worldview of both mystics, the Qur'an and Hadith have a high place. Both mystics have the same views on absolute existence and manifestation, and in this regard, Ashraf Jahangir has reached a common understanding of Ibn Arabi. In the discussion of manifestation, he has used the words of Ibn Arabi about manifestation. One of the differences between the views of these two mystics is that Ibn Arabi considers "existence" to be the main attribute of God and in this regard, he uses Qur'anic terms. Ibn Arabi interprets the "existence of truth" as "absolute existence" and proves the unity of existence through mysticism. On the other hand, Ashraf Jahangir also cites the Qur'an to prove his arguments for existence and proves this issue through the rules of the Arabic language, the principles of jurisprudence and theology. In the discussion of the "the one unique", Ibn Arabi proves the problem in a mystical way and believes that if we show the essence without addition or determination, we must inevitably use names that have a negative aspect. In this case, the name of the one or unique or a combination of both is more appropriate than all other names while Ashraf Jahangir, with the rules of Arabic language, jurisprudence and theology, explains the unity of existence and considers the verse "Qul Hu Allah Ahad" as one of the indisputable verses. Explaining the verse "Kolo Shaye Haalekn Ella Vajh", Ashraf says that everything is nothing but truth and there is nothing but truth. This meaning proves the existence of truth and denies the existence of others. He has explained this verse according to the rules of the Arabic language. Ibn Arabi, in explaining the verse, "Fa Aynama tovalow Fasama Vajhollah", states that everybody who is completely talented and good at discovering can observe truth in all directions because he is present in all directions. 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