وجودشناسی عرفانی شیخ سرهندی و بازتعریف وی از مرتبۀ وهم (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
شیخ احمد سرهندی، مشهور به امام ربانی، در میان عرفایی که به نقد و بازتعریف مفاهیم عرفانی پرداخته اند، از جایگاه ویژه ای برخوردار است. وی در آغاز هزاره دوم قمری به مدد علوم کشفی منحصر به فرد خود، پاره ای از مفاهیم عرفانی را بازتعریف کرد. مسئله اصلی تحقیق، دست یابی به تعریف وجودشناسی عرفانی و مرتبه وهم از دیدگاه سرهندی است. نتیجه بحث و تحلیل نشان می دهد که گسترش و نفوذ اندیشه های ابن عربی و شاگردانش در میان صوفیان هند، سرهندی را بر آن داشت تا به نقد وجودشناسی مکتب ابن عربی بپردازد. او با طرح نظریه وحدت شهود به رد نظریه وحدت وجود ابن عربی پرداخت و مفاهیم وجودشناختی او را تعریفی دوباره کرد. این مقاله ضمن مرور آرای سرهندی درخصوص رابطه خداوند و عالم، به روش تحلیل محتوا به توضیح مرتبه وهم براساس مکتوبات وی می پردازد. سرهندی برخلاف ابن عربی-که وجود کائنات را وجودی موهوم می داند که بر ظاهرِ وجود (خداوند) نمود پیدا کرده اند و لذا جدای از خداوند نیستند- معتقد است که نمود و ثبوت عالم هر دو در مرتبه وهم واقع شده و به طریق ظلی در خارج متحقق است؛ بنابراین جدای از حق سبحانه است.Shaikh Sarhandi's Mystical Ontology and His Redefinition of the Order of illusion
From the very beginning, Ibn Arabi's opinions spread and received a special acceptance in the Central Asia and India, and "during a period of nearly eight centuries, the brains and thoughts of a great number of the best and most sincere researchers were occupied by these opinions." (Ibn Arabi, 2007, preface: 91) Most mystics after Ibn Arabi were influenced by his opinions and thoughts. Those who disagreed with the Grand Sheikh were mostly Muhaddiths, jurists and those scholars who were referred to as outwards Ulama. Although these scholars were very prominent in knowledge and science, most of them were not aware of the indoor truths and sciences, for this reason their opposition was ignored. (See: Nadvi, 2004:182). The first refutation of Ibn Arabi was written by Muhammad bin Umar Damishqi (died in 652 AH) and the first book against Fusous al-Hikam was written by Imad ad-Din Ahmad bin Ibrahim Hanbali (died in 711 AH) called "Ashi’ta an-Nusous fi Hatk Astar al-Fusous". In Persia, the first voice of protest apparently arose not from among the jurists and theologians, but from among the mystical circles. The famous mystic Sheikh Rukn ad-Din Abu al-Makarim Alaa ad-Dawlah Semnani (659-736 AH), called Ibn Arabi a "great man", but he did not like his belief of the unity of existence. (See: Ibn Arabi, 2007, preface: 40) Two other personalities have also proposed the theory of Monotheism of Witness in front of the theory of the unity of existence; one is Ibn Taimiyyah (661-728 AH), a famous muhaddith, theologian and jurist (Jalili, 2020: 73) and the other is Shaikh al-Islam Ahmad bin Yahya bin Muhammad Hashemi Manyari, one of the great scholars of the Indian subcontinent. (Dabiran, 2006: 47). Abul Hasan Ali Nadwi believes that "among the critics of Ibn Arabi, Sheikh Ahmad Sarhandi is the only person who, while he himself has actually passed through the valleys of mysticism and its stages, was able to comment on the unity of existence like an eye witness and with full confidence. He could say that I know every bit of this alley." (Nadvi, 2004: 188). He rejected Ibn Arabi's theory of unity of existence by proposing the theory of the unity of witness, redefining his ontological concepts. Research method The upcoming research has been done by using study and library tools, especially by studying the text of the three-volume book of Sheikh Ahmad Sarhandi (the Letters) and by the method of critical analysis of the text Topic In the Islamic world, three types of explanation of the existence can be distinguished: theological explanation, philosophical explanation and mystical explanation. (Turan, 2010: 176). In the first stage, all the theologians, philosophers, and mystics agree that the ancient and eternal independent existence belongs only to the Almighty God, but they differ on how to attribute the existence to the creatures. The theologians say: the beings of the world have real obtained existence, which means that their existence depends on God's will and creation. Some Muslim philosophers believe that the existence of creatures has a ratio relation with the existence. In this regard, mystics are divided into two groups: Those who believe in the theory of the unity of existence, and Ibn Arabi is the leader of them, consider the existence of creatures to be illusory (which have an external appearance). b. The supporters of Wahdat al-Shohoud, headed by Sheikh Sarhandi, consider the existence of creatures to be an illusory shadowy existence. (Usmani, 2006:252; Abbasi, 2003:87). According to the mystics, acceptance of the personal unity of existence is the prerequisite of believing in the actual infinity of God; because God is an infinite and unlimited existence; if we consider His existence limited, we have accepted some of His perfections and refused some other ones. Accepting such a limitation is a defect, and God is free from any defect. Therefore, the prerequisite of God's existence being infinite and unlimited is that it encompasses all actual existence and reality and leaves no place for other existences in its width or length; therefore, the existence and existed will have a real and essential example, which is the Almighty, and all possible multiplicity and virtual beings must be interpreted any way in the heart of this infinity. (Yazdan Panah, 2019: 266) In the works of Sadr al-Mota’ahhileen, personal unity can be approached through the infinite and limitless nature of God Almighty. (Vahedjavan, 2018:146) According to Sheikh Sarhandi, the way to get rid of this problem is the one adopted by mystics and Sufis who consider the world to be "illusory". (Sarhandi, 1381:3/512) Of course, this illusion is not the illusion that the sophists claim, but it means the illusion which God created it in the stage of illusion and exists in the level of illusion, "and in saying illusion, no prohibition is necessary because it is in the color of existence, and the eternal rulings and transactions and immortal blessings and torments are related to it. It is a different illusion from the illusion a foolish sophist believes in it which is a mere imagination. (Ibid: 3/512 and 513) Conclusion Sheikh Ahmad Sarhandi has redefined Ibn Arabi's ontological concepts such as the levels of existence, the level of illusion, the level of proof and manifestation of the universe, the unity of existence, the difference between the creator and the creature, the plurality and the five demotions for God. For example, by rejecting the theory of the unity of existence of Ibn Arabi, he put forward the unity of witness in contrast to it, and considered the position of existential monotheism as the position of the heart from the point of view of verve and intuition, which the people of mysticism usually experience it, but he does not consider it the end of mysticism, and he believes that it should be passed. The result of the research shows that Sarhandi agrees with Ibn Arabi that the universe has an imaginary existence, but the level of illusion in his view is different from what Ibn Arabi intended. 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