مقایسه تحلیلی آرای هستی شناختی ابن عربی و عزیز نسفی (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
وحدت وجود، چینش مراتب هستی و انسان کامل از عمده ترین مباحث مطرح در عرفان بوده اند که همواره متفکران و صاحبان اندیشه در سنت عرفان اسلامی به آن توجه داشته اند. این نوشتار در پی آن است با بهره گیری از روش تحلیلی توصیفی، هستی شناسی ابن عربی و عزیز نسفی، دو عارف سنت های عرفانی اول و دوم را از دو جهت آفرینش هستی و مراتب آن ترسیم کند و طرحی منسجم از مقایسه مبانی فکری و ساختار اندیشه ایشان، میزان تأثیر پذیری نسفی از ابن عربی و نیز نظریات نوآورانه نسفی ارائه دهد. تبیین و تحلیل دیدگاه های عزیز نسفی درباره هستی آشکار می سازد که هرچند او با مبانی سنت اول آشنا بوده و از ابن عربی نیز تأثیر پذیرفته است، در موضوعات هستی شناختی باید او را از عرفای سنت دوم به شمار آورد. آرای هستی شناختی عزیز نسفی بر مبنای دیدگاه های ابن عربی و پیروان او پایه ریزی شده اند؛ اما چنانکه نسفی در دیگر مباحث عرفانی نظریات مبتکرانه ای ارائه کرده، در مباحث هستی شناختی نیز آرای تازه ای به دست داده است.An Analytical Comparison of Ibn Arabi and Aziz Nasafi’s Ontological Views
Unity of existence, arrangement of levels of existence, and perfect man are the significant mystical subjects that have been consistently considered by thinkers and scholars of Islamic mystical tradition. Taking an analytical-descriptive method, the present study aims to draw the ontology of Ibn Arabi and Aziz Nasafi, the two mystics of the first and second traditions, with respect to the creation of the world and its levels and also to present a consistent model based on fundamentals and structures of their thought, the extent Aziz Nasafi have been influenced by Ibn Arabi and his original theories. Explanation and analysis of Aziz Nasafi’s views about existence reveal that he should be regarded among mystics of the second tradition, albeit with his familiarity with the fundamentals of the first tradition. Aziz Nasafi’s ontological views are informed by those of Ibn Arabi and his followers, yet since Nasafi displays originality in mystical subjects, he has likewise novelty in ontological views. Keywords: Aziz Nasafi, Ibn Arabi, Ontology, Ontological Levels, Levels of Existence. Introduction The knowledge of existence and its levels in the first and second mystical traditions comprised different models given the transformations in the structure of thought which generally requires further investigation particularly pertaining to differences between existence and its levels in both mystical traditions. In his ‘Five Realms of Existence’ (Ḥaḍarāt-i Khams) brought forth in the first mystical tradition and adapted from Qunawi, Ibn Arabi has explicated the levels of existence, and the relation of existence with God. In the second tradition, though, Nasafi has drawn out models on being, the world, and its levels. As a mystic of the second tradition, Nasafi has proposed original models which have been partly influenced by Ibn Arabi’s ‘Five Realms of Existence’ while they are thoroughly original. Considering differences between the first and second mystical traditions in terms of their 1) understanding and approach to knowledge (ma’rifat) , and 2) mystical language, the present study scrutinizes perspectives and ontological orders of Ibn Arabi and Nasafi with respect to 1) reasons for the manifestation of existence and 2) levels of existence. Materials and Methods The study uses library research and takes an analytical-descriptive method to carry out the analysis. Taking Ibn Arabi’s ‘Five Realms of Existence’ and Nasafi’s quad model for the levels of existence, comparison is carried out in three aspects: 1) Five Realms of Existence/ Essence (dhāt) , Soul (nafs) , Sense (wajh) , Societal Form and Miscellaneous Form, 2) Five Realms of Existence/ World of Power (Quwwat) and World of Act (fi'l) , and 3) Five Realms of Existence/ Magnificence (jabarūt), Invisible World (malakūt) , and Visible World (mulk) . Research Findings Investigating pillars of knowledge, means of cognition, mystical language, and basis of the spiritual journey in the first and second mystical traditions, it is observed that 1) God and humans are pillars of knowledge in the first mystical tradition and it is characterized by meditative unveiling and multidimensional language, and features anthropology and theology in the spiritual journey. In the second mystical tradition, however, God, humans, and existence are pillars of knowledge, while the tradition is characterized by meditative unveiling, reasoning, deduction, and knowledge from tradition, uses unprecedented language, and its spiritual journey is based on the recognition of microcosm and macrocosm; 2) Nasafi’s quad model for the levels of existence is influenced by Ibn Arabi’s ‘Five Realms of Existence’; 3) Essence, Soul, and Sense align with ‘Five Realms of Existence’: Essence parallels the first realm, Sense is consistent with the second and fifth levels, and Soul conforms to all levels (first model); 4) The three levels of existence are in two forms (second model); 5) World of Power aligns with the first realm, and the World of Act with the second to fifth realms (third model); 6) The second, fourth, and fifth realms of existence have been influential in the development of Magnificence, Invisible World, and Visible World (fourth model). Discussion of Results and Conclusion Comparing Ibn Arabi and Nasafi’s ontological views reveals that Nasafi has been informed by Ibn Arabi and his followers. It is perceived that Nasafi’s innovative ideas (which holistically align with Ibn Arabi’s ontology but vary in detail) in later decades have been the result of the expansion of Ibn Arabi’s views. It is also significant that each of them provides us with new worlds ('awālam) . An in-depth analysis demonstrates that what the brevity of Ibn Arabi’s opinions brought forth in his ‘Five Realms of Existence’ (Ḥaḍarāt-i Khams) has been further expanded by Nasafi. Also, Ibn Arabi’s five levels have turned to be three levels in Nasafi’s view. In comparing and contrasting these views, more specifically, the five realms belonging to Ibn Arabi are equal to Essence (dhāt) , Soul (nafs) , Sense (wajh) , Societal Form, and Miscellaneous Form which belong to Nasafi. Similar to Ibn Arabi, moreover, Nasafi realizes that unity of existence (waḥdat-i wujūd) is the basis of existence (hastī) , yet Nasafi’s view is of a novelty in detail in that Nasafi proposes four models for the levels of existence.
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