بررسی تطبیقی آرای ابن عربی و عزالدین کاشانی در باب قُرب (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
«قرب» در قاموس متصوفه از احوال عرفانی و به معنی اطاعتی است که موجب تقرّب مطیع به مطاع می شود. نویسندگان این پژوهش برآنند تا با بررسی آرای ابن عربی و عزالدین کاشانی در باب قرب عرفانی، نوع تلقی، نوآوری و وجوه اشتراک و افتراق این دو اندیشه ورز متصوفه را با روش توصیفی تحلیلی و بر مبنای مستندات کتابخانه ای باز کنند. براساس نتایج تحقیق، هر دو اندیشمند، قرب نوافل را برتر از قرب فرایض می دانند و دلیل برتری را به محبت الهی پیوند می زنند. قرب حقیقی در تلقی هر دو، وصل به محبوب و مشاهده او نیست؛ بلکه این نوع قرب در نظر کاشانی با پیوند به شوق مخصوص، در قوس صعودی، مستمر و دائمی است؛ در نظر ابن عربی نیز سالکانِ واصل دائماً در مشاهده قرب هستند و این رؤیّت چیزی جز تجلّی حق نیست. هر دو برآنند که علم لدّنی مخصوص اهل قرب و یکی از ملزومات نیل به قرب حقیقی است. کاشانی با پیوند قرب به جمع و تفرقه عرفانی برآن است که در قرب تام، روح سالک در محل جمع با وجود صفت تذلل در عبودیتش، صفت ترفع به درجات والا را نیز داراست؛ اما ابن عربی با تمایز قائل شدن به این نوع تفسیر، برآن است که برخی بزرگان متصوفه به جهت تلقی قرب در مقام جمع و بُعد در موضع جدایی، معرفت بُعد را در باب قرب داخل کرده اند.A Comparative Study of the Views of Ibn Arabi and Izz al-Din Kashani on Qorb (Closeness)
Qorb (Closeness or Proximity) in the Sufi dictionary is a mystical state and means obedience that brings the obeyer close to the obeyed. The authors of this study intend to investigate the opinions of Ibn Arabi and Izz al-Din Kashani about mystical closeness, the type of perception, innovation, and commonalities and differences of these two Sufi thinkers using a descriptive-analytical method based on library documents. Based on the results of the research, they consider Qorb-e Nawafel (recommendation) to be superior to Qorb-e Farayez (obligation) and link the reason of superiority to divine love. True Qorb in the view of the two is not reaching God and observing him; rather, in Kashani's opinion, this type of closeness is connected to a special passion, in ascending levels, which is continuous and permanent. In Ibn Arabi's view, mystics are constantly observing proximity, and this observation is nothing but the manifestation of God. Both of them believe that God-given knowledge is special for close people. It is one of the requirements to reach real closeness. Both believe that God-given knowledge is reserved for mystics who are close to God. By linking mystical closeness to the two categories of ‘spiritual gathering’ and ‘internal dispersion’, Kashani believes that in complete closeness, the seeker's soul in the place of gathering, despite the attribute of humility in its servitude, also has the attribute of perfection and ascension to high levels. However, by distinguishing this type of interpretation, Ibn Arabi believes that some great Sufis, because of their belief in closeness in the position of spiritual gathering and distance in the position of separation, have included the knowledge of distance in the matter of closeness. Kashani calls the manifestation in the non-material as distant manifestation, and the manifestation in material as close manifestation. Both thinkers believe that getting close to God depends on research and science in the position of servitude or worship. Keywords: Qarb, Qorbe Nawafel (Recommendation) and Farayez (Obligation), Mystical State, Ibn Arabi, Kashani. Introduction Qorb implies obedience, which causes the obeyer to be close to the obeyed. According to Seraj Tusi, one of the pioneers of Sufi, closeness is obedience that leads to obedience. Tusi lists the group of close friends in three groups: first; those who approach God with all kinds of obedience. Second; the people who, looking at anything, consider God as the cause and closer to that thing, not themselves; in the third group; the closeness of great mystics means those who have reached the end of closeness. They don't see their closeness with the destruction of God and stop recognizing the state of being close or far away due to the intensity of attraction. Most of the Sufis consider Qorb (closeness) as one of the mystical states that can be found in the mystical states through devotion to God. However, the type of perception of each Sufi expert has a relative difference. In general, because all Sufis are inspired by the source of the Islamic religion and the Holy Quran ; as a result, the commonalities are more than the differences. In this regard, the present study seeks to investigate the opinions of Ibn Arabi and Izz al-Din Kashani about mystical closeness. Materials and Methods This study uses a descriptive-analytical method based on library documents to examine Ibn Arabi and Izz al-Din Kashani’s views on mystical closeness, the type of interpretation, innovation, and the commonalities and differences between these two thinkers of Sufism. The three research questions of the study are: 1) What are the views of Ibn Arabi and Izz al-Din Kashani about mystical Qorb? 2) What are the similarities and differences between the two thinkers regarding Qorb? 3) What is the innovation and distinctive type of perception in the thought of Ibn Arabi and Kashani about Qorb? The basis of the comparative discussion in this study is the American Comparative School of René Wellek (as cited in Lawall, 1988). The theoretician of this school believes that in this type of research, geographical borders and national occasions are removed. Unlike the French comparative school, which emphasizes limiting two comparative thoughts to a common border and the richness of the national language, the American school has no borders. The latter does not recognize and examine cultural relations and human thoughts as a whole without paying attention to historical relations and proving the impactful relations of two cultures and two thinkers across borders. Research Findings In Izz al-Din Kashani’s view, Qorb is a mystical state and under the center of love. According to Ibn Arabi, the Qorb of the infinite (regardless of time) is among the authorities, but the Qorb of matter is considered a mystical condition. In Ibn Arabi's opinion, Qorb is desirable, like the attribute of a servant who is close to God. In Kashani's view, the loss of all human characteristics and the absence of closeness is considered true closeness. Both thinkers talk about the difference between Qorb-e Farayez and Qorb-e Nawafel and they believe that Qorb-e Farayez is the manners of servitude and conditional on actions and fulfillment of obligations, but Qorb-e Nawafel is the relationship between the servant and the creator based on love, which is not included in that condition. Therefore, in Qorb-e Farayez, the servant becomes the eyes and ears of the Creator, and in Qorb-e Nawafel, God becomes the eyes and ears of the servant. Observing closeness by the servant, in the opinion of Ibn Arabi and Kashani, makes it impossible to achieve real closeness because true mystics are constantly in close observation through discovery and intuition. According to Ibn Arabi, this observation is the intuition of the manifestation of God, not the creator himself; therefore, he makes a difference between the closeness of the common people and the closeness of mystics. Both thinkers consider God-given and spiritual knowledge to be exclusive to the closeness of mystics. On the other hand, the mystic's awareness and knowledge is also considered an example of closeness. Kashani believes that in complete closeness, the seeker's soul in the place of gathering, despite the attribute of humility in its servitude, also has the attribute of perfection and ascension to high levels. However, by distinguishing this type of interpretation, Ibn Arabi believes that some great Sufis, because of their belief in closeness in the position of spiritual gathering and distance in the position of separation, have included the knowledge of distance in the matter of closeness. Discussion of Results and Conclusions As shown in the results of the research, Ibn Arabi's scientific comprehensiveness made him criticize most of the beliefs of the advanced Sufis in his works; among other things, he broke the norm about the type of perception regarding which one is closer to the situation and which one is closer to the authorities. He also considers ‘place’ for Qorb (Closeness) while the early and later Sufis consider closeness to be a mystical state. On the other hand, we also observed similarities between Ibn Arabi and Kashani regarding the Qorb-e Farayez and Nawafel. In this case, Qorb-e Nawafel is considered to be superior to Qorb-e Farayez, which is based on God's love. Kashani considers the foundation of all mystical states to be ‘love’ which is closeness under love and Qorb is also a product of God's love. The results of the research confirm that two types of knowledge are proposed by Kashani and Ibn Arabi; one is the God-given knowledge, which is specific to the close seekers, and the other is the salve (seeker) knowledge, which is considered one of the prerequisites for reaching the highest levels of mystical closeness.
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