عوالم وجودی از دیدگاه ابن عربی و سید حیدر آملی (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
یکی از مفاهیم اصلی در مکتب عرفانی ابن عربی، مفهوم «حضرات خمس» است. حضرات خمس، مراتب کلّی وجود هستند که درجات و مراتب تجلیات و ظهورات وجود مطلق را نشان می دهند. این حضرات به ترتیب نزولی عبارتند از : 1- احدیت؛ 2- واحدیت؛ 3- خیال مطلق؛ 4- حسّ؛ 5- کون جامع. از دیدگاه عارفان مسلمان. در این مقاله، به بررسی تطبیقی دیدگاه ابن عربی و سیدحیدرآملی در مورد حضرات و عوالم منسوب به آنها می پردازیم. روش پؤوهش در این مقاله توصیفی-تحلیلی با رویکردی تطبیقی است. گرچه سیدحیدر خود و آثار خود را تالی تلو ابن عربی و آثار او می داند اما حداقل در دو مسئله حیاتی بکی ختم ولایت و دیگری لزوم تلفیق تشیع و تصوف و به تعبیری شریعت و طریقت، راه خود را شجاعانه و منتقدانه از ابن عربی و اتباعش جدا می کند و راهی را درپیش می گیرد که می توان با عنوان عرفان شیعی یا رویکرد شیعی به عرفان ابن عربی از آن یاد کرد. از جمله شباهت های این دو عارف، باور به دو نوع تجلی است یکی تجلی علمی غیبی و دیگری تجلی شهودی است. تفاوت دو دیدگاه این است که ابن عربی در مقام مقایسه، بحث عوالم و ترتیب و آنها را با جزئیات و دقت بیشتری نسبت به سیدحیدر طرح کرده است.Existential worlds from the point of view of Ibn Arabi and Seyyed Haydar Amoli
The concept of “the five entities” is one of the main concepts of Ibn Arabi’s mystical school. The five entities are the general levels of existence that show the degrees and levels of manifestations and appearances of absolute existence and, in descending order, are: oneness; unity; absolute imagination; sense; and the universal universe. Each of these entities is also attributed to a world, which includes divinity; power; kingdom; kingdom; and the perfect human being. In this article, we will conduct a comparative study of the views of Ibn Arabi and Sayyid Heydar Amoli on the entities and the worlds attributed to them. Although Sayyed Heydar follows Ibn Arabi, he courageously and critically separates his path from Ibn Arabi on at least two important issues: the end of guardianship and the necessity of combining Shiism and Sufism, in other words, Shariah and Tariqah, and takes a path that can be referred to as Shiite mysticism or the Shiite approach to Ibn Arabi’s mysticism. One of the similarities between these two mystics is the belief in two types of manifestation: one is the unseen scientific manifestation in the field of God's knowledge, which takes the form of "fixed objects", and the other is the intuitive manifestation in the external world, which includes the universe. The difference between the two views is that Ibn Arabi, by way of comparison, discusses the worlds and their order, and presents them in more detail and precision than Sayyid Heydar. Keywords: existential worlds, Hazrat Khams, Ibn Arabi, Sayyid Heydar Amoli, Feyd al-Aqdas, Feyd al-Muqaddas, Oneness. * Ph.D. Candidate of Mysticism& Sufism, Department of Humanities, Semnan University, Semnan, Iran, sanammorovati@semnan.ac.ir, 09911049067 ** Full Professor of Religions& Mysticism, Department of Humanities, Semnan University, Semnan, Iran (Corresponding Author), khayatian@semnan.ac.ir, 09122316295 Introduction Ibn Arabi (560-638 AH) did not specifically mention the term "Hadrat Khams" in his famous works, including Al-Futuhat Al-Makkiyyah, Fosus Al-Hikam, Al-Tadbirat Al-Ilahiyah, and others, but he refers to terms such as "Al-Hadrat" and "Al-Awalam" in the same field of discussion, namely cosmology.Thus, in fact, it was the followers and commentators of his thoughts who integrated these scattered concepts and definitions and presented them in the form of a key concept, and used this term as one of the tools and methods of classifying and explaining various types of beings and objects, and placing them in different levels of determination. Among the Shiite commentators of Fosus al-Hikam is Sayyed Heydar al-Amoli (720-787 AH), whose cosmological views on issues such as the divine essence, the beautiful names of God, the two graces of the holy and the holy, the classification of existential worlds, and others are noteworthy. Although Sayyed Heydar belongs to the Akbari school, wherever he deemed it necessary, he expressed his opinion with scientific courage and boldness in criticizing Ibn ‘Arabi and other commentators of his works. Materials & methods In the fifth chapter of his introduction to Sharh al-Fosus, Qaysari states that although the partial worlds are infinite, since the total divine beings are five in number, the total worlds will also be five. Here we should pay attention to the point that sometimes in the works of mystics, including the text quoted above from Qaysari and also Farqani in Mashariq al-Dirari, at the end of the second principle, they first discuss the absolute unseen and the absolute testimony, and then mention the world of reason and the world of example. This way of presenting the discussion has led to considering the world of matter as the second being; however, it should be noted that this title and number merely refer to expression and speech, otherwise the second order of beings is the world of reason. Of course, Jami believes that perhaps the two levels of determination, the first and second, can be considered the same due to
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