كليدواژه :
ابن تيميه , ابن عربي , وجود شناسي , وحدت وجود
چكيده فارسي :
اين نوشتار به ارزيابي ديدگاه ابن تيميه در باب وجود شناسي عرفاني مي‌پردازد؛ از زمان طرح نظريه وحدت وجود در آثار ابن عربي، چيزي نگذشته بود كه ابن تيميه عَلَم تكفير قائلان آن را در جامعه اسلامي برافراشت، لذا ابن تيميه از اولين مخالفان و منتقدان آموزه وحدت وجود به حساب مي‌آيد؛ در اين نوشتار كه با روش توصيفي تحليلي تلاش گرديد بستري علمي براي نقد انديشه‌هاي وي در موضوعات عرفاني فراهم شود. ابتدا نظرات و انتقادات ابن تيميه به صورت تفصيلي درباب وجودشناسي عرفاني بيان گرديده سپس اين انتقادات مورد ارزيابي شده‌اند. ابن‌تيميه وحدت وجود را همان اتحاد و حلول مي‌داند و تمام اشكالات خود را بر همين رويه پيش مي‌برد؛ در حالي‌كه نظريه وجودشناسي عرفاني داراي مباني، اصول و لوازم است. ابن تيميه بدون توجه به زبان عرفان و مباني آن با رويكرد ظاهرگرايانه به نقد وحدت وجود پرداخته است.
چكيده لاتين :
Ibn Taymiyyah, a Sunni scholar with Salafi tendencies, has criticized the scientific debates of many philosophers, theologians, and Islamic groups such as the Shiites. Many works in the critique and excommunication (Takfir) of mystics and Sufis, such as Rifa'iyyah and Shazliyah and Fatwas have been written and issued by him. One of the reasons for the expulsion of the mystics, based on his view, is their attitude about the unity of existence (vahdat-e vojod) regarding oneness of God. Ibn Taymiyyah has excommunicated the founders of this doctrine, such as Ibn Arabi and the commentators of his school. He considers "unity of existence" as atheism, polytheism and infidelity. He, generally, claims that if one believes in the doctrine of the unity of existence and considers it correct, this is enough for its corruption and invalidity. According to him, unity of existence, incarnation (Holool) and unity are different interpretations of one thing and there is not much difference between them. In defining the unity of existence, he says: Mystics believe that existence is one. Therefore, the necessary existence of the Creator (Vojood-e Vajib-e Khaliq) is the contingent being of the creature (Vojood-e Momken-e Makhlooq). For him, the unity of existence has two basic principles: the objectivity of creation (Eyniyat-e Khalq), truth and immutable essences (Ayan _e_ Sabeteh); his interpretation, understanding and critical analysis of the first principle reveals that Ibn Arabi has included two things in his words: denying the existence of truth and denying the creation of divine creatures; Ibn Arabi, by considering the existence of truth and the existence of things as one, in fact denies lordship. Ibn Taymiyyah seeks to depict the doctrine of the unity of existence as "incarnation." In this paper, by a descriptive-analytical method, we have first explained Ibn Taymiyyah's understanding and perception of mystical ontology (Vojood Shenasi Erfani), and then we have examined and criticized his words and proofs. It seems that the issues of mystical ontology for Ibn Taymiyyah and his followers have not been "properly" explained in detail by technical explanation and analysis. His superficial understanding of mystics’ words can be easily seen, since mystics have explicitly considered incarnation as polytheism in their works and have considered the doctrine of the unity of existence as opposite and distinct. The approach of Muslim mystics indicates that existence is a single, authentic, absolute and infinite reality that has filled all reality and existence with secrets in all existence and has left no room for others; From this point of view, there is no more than one essential instance of existence (Mesdaq-e Bel-zate Vojood), then creations and multiplicities of the universe of possibility are an accidental example (Mesdaq-e Bel-araz) and manifestation of the existence of true deception. The latter does not have an existential soul, but is a manifestation of essential existence; in the sense that understanding the meaning of existence, it needs others, while the truth and mere existence do not need anything to be existed. This matter has been explicitly repeated in mystics’ words, but Ibn Taymiyyah, regardless of the "language of mysticism", in most cases considers the unity of existence as an equal to incarnation.
