انحلال يا بقاي ذات در تجربه عرفاني ابن عربي

Dissolution or Survival of the Essence in the Mystical Experience of Ibn Arabi

بررسي مسأله وحدت وجود از نگاه ابن عربي اهميت خاص دارد زيرا وي عارفي است كه سعي دارد به تجارب عرفاني خود وجه عقلاني دهد. نظريه وحدت وجود با اشكالات و ابهام هاي عديده‌اي مواجه است.يكي از اين ابهام ها،مساله انحلال يا عدم انحلال ذات سالك است.در عبارات ابن عربي هم شواهدي دال بر پذيرش كثرت و عدم انحلال ذات وجود دارد و هم شواهد دال بر وحدت محض و انحلال ذات. هرچند ابن عربي يكي از مراتب فنا را فناي ذات مي داند اما دقت در عبارت وي نشانگر اين مطلب است كه مراد وي از فنا، انحلال و نيستي كامل ذات سالك نيست.ضمن اينكه به لحاظ مباني عرفان نظري دست ما براي توجيه و فهم شواهد دال بر انحلال ذات خالي نيست و مي توان اين شواهد را به يكي از چهار نحو توجيه نمود.به اين نحو كه تعابيري كه دال بر وحدت محض وانحلال ذات انسان و هر نوع كثرت دارند را بيانگر وحدت شهود بدانيم يا اين عبارات را ناظر به فناي صفات سالك بدانيم يا اينكه با تحليل معناي وجود و عدم در انديشه ابن عربي اين شواهد را تبيين كنيم و يا منشا اين ناسازگاري را اين بدانيم كه آنگاه كه شيخ كثرت را به صورت مطلق نفي مي كند در حالت فنا و مكاشفه بوده و عرفا در حالت فناء از تجربة خويش به نحوي سخن مي‌‌گويند كه در حالت صحو و بقا همان را به نحو ديگري تعبير مي كنند.

Investigating the issue of “unity of being” from Ibn Arabi’s angle of look has a particular significance because he was a mystic who tried to bring rational dimension into his mystical experience. The theory of unity of being is faced with several problems and ambiguities amongst which is the dissolution or non-dissolution of the essence of the mystic. Some evidences in the writings of Ibn Arabi submit proof on his adoption of plurality and non-dissolution of essence while some other prove the reverse, i.e. absolute unity and dissolution of the essence. Though it seems that Ibn Arabi believes that a level of annihilations is the annihilation of the essence, a more profound analysis of his view reveals that he is not intending an absolute annihilation or extinction of the mystic’s essence. In addition to that, justification and understanding the evidence on the dissolution of existence is possible on the basis of the foundations of theoretical mysticism. Accordingly, four different justifications are available: consider all the interpretations proving absolute unity and dissolution of human essence or any other type of plurality as proofs on unity of intuition; or as proofs on annihilation of the attribute of the mystic; or explain these evidences through analyzing the meaning of existence and nothingness in thoughts of Ibn Arabi; or conclude that when the Sheikh (Ibn Arabi) rejects plurality in an absolute terms, he has been in a state of annihilation or revelation and the mystic say in the state of annihilation denotes a different meaning from the say in the state of annihilation.