محيي الدين بن عربي
لا يوجد إلا حقيقة واحدة حقة هي الله، وكل ما يوجد طريقة من طرق تجلّيه.
التموضع
شيخ صوفي أندلسي: الموجودات كلها تجلّيات للحقيقة الإلهية الواحدة – لُخّص ذلك لاحقًا في «وحدة الوجود».
الأفكار الرئيسة
- وحدة الوجود
- الإنسان الكامل
- الخيال موضعًا للتجلّي
التأثير
تأثّر بـ 2
ابن حزم
تأثّر بـ
Ibn Arabi studied Ibn Hazm’s works with ʿAbd al-Haqq al-Ishbili and described, in an introduction to a manuscript of Ibn Hazm, a vision in which the Prophet embraced him; how far Ibn Arabi followed Zahiri law is debated. I. Goldziher, Die Ẓâhiriten (1884; tr. The Zahiris, 1971, p. 169); A. Knysh, Ibn ʿArabi in the Later Islamic Tradition (1999), p. 40
التوثيق: مسودة بالذكاء الاصطناعي
ابن حزم › 994–1064
أبو حامد الغزالي
تأثّر بـ
Ibn Arabi took up al-Ghazali’s view that inspired unveiling (kashf) gives surer knowledge of God than rational reflection, refining how the two relate in the Meccan Revelations. Ibn Arabi, al-Futuhat al-makkiyya; W. C. Chittick, The Sufi Path of Knowledge (1989); SEP “Ibn Arabi”
التوثيق: مسجّل أيضًا في InPhO · InPhO
أبو حامد الغزالي › 1058–1111
أثّر في 5
صدر الدين الشيرازي (ملا صدرا)
أثّر في ✓
Mulla Sadra quoted Ibn Arabi extensively in The Four Journeys and gave his unity of being a philosophical form as the gradation of a single existence. Mulla Sadra, al-Asfar al-arbaa; S. Rizvi, Mulla Sadra and Metaphysics (2009); SEP “Mulla Sadra”
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
صدر الدين الشيرازي (ملا صدرا) › نحو 1572–1640
دارا شكوه
أثّر في
Dara Shikoh’s Confluence of the Two Seas (1655) and his Sufi writings rest on the doctrine of the unity of being in the tradition of Ibn Arabi, which he set beside Vedantic ideas. S. Gandhi, The Emperor Who Never Was: Dara Shukoh in Mughal India (2020); Dara Shikoh, Majmaʿ al-baḥrayn, ed. and tr. M. Mahfuz-ul-Haq (1929)
التوثيق: مسودة بالذكاء الاصطناعي
دارا شكوه › 1615–1659
شاه ولي الله الدهلوي
أثّر في
Shah Waliullah argued that Ibn Arabi’s unity of being and Ahmad Sirhindi’s unity of witnessing differ only in wording, in a letter known as al-Maktub al-madani. Shah Wali Allah, al-Maktub al-madani; S. A. A. Rizvi, Shah Wali-Allah and His Times (1980)
التوثيق: مسودة بالذكاء الاصطناعي
شاه ولي الله الدهلوي › 1703–1762
حسين نصر
أثّر في ✓
Nasr devoted the third lecture of Three Muslim Sages (1964) to Ibn Arabi, presenting his unity of being as the heart of Sufi metaphysics. S. H. Nasr, Three Muslim Sages (1964)
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
حسين نصر › وُلد 1933
نصر حامد أبو زيد
أثّر في
Abu Zayd’s doctoral thesis, published as The Philosophy of Interpretation (Falsafat al-tawil, 1983), studied Ibn Arabi’s theory and practice of Quranic interpretation. N. H. Abu Zayd, Falsafat al-tawil: dirasa fi tawil al-Quran inda Muhyi al-Din ibn Arabi (1983)
التوثيق: مسودة بالذكاء الاصطناعي
نصر حامد أبو زيد › 1943–2010
النقد
انتقده 4
ابن تيمية
انتقده
Ibn Taymiyya condemned Ibn Arabi’s Fusus al-hikam for identifying the existence of creatures with God’s existence, a view he attacked as ‘unity of existence’ (wahdat al-wujud). Ibn Taymiyya, Majmūʿ al-fatāwā II; A. Knysh, Ibn ʿArabi in the Later Islamic Tradition, 1999
التوثيق: مسودة بالذكاء الاصطناعي
ابن تيمية › 1263–1328
سعد الدين التفتازاني
انتقده
In the Commentary on the Aims al-Taftazani rejected the identification of God with absolute being in the school of Ibn Arabi: absolute being is a concept in the mind, and if it were God, nothing else could be said to be. al-Taftazani, Sharḥ al-Maqāṣid (1383); A. Knysh, Ibn ʿArabi in the Later Islamic Tradition (1999)
التوثيق: مسودة بالذكاء الاصطناعي
سعد الدين التفتازاني › 1322–1390
أحمد السرهندي
انتقده
Sirhindi held that the “unity of being” associated with Ibn Arabi is a stage of mystical experience, surpassed by the “unity of witnessing”, in which God and the world remain distinct. Aḥmad Sirhindī, Maktūbāt; Y. Friedmann, Shaykh Ahmad Sirhindi (1971); A. Schimmel, Mystical Dimensions of Islam (1975)
التوثيق: مسودة بالذكاء الاصطناعي
أحمد السرهندي › 1564–1624
محمد إقبال
انتقده
After Asrar-i khudi (1915) Iqbal criticised the ‘pantheistic’ Sufism associated with Ibn Arabi as dissolving the self; how far this hits Ibn Arabi himself is debated. M. Iqbal, Asrār-i khudī (1915) and letters of 1916–17; A. Schimmel, Gabriel’s Wing, 1963
التوثيق: مسودة بالذكاء الاصطناعي
محمد إقبال › 1877–1938
الأعمال
- 1229فصوص الحكم
سبعة وعشرون فصلًا، يُخصّص كل منها لنبيّ بوصفه وجهًا من وجوه الحكمة الإلهية.
الموقف
Ibn Arabi, honoured as “the greatest master”, developed Islam’s most comprehensive mystical metaphysics. Only God truly is; all things are self-disclosures of the one divine reality, in which God’s names appear as in countless mirrors. The world is thus at once “He” and “not He”. The perfect human being, embodied in the prophets, unites all divine names and is the mirror in which God contemplates himself. Imagination is not mere fantasy but an intermediate realm where spiritual realities take form. Followers summed up his teaching as the “unity of being” (wahdat al-wujud), a term he never used. He shaped Sufism and the poetry of the Islamic world for centuries.
الحياة والسياق
Muhyi al-Din ibn Arabi was born in 1165 in Murcia in al-Andalus and grew up in Seville. Early visionary experiences led him to the Sufi path; as a young man, by his own account, he met Averroes in Córdoba. Around 1200 he left the West for good, made the pilgrimage to Mecca and travelled through Egypt, Anatolia and Iraq. He finally settled in Damascus, where he died in 1240.
أعمال رئيسة أخرى
- The Meccan Revelations (al-Futuhat al-makkiyya, c. 1202–1238)
- The Interpreter of Desires (Tarjuman al-ashwaq, c. 1215)
- The Bezels of Wisdom (Fusus al-hikam, 1229)
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