इब्न अरबी
केवल एक सच्चा यथार्थ है, ईश्वर, और जो कुछ अस्तित्व रखता है वह उसके स्वयं को प्रकट करने का एक ढंग है।
पृष्ठभूमि
अल-अंदलुस के सूफ़ी आचार्य: सब प्राणी उस एक दिव्य यथार्थ के आत्म-प्रकटन हैं – जिसे बाद में “अस्तित्व की एकता” (वहदत अल-वुजूद) के रूप में सारांशित किया गया।
मुख्य विचार
- अस्तित्व की एकता
- पूर्ण मनुष्य
- प्रकाशना के स्थान के रूप में कल्पना
प्रभाव
जिनसे प्रभावित 2
इब्न हज़्म
जिनसे प्रभावित
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
साक्ष्य: AI मसौदा
इब्न हज़्म › 994–1064
अल ग़ज़ाली
जिनसे प्रभावित
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”
साक्ष्य: InPhO में भी · InPhO
अल ग़ज़ाली › 1058–1111
जिन्हें प्रभावित किया 5
मुल्ला सदरा
जिन्हें प्रभावित किया ✓
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”
साक्ष्य: Wikidata में भी · Wikidata
मुल्ला सदरा › लगभग 1572–1640
दारा शिकोह
जिन्हें प्रभावित किया
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)
साक्ष्य: AI मसौदा
दारा शिकोह › 1615–1659
शाह वलीउल्लाह देहलवी
जिन्हें प्रभावित किया
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)
साक्ष्य: AI मसौदा
शाह वलीउल्लाह देहलवी › 1703–1762
सैयद हुसैन नस्र
जिन्हें प्रभावित किया ✓
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)
साक्ष्य: Wikidata में भी · Wikidata
सैयद हुसैन नस्र › जन्म 1933
नस्र हमीद अबू ज़ैद
जिन्हें प्रभावित किया
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)
साक्ष्य: AI मसौदा
नस्र हमीद अबू ज़ैद › 1943–2010
आलोचना
जिनके द्वारा आलोचित 4
इब्न तैमियाह
जिनके द्वारा आलोचित
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
साक्ष्य: AI मसौदा
इब्न तैमियाह › 1263–1328
सादुद्दीन तफ़्ताज़ानी
जिनके द्वारा आलोचित
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)
साक्ष्य: AI मसौदा
सादुद्दीन तफ़्ताज़ानी › 1322–1390
अहमद सरहिन्दी
जिनके द्वारा आलोचित
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)
साक्ष्य: AI मसौदा
अहमद सरहिन्दी › 1564–1624
मुहम्मद इक़बाल
जिनके द्वारा आलोचित
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
साक्ष्य: AI मसौदा
मुहम्मद इक़बाल › 1877–1938
कृतियाँ
सत्ताईस अध्याय, हर एक दिव्य ज्ञान के एक पहलू के रूप में किसी पैग़ंबर को समर्पित।
मत
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.
जीवन और संदर्भ
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.
अन्य प्रमुख कृतियाँ
- 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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