सादुद्दीन तफ़्ताज़ानी
सादुद्दीन तफ़्ताज़ानी का मत था कि निरपेक्ष अस्तित्व मन में बनी एक अवधारणा है, मन के बाहर विद्यमान कोई वस्तु नहीं, इसलिए उसे इब्न अरबी के मत की तरह ईश्वर से एक नहीं माना जा सकता; धर्मशास्त्र को बुद्धि और तर्क का प्रयोग करना चाहिए, पर प्रकाशना द्वारा निर्धारित सीमाओं के भीतर।
पृष्ठभूमि
ख़ुरासान के तफ़्ताज़ान के विद्वान, जिन्होंने हेरात, ख़्वारज़्म, सरख़्स और समरक़ंद में तैमूर के दरबार में काम किया: व्याकरण, अलंकारशास्त्र, तर्क, विधि और धर्मशास्त्र पर उनकी टीकाएँ मदरसों के मानक पाठ बनीं; अपने धर्मशास्त्रीय संग्रह, अपने ही “उद्देश्यों” की टीका (1383) में उन्होंने दार्शनिकों के विरुद्ध सुन्नी मतों का बचाव किया और इब्न अरबी के मत में सिखाई जाने वाली ईश्वर और निरपेक्ष अस्तित्व की एकरूपता को अस्वीकार किया।
मुख्य विचार
- अशअरी और मातुरीदी मतों के पार सुन्नी धर्मशास्त्र
- निरपेक्ष अस्तित्व मन की एक अवधारणा
- अस्तित्व की एकता के विरुद्ध
- टीका की कला
प्रभाव
जिनसे प्रभावित 2
नज्मुद्दीन अल-कातिबी
जिनसे प्रभावित
Al-Taftazani wrote a commentary on al-Katibi’s Shamsiyya (around 1351), and his own textbook Refinement of Logic carried its innovations into the later curriculum. al-Taftazani, Sharḥ al-Risāla al-Shamsiyya; SEP “al-Khūnajī”
साक्ष्य: AI मसौदा
नज्मुद्दीन अल-कातिबी › 1203–1277
अज़ुदुद्दीन ईजी
जिनसे प्रभावित ✓
Al-Taftazani wrote glosses on al-Iji’s commentary on Ibn al-Hajib’s epitome of legal theory; later sources name al-Iji as his most important teacher, which has not been checked here. al-Taftazani, Ḥāshiya ʿalā Sharḥ Mukhtaṣar al-Muntahā; Wikidata (P1066)
साक्ष्य: Wikidata में भी · Wikidata
अज़ुदुद्दीन ईजी › 1281–1355
जिन्हें प्रभावित किया 1
मुहम्मद बिन यूसुफ अल-सेनुसी
जिन्हें प्रभावित किया
According to the TDV İslâm Ansiklopedisi, al-Sanusi’s emphasis on rational knowledge shows the influence of later Ashʿaris such as al-Taftazani. TDV İslâm Ansiklopedisi, “Senûsî, Muhammed b. Yûsuf” (vol. 36, 2009)
साक्ष्य: AI मसौदा
मुहम्मद बिन यूसुफ अल-सेनुसी › लगभग 1428–1490
आलोचना
जिनके द्वारा आलोचित 1
सैयद शरीफ़ जुरजानी
जिनके द्वारा आलोचित
Al-Jurjani disputed with al-Taftazani at Timur’s court in Samarqand, among other things on the “representative metaphor”, and argued against his readings in rhetoric and theology; the individual passages have not been checked here. Encyclopaedia Britannica, “al-Jurjānī”; Wikipedia “Al-Taftazani”
साक्ष्य: AI मसौदा
सैयद शरीफ़ जुरजानी › 1340–1413
जिनकी आलोचना की 2
अबू अली सीना
जिनकी आलोचना की
Al-Taftazani replied to Ibn Sina’s argument that essences cannot be made by an agent, distinguishing between saying that four would not be even and that four would be non-even. SEP “Arabic and Islamic Philosophy of Essence and Existence”; al-Taftazani, Sharḥ al-Maqāṣid
साक्ष्य: AI मसौदा
अबू अली सीना › 980–1037
इब्न अरबी
जिनकी आलोचना की
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
इब्न अरबी › 1165–1240
कृतियाँ
- लगभग 1367नसफ़ी की आस्था पर टीका
नज्मुद्दीन उमर नसफ़ी के छोटे आस्था-ग्रंथ पर मातुरीदी परंपरा की टीका: ज्ञान और उसके स्रोत, संसार का सृजित होना, ईश्वर के गुण, मानव कर्म, आस्था और इमामत; ई. ई. एल्डर ने इसका अनुवाद A Commentary on the Creed of Islam (1950) नाम से किया; इस पर बार-बार टीकाएँ लिखी गईं और पूरे सुन्नी जगत में इसे पढ़ाया गया।
जनवरी 1383 में पूरी हुई तफ़्ताज़ानी की अपने ही धर्मशास्त्रीय संग्रह “उद्देश्य” (अल-मक़ासिद) की टीका: ज्ञान, अस्तित्व, द्रव्य और गुण, ईश्वर, पैग़म्बरी और इमामत; इसमें वे इब्न सीना को उत्तर देते हैं और इब्न अरबी के मत में ईश्वर और निरपेक्ष अस्तित्व की एकरूपता को अस्वीकार करते हैं।
मत
Al-Taftazani is on the map as one of the scholars whose commentaries defined what students learned in the madrasas from the Ottoman lands to India and Central Asia for centuries. In rhetoric his long and short commentaries on al-Qazwini’s abridgement of al-Sakkaki’s Key were standard; in logic he commented on al-Katibi’s Shamsiyya and wrote the textbook Refinement of Logic (Tahdhīb al-manṭiq). His Commentary on the Creed of al-Nasafi, a Maturidi creed, became a standard text of Sunni theology and shows his readiness to move between the Ashʿari and Maturidi schools. His summa is the commentary on his own Aims (al-Maqāṣid), completed in 1383, which treats knowledge, being, substance and accident, God, prophecy and the imamate. In it he replies to Ibn Sina’s argument that essences cannot be made by an agent, distinguishing two kinds of negation, and he attacks the metaphysics of the school of Ibn Arabi: if absolute being were God, nothing else could be said to be; absolute being is rather a concept formed in the mind, a “secondary intelligible” with no reality outside it. Alexander Knysh has shown how strongly this argument shaped the later polemic around Ibn Arabi. Al-Taftazani also gave the Liar paradox its later name, “the paradox of the irrational root”. Al-Sanusi in the Maghrib drew on him, and al-Jurjani argued with his readings in rhetoric and theology.
जीवन और संदर्भ
Saʿd al-Din Masʿud ibn ʿUmar al-Taftazani was born in 1322 in Taftazan, a village in Khorasan. He studied in several cities of eastern Iran and Central Asia, and later sources name ʿAdud al-Din al-Iji as his most important teacher. At sixteen he wrote his first commentary, on an Arabic morphology primer. He taught and wrote in Herat, in Khwarazm and in Sarakhs, where he mainly lived, and from the 1380s was attached to the court of Timur, who brought him to Samarqand. There he met al-Sharif al-Jurjani, whom Timur had taken from Shiraz in 1387; later biographers report disputations between the two in Timur’s presence. He died in Samarqand in 1390 and was buried in Sarakhs. Ibn Khaldun wrote in his Muqaddima that he had found in Egypt many works of al-Taftazani on theology, legal theory and rhetoric that showed a profound command of the rational sciences.
अन्य प्रमुख कृतियाँ
- Commentary on the Aims (Sharḥ al-Maqāṣid, 1383)
- Commentary on the Creed of al-Nasafi (Sharḥ al-ʿAqāʾid al-Nasafiyya)
- The Long Commentary (al-Muṭawwal) and The Short Commentary (al-Mukhtaṣar) on the Abridgement of the Key, on rhetoric
- Refinement of Logic and Theology (Tahdhīb al-manṭiq wa-l-kalām)
- Commentary on al-Katibi’s Shamsiyya
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