Ibn Arabi
Istnieje tylko jedna prawdziwa rzeczywistość, Bóg, a wszystko, co istnieje, jest sposobem, w jaki się on objawia.
Umiejscowienie
Andaluzyjski mistrz sufich: wszystkie byty są samoobjawieniami jednej boskiej rzeczywistości – później streszczono to jako „jedność bytu” (wahdat al-wujud).
Kluczowe idee
- Jedność bytu
- Człowiek doskonały
- Wyobraźnia jako miejsce objawienia
Wpływ
Pod wpływem 2
Ibn Hazm
pod wpływem
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
Źródło: szkic AI
Ibn Hazm › 994–1064
Al-Ghazali
pod wpływem
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”
Źródło: także w InPhO · InPhO
Al-Ghazali › 1058–1111
Wpływ na 5
Mulla Sadra
wpływ na ✓
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”
Źródło: także w Wikidanych · Wikidata
Mulla Sadra › ok. 1572–1640
Dara Shikoh
wpływ na
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)
Źródło: szkic AI
Dara Shikoh › 1615–1659
Shah Waliullah
wpływ na
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)
Źródło: szkic AI
Shah Waliullah › 1703–1762
Seyyed Hossein Nasr
wpływ na ✓
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)
Źródło: także w Wikidanych · Wikidata
Seyyed Hossein Nasr › ur. 1933
Nasr Hamid Abu Zayd
wpływ na
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)
Źródło: szkic AI
Nasr Hamid Abu Zayd › 1943–2010
Krytyka
Krytyka ze strony 4
Ibn Tajmijja
krytyka ze strony
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
Źródło: szkic AI
Ibn Tajmijja › 1263–1328
Sad ad-Din at-Taftazani
krytyka ze strony
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)
Źródło: szkic AI
Sad ad-Din at-Taftazani › 1322–1390
Ahmad Sirhindi
krytyka ze strony
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)
Źródło: szkic AI
Ahmad Sirhindi › 1564–1624
Muhammad Ikbal
krytyka ze strony
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
Źródło: szkic AI
Muhammad Ikbal › 1877–1938
Dzieła
Dwadzieścia siedem rozdziałów, każdy poświęcony jednemu prorokowi jako aspektowi boskiej mądrości.
Stanowisko
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.
Życie i kontekst
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.
Dalsze główne dzieła
- 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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