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伊本·阿拉比

1165–1240

初步了解有意简化——人物介绍讲得更多

只有一个真实的实在，即上帝，而一切存在的东西都是他显现自己的一种方式。

定位

伊斯兰世界的哲学 · 南欧 · 宗教, 形而上学

安达卢斯的苏菲大师：一切存在者都是唯一神圣实在的自我显现——后来被概括为“存在单一论”（wahdat al-wujud）。

核心思想

  • 存在单一论
  • 完人
  • 想象作为启示发生的处所

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影响

受影响于 2

  • 伊本·哈兹姆

    受其影响

    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

    依据: AI 草稿

    伊本·哈兹姆 › 994–1064

  • 安萨里

    受其影响

    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”

    依据: 亦见于 InPhO · InPhO

    安萨里 › 1058–1111

影响了 5

  • 毛拉·萨德拉

    影响了 ✓

    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”

    依据: 亦见于 Wikidata · Wikidata

    毛拉·萨德拉 › 约1572–1640年

  • 达拉·希科

    影响了

    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)

    依据: AI 草稿

    达拉·希科 › 1615–1659

  • 沙·瓦利乌拉

    影响了

    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)

    依据: AI 草稿

    沙·瓦利乌拉 › 1703–1762

  • 赛义德·侯赛因·纳赛尔

    影响了 ✓

    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)

    依据: 亦见于 Wikidata · Wikidata

    赛义德·侯赛因·纳赛尔 › 1933年生

  • 纳斯尔·哈米德·阿布·宰德

    影响了

    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)

    依据: AI 草稿

    纳斯尔·哈米德·阿布·宰德 › 1943–2010

批评

受批评于 4

  • 伊本·泰米叶

    受其批评

    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

    依据: AI 草稿

    伊本·泰米叶 › 1263–1328

  • 赛阿德丁·塔夫塔扎尼

    受其批评

    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)

    依据: AI 草稿

    赛阿德丁·塔夫塔扎尼 › 1322–1390

  • 艾哈迈德·西尔欣迪

    受其批评

    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)

    依据: AI 草稿

    艾哈迈德·西尔欣迪 › 1564–1624

  • 穆罕默德·伊克巴尔

    受其批评

    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

    依据: AI 草稿

    穆罕默德·伊克巴尔 › 1877–1938

作品

立场

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.

生平与背景

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.

其他主要作品

  • The Meccan Revelations (al-Futuhat al-makkiyya, c. 1202–1238)
  • The Interpreter of Desires (Tarjuman al-ashwaq, c. 1215)

来源: Wikipedia · Wikidata

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