بررسی تأثیرپذیری اشرف جهانگیر سمنانی از عرفان ابن عربی در کتاب لطایف اشرفی (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
اشرف جهانگیر سمنانی، یکی از عارفان ایرانی طریقت چشتیه و از مشایخ متصوفه ساکن هند بود. از میان مهم ترین آثار او می توان به «لطایف اشرفی فی بیان طوایف صوفی» اشاره کرد که به منزله یکی از دایره المعارف های جامع عرفانی است. آرای اشرف، محل تلاقی آرای طریقت کبرویه و به ویژه شیخ علاءالدوله سمنانی، طریقت چشتیه و آرای ابن عربی است. او به واسطه مصاحبت با میر سید علی همدانی و عبدالرزاق کاشانی، به دنبال تلفیق و ترکیب سنّت اول عرفانی (چشتیه) با آرای عرفانی سنّت دوم در شبه قاره بوده است. این پژوهش با روش توصیفی-تحلیلی درپی بررسی تأثیرپذیری اشرف جهانگیر از آرای عرفانی ابن عربی، در کتاب لطایف اشرفی است. نتایج حاصل از دریافت و بررسی آرای اشرف جهانگیر گویای این حقیقت است که وی در برخی از مباحث عرفان نظری ازجمله مباحث معرفتی، خداشناسی، وجودشناسی، جهان شناسی و انسان شناسی و در برخی از مباحث عرفان عملی، از آرا و اندیشه های عرفانی ابن عربی تأثیر پذیرفته است. محور تصوف وی، التزام به شریعت و سپس گام نهادن در طریقت برای وصول و درک حقیقت است."Study on the influence of Ashraf Jahangir Semnani on Ibn Arabi's mysticism In Lataif Ashrafi's book"
Ashraf Jahangir Semnani is one of the Iranian mystics of the Chishtiyya sect and one of the Sufi sheikhs living in India. One of his most important works is "Lataif Ashrafi Fi Bayan Tawaif Sufi", which is one of the comprehensive mystical encyclopedias. Ashraf's views are the meeting place of the opinions of the Kabruyeh sect, especially Sheikh Alaa al-Dawlah Semnani, the Chishtiyyah sect, and Ibn Arabi's views. Through the meeting with Mir sayed Ali Hamdani and Abd al-Razzaq Kashani, he is looking for the integration and combination of the first mystical tradition (Chishtiyyah) with the mystical opinions of the second tradition in the subcontinent. This research, with a descriptive-analytical method, investigates the influence of Ashraf Jahangir in Lataif Ashrafi's book, one of Ibn Arabi's mystical opinions. The results of receiving and examining the opinions of Ashraf Jahangir are indicative of the fact that he was influenced by Ibn Arabi's opinions and thoughts in some topics of theoretical mysticism, including epistemology, theology, existentialism, cosmology and anthropology, and in some topics of practical mysticism. The focus of his Sufism is adherence to the Sharia and then taking steps in the Tariqat to receive and understand the truth.
1. Introduction
The position of Ibn Arabi (AD: 638 AH) in theoretical mysticism caused his thought to influence his contemporaries and the mystics after him, and this became the basis for the emergence of currents in favor and against his thought to the extent that his supporters praised him and his opponents condemned him as blasphemers. They issued his apostasy (Addas, 1387: 13). The influence of his thought spread throughout the Islamic world through his commentators. Ashraf Jahangir Semnani (AD: 798 A.H.) is one of the mystics whose influence of Ibn Arabi's ideas and thoughts is evident in his works. Ashraf Jahangir Semnani's interview with the commentator of Ibn Arabi's works; Abd al-Razzaq Kashani is especially evident in the subject of mystical terms in the seventh Latifa of his book, and it is one of the factors of his complete familiarity with Ibn Arabi's school and thought. Ashraf's mystical thought can be seen as indebted to the views of the Kabruyeh sect and especially to Alaa al-Dawlah of Semnani (736 A.H.). He is also a follower of the Chishtiyyah sect and the promoter of Ibn Arabi's mystical views. These factors caused him to have a new and original mystical attitude in the subcontinent. In other words, his opinions are a synthesis of the thought of Kobraviyah and Sheikh Alaa al-Dawlah of Semnani, the Chishtiyyah Tariqat and the mystical school of Ibn Arabi, and the thought of Sheikh Akbar dominates the theoretical mysticism and a part of Ashraf Jahangir's practical mysticism. The questions of the research are, what influences did Ashraf Jahangir Semnani accept from Ibn Arabi in mysticism? What influences did Ashraf Jahangir accept from Ibn Arabi in the field of theoretical mysticism? What influences did Ashraf Jahangir Semnani accept from Ibn Arabi in the field of practical mysticism?
1.1. Detailed Research Methodology
In this research, in a descriptive-analytical way, the joint opinions of Ashraf Jahangir Semnani and Ibn Arabi have been investigated in the field of theoretical mysticism and practical mysticism and Ashraf's influence on Ibn Arabi's opinions.
2. Discussion
Ashraf Jahangir believes that mystics can achieve true knowledge; However, citing the words of Abd al-Razzaq Kashani, which he quoted from Ibn Arabi, he considers the mystics to have degrees in the matter of knowledge, and not all of them have the same type of knowledge. Some of them are those who know by means of reason and bring evidence to the effector by means of effect; Some of them are introduced by those who know the supreme truth through divine import and divine manifestations, and some of them are those who know the truth through truth; Like the words of Hazrat Ali (AS) who said: "I recognized my Lord by my Lord" (Yemeni, 1297, vol. 1: 71). Ashraf Jahangir, like Ibn Arabi, spoke of dark and light veils; Ibn Arabi considered dark veils to be natural objects and light veils to be gentle spirits; Ashraf also considers the veils of darkness as material veils and the veils of light as annihilation. Ashraf, in one of the types of divisions of hijab, following Ibn Arabi, mentions the hijab of unity. He is influenced by Ibn Arabi's opinions in the veil of unity. Ibn Arabi has proved the unity of existence with mystical arguments and Quranic verses. In proving the unity of existence, Ashraf, like Ibn Arabi, in addition to referring to the Qur'an, also deals with the unity of existence by using the rules of the Arabic language, principles and theology, and acts like the students of Ibn Arabi who deal with the issue of unity of existence from a philosophical aspect; Ashraf Jahangir has established the unity of existence desired by Ibn Arabi by using fixed Arabic, jurisprudential and theological rules and reached a common conclusion with Ibn Arabi. Based on Ibn Arabi, Ashraf considered the first determination to be the Prophet or the position of unity, which is the emergence of nominal details, the second determination, the order of the emergence of fixed nobles, and the third determination is also the determination of ranks and moral determinations. According to what Ashraf says from Ibn Arabi and based on him, in general, we can name the five levels of Unity, Unicity, Invisible world, Imaginal, Senses, and Apparent. The first order is unity, in which nothing has an external appearance; In other words, it is a scientific position that is identical to the creations in this order. The next level is the realm of unity, in which the divine names and attributes are placed in an objective position, and the realm of the kingdom is the level after the realm of unity, and it is known as the unseen realm, which includes the s of both realms. The next level is the world of feeling and testimony, which is the material world and is placed in front of the unseen world. The behavior that Ashraf Jahangir refers to (the behavior of hierarchies and the behavior of a specific aspect), Ibn Arabi and the commentators of his works have also mentioned it (cf. Qeysari, 1375, Introduction: 13, 282; Qonavi, 1381: 173). From Ashraf's point of view, although those who seek the divine path have reached the destination by following a certain path, but for those who seek the path of education, it is another virtue; Because they find different benefits in every house and benefit in every gathering.
3. Result
By examining Lataif Ashrafi's book, we can come to the conclusion that Ashraf Jahangir Semnani, in the discussion of the possibility of attaining the knowledge of truth, went through Abd al-Razzaq Kashani and through him to the path of Ibn Arabi and believes that mystics have degrees in attaining knowledge and all of them have They are not a specific knowledge. Ashraf Jahangir Semnani has mentioned these types of hijabs in the discussion of mystical hijabs, in the light and dark hijabs, the hijab of unity and the hijab of closeness, inspired by Ibn Arabi in his works. He follows the views and opinions of Ibn Arabi in the ontological discussions and believes in the unity of existence; with the difference that Ibn Arabi, in explaining and proving the unity of existence, paid attention to it in a mystical way; However, Ashraf Jahangir explained and proved the proofs of the unity of existence by using the rules of the Arabic language, theological issues, jurisprudence. In the discussions of mystical cosmology, Ashraf also used the views and opinions of Ibn Arabi in the Meccan conquests; Also, the seventh Latifah of Lataif Ashrafi is dedicated to Ashraf Jahangir's Sufi terms, which is exactly in accordance with the book of Sufi terms by Abdul Razzaq Kashani, and from these evidences and citations, it can be concluded that in cosmological issues, especially Ayan Sabite and Hazrat Khams, inclined According to Ibn Arabi. In the discussion of the types of guardianship, in the division of absolute and limited guardianship, he does not explain a single opinion that expresses his personal opinion; But from his citations in Lataif Ashrafi's book by Mir sayed Ali Hamdani and Ibn Arabi, it can be concluded that he is looking for the sum of the opinions of these two mystics. In the discussions and problems of practical mysticism, in the discussion of Ashraf's method of conduct, he mentions two methods of conduct, inspired by Ibn Arabi: 1- Conduct of the chain of education 2- Conduct of a specific aspect. In the discussion of the relationship between murid and Murad, he follows Ibn Arabi's words in the Meccan Conquests. Ashraf, like Ibn Arabi, has a special place for women, and from his point of view, one can pledge allegiance to women. He believes that no one can reach the status of saints unless he obeys the Prophet's (PBUH) law. According to Ibn Arabi, he has always considered the Sharia along with the Fraternity and as a companion. Anyway, Ashraf Jahangir Semnani is not considered as a founding mystic in theoretical mysticism and practical mysticism; Rather, he can be considered as a subordinate and interpreter of Sheikh Akbar's opinions, who, of course, has his own opinions in some cases.
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