وجودشناسی عرفانی شیخ سرهندی و بازتعریف وی از مرتبۀ وهم

شیخ احمد سرهندی، مشهور به امام ربانی، در میان عرفایی که به نقد و بازتعریف مفاهیم عرفانی پرداخته‌اند، از جایگاه ویژه‌ای برخوردار است. وی در آغاز هزارۀ دوم قمری به مدد علوم کشفی منحصر به فرد خود، پاره‌ای از مفاهیم عرفانی را بازتعریف کرد. مسئلۀ اصلی تحقیق، دست‌یابی به تعریف وجودشناسی عرفانی و مرتبۀ وهم از دیدگاه سرهندی است. نتیجۀ بحث و تحلیل نشان می‌دهد که گسترش و نفوذ اندیشه‌های ابن عربی و شاگردانش در میان صوفیان هند، سرهندی را بر آن داشت تا به نقد وجودشناسی مکتب ابن عربی بپردازد. او با طرح نظریۀ وحدت شهود به رد نظریۀ وحدت وجود ابن عربی پرداخت و مفاهیم وجودشناختی او را تعریفی دوباره کرد. این مقاله ضمن مرور آرای سرهندی درخصوص رابطۀ خداوند و عالم، به روش تحلیل محتوا به توضیح مرتبۀ وهم براساس مکتوبات وی می‌پردازد. سرهندی برخلاف ابن عربی-که وجود کائنات را وجودی موهوم می‌داند که بر ظاهرِ وجود (خداوند) نمود پیدا کرده‌اند و لذا جدای از خداوند نیستند- معتقد است که نمود و ثبوت عالم هر دو در مرتبۀ وهم واقع شده و به‌طریق ظلی در خارج متحقق است؛ بنابراین جدای از حق سبحانه است.

shaikh sarhandi’s mystical ontologyand his redefinition of the order of illusion

from the very beginning, ibn arabi's opinions spread and received a special acceptance in the central asia and india, and during a period of nearly eight centuries, the brains and thoughts of a great number of the best and most sincere researchers were occupied by these opinions. (ibn arabi, 2007, preface: 91) most mystics after ibn arabi were influenced by his opinions and thoughts. those who disagreed with the grand sheikh were mostly muhaddiths, jurists and those scholars who were referred to as outwards ulama. although these scholars were very prominent in knowledge and science, most of them were not aware of the indoor truths and sciences, for this reason their opposition was ignored. (see: nadvi, 2004:182). the first refutation of ibn arabi was written by muhammad bin umar damishqi (died in 652 ah) and the first book against fusous al-hikam was written by imad ad-din ahmad bin ibrahim hanbali (died in 711 ah) called ashi’ta an-nusous fi hatk astar al-fusous. in persia, the first voice of protest apparently arose not from among the jurists and theologians, but from among the mystical circles. the famous mystic sheikh rukn ad-din abu al-makarim alaa ad-dawlah semnani (659-736 ah), called ibn arabi a great man, but he did not like his belief of the unity of existence. (see: ibn arabi, 2007, preface: 40)two other personalities have also proposed the theory of monotheism of witness in front of the theory of the unity of existence; one is ibn taimiyyah (661-728 ah), a famous muhaddith, theologian and jurist (jalili, 2020: 73) and the other is shaikh al-islam ahmad bin yahya bin muhammad hashemi manyari, one of the great scholars of the indian subcontinent. (dabiran, 2006: 47). abul hasan ali nadwi believes that among the critics of ibn arabi, sheikh ahmad sarhandi is the only person who, while he himself has actually passed through the valleys of mysticism and its stages, was able to comment on the unity of existence like an eye witness and with full confidence. he could say that i know every bit of this alley. (nadvi, 2004: 188). he rejected ibn arabi's theory of unity of existence by proposing the theory of the unity of witness, redefining his ontological concepts.