ﺗﺤﻠﯿﻞ و ﺗﻄﺒﯿﻖ اﻋﯿﺎن ﺛﺎﺑﺘﻪ در ﻋﺮﻓﺎن اﺑﻦ ﻋﺮﺑﯽ ﺑﺎ ﻣﺎﻫﯿﺖ در ﻓﻠﺴﻔﻪ ﻣﻼﺻﺪرا

Analysis of Immutable Archetypes in Ibn Arabi’s Mysticism and Its Correspondence with Essence in Philosophy

ﯾﮑﯽ از ﻣﻬﻤﺘﺮﯾﻦ ﻣﺒﺎﺣﺚ ﻋﺮﻓﺎن ﻧﻈﺮي اﺻﻄﻼح »اﻋﯿﺎن ﺛﺎﺑﺘﻪ« اﺳﺖ و از ﻃﺮﻓﯽ دﯾﮕﺮ ﯾﮑﯽ از ﻣﻬﻤﺘﺮﯾﻦ ﻣﺒﺎﺣﺚ ﻓﻠﺴﻔﻪ ﻧﯿﺰ اﺻﻄﻼح »ﻣﺎﻫﯿﺖ« اﺳﺖ. ﻋﺪهاي از ﻋﺮﻓﺎء و ﺣﮑﻤﺎء اﻋﯿﺎن ﺛﺎﺑﺘﻪ و ﻣﺎﻫﯿﺖ را ﯾﮏ اﺻﻄﻼح و ﻣﺘﺮادف ﻣﯽداﻧﻨﺪ و ﺑﺴﯿﺎري از آﻧﺎن ﻧﯿﺰ اﯾﻦ دو اﺻﻄﻼح را ﻣﺒﺎﯾﻦ ﯾﮑﺪﯾﮕﺮ ﺗﻠﻘﯽ ﻣﯽﮐﻨﻨﺪ زﯾﺮا ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ اﯾﻨﮑﻪ ﻋﺎرف اﻋﯿﺎن ﺛﺎﺑﺘﻪ را اﻣﺮي ﺛﺒﻮﺗﯽ ﻣﯽداﻧﺪ و ﺛﺒﻮت ﻫﻤﺎن وﺟﻮد اﺳﺖ ﻟﺬا ﺷﺒﻬﺎﺗﯽ را ﺑﻪ وﺟﻮد آورده و ﺑﺤﺚﻫﺎي زﯾﺎدي ﺑﻪ دﻧﺒﺎل داﺷﺘﻪ اﺳﺖ، ﺗﺎ آﻧﺠﺎ ﮐﻪ ﻋﺪهاي ﺣﺘﯽ اﻋﺘﻘﺎد ﭘﯿﺪا ﮐﺮده اﻧﺪ ﮐﻪ اﮔﺮ »اﻋﯿﺎن ﺛﺎﺑﺘﻪ« ﻫﻤﺎن ﻣﺎﻫﯿﺖ ﺑﺎﺷﺪ ﭘﺲ ﻋﺮﻓﺎء اﺻﺎﻟﺖ ﻣﺎﻫﯿﺘﯽ ﻫﺴﺘﻨﺪ. در اﯾﻦ ﻣﻘﺎﻟﻪ ﻗﺼﺪ دارﯾﻢ ﺑﻪ ﭘﺎرهاي از وﯾﮋﮔﯽﻫﺎي »اﻋﯿﺎن ﺛﺎﺑﺘﻪ« و ﺗﻄﺒﯿﻖ آﻧﻬﺎ ﺑﺮ ﻣﺎﻫﯿﺎت و ﺑﯿﺎن ﺑﻌﻀﯽ از ﺷﺒﻬﺎت ﻣﻮﺛﺮ، اﯾﻦ ﻫﻤﺎﻧﯽ اﻋﯿﺎن ﺛﺎﺑﺘﻪ ﺑﺎ ﻣﺎﻫﯿﺖ را روﺷﻦ ﮐﺮده و ﻣﻌﻨﺎي ﺛﺒﻮت در اﻋﯿﺎن ﺛﺎﺑﺘﻪ را ﺗﺒﯿﯿﻦ و ﻧﯿﺰ روﺷﻦ ﮐﻨﯿﻢ ﮐﻪ آﯾﺎ اﯾﻦ ﺛﺒﻮت اﻣﺮي ﻋﺪﻣﯽ اﺳﺖ، ﯾﺎ وﺟﻮدي؟ و در ﺻﻮرت ﻋﺪﻣﯽ ﺑﻮدن ﭼﮕﻮﻧﻪ اﻣﺮي ﻋﺪﻣﯽ ﻣﻨﺸﺄ آﺛﺎر وﺟﻮدي ﻣﯽﮔﺮدد؟ و اﮔﺮ وﺟﻮدي اﺳﺖ ﭼﮕﻮﻧﻪ ﺑﺎ اﻋﺘﻘﺎد ﺑﻪ ﻋﺪﻣﯽ ﺑﻮدن آن ﺳﺎزﮔﺎري دارد؟ و آﯾﺎ ﻋﺮﻓﺎء ﻣﺎﻧﻨﺪ ﻣﺘﮑﻠﻤﯿﻦ ﻣﻌﺘﺰﻟﻪ اﻋﺘﻘﺎد ﺑﻪ واﺳﻄﻪ ﺑﯿﻦ وﺟﻮد و ﻋﺪم دارﻧﺪ؟

Immutable archetypes (al-aʿyān al thābita) are one of the most important subjects in theoretical mysticism. Similarly, quiddity is one of the most important topics in philosophy. Some mystics and scholars consider immutable archetypes and quiddity synonymous and identical. Many others, however, believe that the two terms are contradictory because mystics consider immutable archetypes to be unchangeability (Soboot) and unchanging is existence itself. Thus, it has raised questions and many debates. Some even go as far as to believe that if "immutable archetypes" are the very essence, the mystics support the principality of quiddity. This study elucidated some of the characteristics of "immutable archetypes" and compared them with the essence. Also expressing some positive doubts, clarified immutable archetypes and essence, and explained the meaning of unchangeability in immutable archetypes. The question was, is positiveness non-existential or existential? an‎d if it is non-existential, how can it be the origin of existential archetypes? an‎d if it is existential, how is it compatible with the belief that it is non-existential? an‎d do muʿtazila mystics believe in the mediation between existence and non-existence?