词条 | Akbariyya |
释义 |
}}{{Sufism|Orders}}{{Sunni Islam|Sunni Orders of Mysticism}} Akbariyya is a branch of Sufi metaphysics based on Ibn Arabi's teachings, an Andalusian Sufi who was a gnostic and philosopher. The word is derived from Ibn Arabi's nickname, "Shaykh al-Akbar," meaning "the greatest shaykh." Akbariyya has never been used to indicate a Sufi group or society in history. It is nowadays used to refer to all historical or contemporary Sufi metaphysicians and Sufis influenced by Ibn Arabi's doctrine Wahdat al-Wujud. It is not to be confused with Al Akbariyya, a secret Sufi society founded by Swedish Sufi 'Abdu l-Hadi Aguéli. Wahdat al-WujudWahdat al-Wajud (Arabic: وحدة الوجود Persian: وحدت وجود) meaning the "unity of being" is a Sufi philosophy emphasizing that 'there is no true existence except the Ultimate Truth (God)' or in other words, that the only truth within the universe is God, and that all things exist within God only. Ibn Arabi is most often characterized in Islamic texts as the originator of this doctrine. However, it is not found in his works. The first to employ this term was Ibn Sabin. Ibn Arabi's disciple and stepson Sadr al-Din al-Qunawi used this term in his works and explained it using philosophical terms. See Sufi metaphysics Akbariyya in Academic CirclesEuropa and United StatesIn the 20th century there has been focus on the Akbariyya School in academic circles and universities. Viewed in a historical context, increased government support for the study of the Muslim world and Islamic languages emerged in the United States after the Second World War where many students were attracted to Islam and religious studies during the 1970s. The greatest growth in American scholarship on Sufism, took place from the work done by scholars trained during the 1970s. Alexander Knysh notes that “in the decades after World War Two the majority of Western experts in Sufism were no longer based in Europe, but in North America.” Henri Corbin (d.1978) and Fritz Meier (d. 1998) who were prominent among these experts, made important contributions to the study of Islamic mysticism. Another important names were Miguel Asín Palacios (d. 1944), Louis Massignon (d. 1962) made contributions to Ibn Arabi studies. While Palacios discovered some Akbarian elements in Dante's famous work Divine Comedy Louis Massignon studied on famous Sufi Al-Hallaj saying "Anal Hak" (I am the Truth) and because of that expression he was executed. Seyyed Hossein Nasr and his students and academic disciples, have come to play an important role in certain subfields of Sufi studies. The Influence of Nasr and other Traditionalist writers like Rene Guenon and Frithjof Schuon on Sufi studies can be seen on the interpretation of the works of Ibn Arabi and the Akbarian school by such scholars as Titus Burckhardt, Martin Lings, James Morris, William Chittick, and Sachiko Murata and others. These names are both mostly practitioners of Sufism and scholars studying Sufism.[1]TurkeyHistorically viewed, Turkey is situated where Ibn Arabi's most prominent disciple, successor and stepson Sadr al-Din al-Qunawi and other important commentators of Arabi's works lived in the past. Dawūd al-Qayṣarī was invited to Iznik by Orhan Ghazi to be director and teacher of the first Ottoman university (madrasa) was the disciple of Kamāl al-Dīn al-Qāshānī, himself a disciple of Sadr al-Dīn al-Qūnawī. This means that the official teaching itself was set in motion by a great master of the Akbarian school. Not only Sufis but also Ottoman sultans, politicians and intellectuals had been deeply impressed by Ibn Arabi and his disciples and interpreters.[2]Seyyed Muhammad Nur al-Arabi was also impressed by Ibn Arabi's doctrine, though that continued to decrease until the Modern Era. In the 20th century the last important commentator of Fusûs was Ahmed Avni Konuk (d. 1938). He was a mawlawî and composer of Turkish music. Studies on Sufism, especially Akbarian works, were not very common until the first Ph.D. thesis was written by Prof.Dr. Mahmud Erol Kılıc in Marmara University's Faculty of Theology titled "Ibn 'Arabi's Ontology" (in Turkish, "Muhyiddin İbn Arabi'de Varlık ve Varlık Mertebeleri") in 1995. Academic studies on Akbarian metaphysics and philosophy began to rise after studies on this topics were conducted by Turkish scholars such as Mustafa Tahralı and Mahmud Erol Kılıc. In terms of Akbarian studies, the most important event to take place was the translation of Ibn Arabi's magnum opus,"Futuhat-ı Makkiyya", to Turkish. A Turkish scholar, Prof. Dr. Ekrem Demirli started translating the work in the form of 18 volumes in 2006 and finished in 2012. This particular translation was the first complete translation to another language. Demirli's work also includes translating Sadr al-Din al-Qunawi's corpus to Turkish and writing a PhD thesis on him in 2004, writing a commentary on Fusus al-Hikam by Ibn Arabi, and writing a book titled İslam Metafiziğinde Tanrı ve İnsan (God and Human in Islamic Metaphysics), [Istanbul: Kabalcı, 2009 ({{ISBN|9759971623}})]. There are many Akbarian works in Ottoman Turkish that are yet to be studies by scholars. List of some Akbarian SufisThere had and have been many Akbarian Sufis, metaphysicians and philosophers in history from all over the world. Ibn Arabi has never founded a Tarikah[3] but created the philosophy of Wahdat al-Wujud. The Sufis listed below were members of different orders, but following the concept of Wahdat al-Wujud. {{div col|colwidth=25em}}
Reading list about Akbariyya Doctrine
See also
Notes and references1. ^{{Cite web |url=http://i-epistemology.net/attachments/920_ajiss24-3-stripped%20-%20Hermansen%20-%20The%20Academic%20Study%20of%20Sufism.pdf |title=The Academic Study of Sufism at American Universities |access-date=2011-07-16 |archive-url=https://web.archive.org/web/20110815170437/http://i-epistemology.net/attachments/920_ajiss24-3-stripped%20-%20Hermansen%20-%20The%20Academic%20Study%20of%20Sufism.pdf |archive-date=2011-08-15 |dead-url=yes |df= }} 2. ^Mustafa Tahrali, A General Outline of the Influence of Ibn 'Arabi on the Ottoman Era 3. ^Michel Chodkiewicz, The Diffusion of Ibn 'Arabi's Doctrine External linksArticles
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