Tunanin ƙirƙira na Ibn Arabi

Ibn Arabi (1165–1240) an haife shi a Murcia a Andalus ya kuma mutu a Dimashƙ. Yana ɗaya daga cikin manyan masu tasiri a Tasawwuf. A kusa da ƙarshen rayuwarsa ya rubuta The Bezels of Wisdom, babi ashirin da bakwai, kowanne kan hikimar annabi ɗaya. Babin Yusufu, annabin da ke fassara mafarki, ya yi wani iƙirari mai ban mamaki. Duk abin da muke kira “ba Allah ba” tunanin ƙirƙira ne (khayāl), kuma duniya mafarki ce da ake buƙatar fassara.

Ya gina a kan maganar da Al-Gazali ya ambata: “Mutane suna barci, idan sun mutu sai su farka.” Amma yana karanta ta daban. Wajen Al-Gazali mafarki barazana ne ga tabbaci. Wajen Ibn Arabi hanya ce ta karatu. Mafarki an yi shi ne da hotuna masu nuni zuwa bayan kansu, kuma fasahar Yusufu ita ce sanin abin da suke nufi. Duniya ma haka take aiki. Abubuwanta alamomi ne, kuma aikin shi ne a duba ta cikinsu zuwa abin da suke nunawa.

Haka kuma ba ya ɗaukar tunanin ƙirƙira a matsayin rashin gaskiya. Ya kira shi barzakh, wato tsaka-tsaki: abu tsakanin ruhu tsantsa da kayan abu mai kauri, wanda yake da rabo a cikin duka biyun. A ra’ayinsa hoto ba komai ba ne. Gaske ne a matsayin hoto. Kuma ba a gina duniya sau ɗaya a bar ta tsaye ba. Yayin da yake karanta kalmar Alƙur’ani game da “sabuwar halitta” (50:15), ya riƙe cewa ana sake halittar duniya a kowane lokaci. Tana kama da mai ci gaba ne kawai, kamar harshen wuta ko kogi.

Idan aka sa shi kusa da hasashen kwaikwayo, wannan kusan injin nuni ne da aka kwatanta daga gefen mai bi. Ana sake zana duniya a kowane lokaci. Taurinta bayyanuwa ne. Ma’anarta kuma tana cikin abin da take nunawa, ba a cikin kayan da aka yi ta da su ba. Kamar Chalmers bayan ƙarni takwas, Ibn Arabi bai kammala cewa duniya ƙarya ce ba. Ya kammala cewa dole ne mu karanta ta yadda ya kamata.