چهره فلسفي ابن عربي

Jim `Aribiʹs Philosophical Mode of thinking

Considering lbn ʹArabi as an active Muslim scholar, theosopher and, to some extent, philosopher, both and influential, who wrote voluminously at an exceedingly high level of discourse. making him one of the most difficult of all Muslim authors, the writer has made an attempt to fund his relation with philosophy in three aspects, and judge whether he deserves the name faylasuf or not: I)Aquaintance with lalsafah: Though it is clear that he was conversant with the fundamental sources of the Islamic Tadition and the intellectual currents of his day, especially the wisdom tradition, most of what he says is the product of his unveiling (Kaslrf) 2) View of falsa.lah According to him, the unveiling achieved by sufi practitioners is a mode of knowing superior to reason, but reason is necessary for acquiring a true knowledge, therefore, tashbih (Godʹs incomparability) and rahmah (Godʹs Mercy) take precendetice over his tanzih (His similarity) and Ghadab (Wrath). 3)Contributions to philosophy: His contributions to philosophy can be summarized in three intimately into-wined theories as follows: The Oneness of Being (wahdat alwujud), the world of Immagination (clam al-khayal), and the perfect human being. The first theory is basend on the theory of tashbih; the second, in its broader sense, applies to the cosmos itself and to every thing within it, and lies between the two grand worlds, the visible (al-shahadab) and the Invisible (al-ghayb), to use the ()manic terms. And the third, the perfect human being, having actualized every possibility of knowledge and existence, fulfils the purpose of creation.