علم و نقش آن در كمال آدمي از ديدگاه ابن-عربي و ملاصدرا

Ibn Arabi and Molla Sadra; On Knowledge and its Role in Human Perfection

در عرفان ابن عربي و فلسفه صدرايي، علم، از حيث بديهي بودن مفهومش و در نهايت خفا بودن حقيقتش، حكم وجود را دارد. هيچ چيز آشكارتر و روشن تر از مفهوم علم نيست تا به واسطه آن بتوان علم را تعريف كرد؛ همچنان كه حقيقتِ علم مانند حقيقتِ وجود، كاملاً مخفي است. بر اساسِ وحدت وجود، حقيقتِ علم، «وجودِ حق» است. در واقع، علم به عنوانِ صفتِ حق تعالي عينِ ذاتِ اوست و از آنجا كه وجودِ او، فرد است و هيچ شريكي ندارد، علم نيز فرد است و مصداقي جز وجود خداوند نخواهد داشت. از اين رو كمالِ آدمي معرفتِ به خويشتنِ خويش است كه جلوه كامل الهي است؛ زيرا قلبِ آدمي كه حقيقتِ اوست، گنجايشِ خداوند را دارد. فاني شدن در خدا و بقاي بالله را مي توان تعبيري ديگر از «علمِ حقيقي» دانست؛ زيرا معناي«فناي في الله» اين است كه آدمي يقين حاصل كند كه حقيقت او، حق تعالي است. بنابراين علمِ حقيقي و كمالِ غايي، مساوقِ يكديگر و دو مفهوم براي يك مصداق هستند. از اين رو هدفِ ابن عربي از سير و سلوكِ عارفانه و غايتِ ملاصدرا از سير و سلوك عقلاني، دست يافتن به علمِ حقيقي و به تعبيرِ ابن عربي «دركِ وحدت وجود» است.

Knowledge (perfect and absolute knowledge), according to Ibn Arabi and Mulla Sadra, in term of its obvious concept and its hidden existence or truth is an existential truth. There is nothing as obvious as the concept of knowledge through which the knowledge itself can be explained. But, on the other hand, the truth of knowledge, like the truth of existence, is absolutely hidden. The reality of knowledge, based on the pantheism, is the "hierophany". In fact, knowledge, as characteristic of God is the same as his nature or essence and since his existence is the one and only and does not have any partner, knowledge is one as well and will not have any denotation but the existence of God(hierophany). The ‘extinction of the self in God’ (Fanna Fiʹllah) and the can be known as another interpretation of real knowledge. Because of the fact that the human perfection is nothing but his knowledge of himself, and this, in itself, happens when one could be the perfect illustration of hierophany. In fact, the realization of the ‘eternal life in union with God’ (Baqa Bi’llah) involved in the ‘extinction of the self in God’ (Fanna Fiʹllah), and in case that it happens the real knowledge and the ultimate perfection will be equal, the different concepts in a union reality. Therefore, Ibn Arabiʹs goal of the Spiritual Journey and the purpose of Mulla Sadra from the Intellectual Journey is the realization of the real knowledge, or as Ibn Arabi says; it is the “realization of pantheism”.