Contemporary Wisdom

The Semantic Coordinates of the System of Grace from the Perspectives of Plotinus and Ibn Arabi

Document Type : Biannual Journal

Authors

hasan Mohammadzadeh 1
Mansour Imanpour 2

1 PhD student of Islamic philosophy and wisdom, Shahid Madani University of Azerbaijan, Tabriz, Iran

2 Associate Professor, Department of Philosophy and wisdom, Shahid Madani University of Azerbaijan, Tabriz, Iran.

https://doi.org/10.30465/cw.2024.49491.2064
Abstract
Abstract
The "Theory of Grace" is one of the innovations of Plotinus and serves as a response to the issue of the emergence of multiplicities from the One. Throughout history, various explanations of grace have been provided by philosophers, but Ibn Arabi's interpretation is notably different. This research aims to examine the issue of the semantic coordinates of the system of grace by balancing the views of Plotinus and Ibn Arabi, utilizing the method of Aristotelian description and analysis, and evaluating it at two levels: components and foundations. The goal of this research is to discover and infer the components of the system of grace within the two epistemological frameworks of Plotinus and Ibn Arabi, in such a way that the relationship between the foundations and views of these two thinkers is demonstrated. The findings of the study indicate that the system of grace in Plotinus and Ibn Arabi has fundamental and structural differences in terms of both foundation and structure. Specifically, Ibn Arabi has been able to present a more precise and comprehensive analysis of grace by situating the theory within the context of the personal unity of existence. The most significant achievement and characteristic of Ibn Arabi's grace can be seen in his transition from the multiplicities of being and his profound explanation of the relationship between the Divine and creation, as well as the degree of presence and activity of the Divine.
Keywords: Grace, Meaning, Plotinus, Ibn Arabi.
Introduction
The ongoing inquiry and research regarding "How multiplicities emerge from the One" has been one of the important and fundamental issues for both Muslim and non-Muslim philosophers and sages. This question has led to the emergence of various viewpoints and theories, such as the theory of evolution, the theory of participation, the theory of stimulation, the theory of all-godliness, the theory of creation from nothing, the theory of grace, and the theory of manifestation (Jaspers 1398 AHS: 21; Rahimian 1381 AHS: 69). In this context, Plotinus introduced another concept known as the "theory of grace" and sought to justify the emergence of multiplicities from the One. After Plotinus, several philosophers discussed this idea, each explaining it according to their own epistemological system, one of the most important of whom is Muhyiddin Ibn Arabi (1165-1240 CE). As a Muslim mystic, he provided a different interpretation of grace and even critiqued Plotinus and his view on the meaning of grace at times (Ibn Arabi 1356 AH: Vol. 2, 337; same: Vol. 2, 179-178; same: Vol. 2, 151). The significance and ontological status of the grace system on one hand, and Ibn Arabi's critique (died 638 AH) on the other, indicate the necessity of examining its semantic implications. The main question of this research is: what is the meaning and nature of the theory of grace from the perspectives of Plotinus and Ibn Arabi? By analyzing this question, the following sub-questions can be posed: 1. What meanings and truths do the components and elements constituting the meaning of grace have in these two epistemological systems? 2. In what cultural context and with what ontological basis was the theory of grace proposed by them? And fundamentally, where does this semantic difference originate? The author's hypothesis is that, given the foundational divergence of these two thoughts, the theory of grace is presented within two completely different frameworks, each having distinct ontological and semantic implications.
Materials & methods
The method used in this research is the Aristotelian analysis method, which focuses on the four causes of the system of grace. This method employs various techniques such as conceptual analysis, propositional analysis, and systemic analysis, as well as the reconstruction of viewpoints to arrive at a superior model and perspective. In addition, comparative studies at the level of reasons and foundations have also been utilized in this article to showcase Ibn Arabi's innovative system. The method of data collection from first-hand and relevant sources for the present research is also bibliographic and library-based.
Discussion & Result
Ibn Arabi, by proposing the theory of grace within the framework of the unity of existence, presents a different meaning of the system of grace. He argues that by transcending the multiplicities of existence and introducing the theory of manifestation, God is seen as the only being in the universe, while everything else is a reflection and manifestation of Him. Through this epistemological system, he discusses the system of grace and derives its semantic characteristics. The features of the system of grace according to Ibn Arabi can be summarized in the following points: "continuity," "immediacy," "unity and identity," "conformity with the God of religions," "proximity and active presence of God," "extensiveness and universality," "comprehensiveness and returnability to unity," and "absence of constraints such as: involuntariness and ignorance." The result and outcome of these characteristics can be observed in the profound explanation of this model of the relationship between the Truth and creation, as well as the degree of presence and activity of the Truth.
Conclusion
The concept of grace in Plotinus's epistemological system refers to divine and non-religious souls, whereas the grace in Ibn Arabi's thought aligns with religious teachings, performing the act of grace both in terms of occurrence and persistence. The grace in Plotinus's knowledge system pertains to the existence and being of things, while from Ibn Arabi's perspective, it represents the manifestation of being and the existential radiance of the Creator. Additionally, the source and object of Plotinus's grace is directly only the First Intellect, whereas in Ibn Arabi's view, the entire universe is encompassed by the general divine grace, which signifies the extensive nature of grace in Ibn Arabi's worldview. From Ibn Arabi's standpoint, the act of grace occurs directly and continuously, while in Plotinus, this truth happens through intermediaries. Furthermore, Ibn Arabi's grace possesses such comprehensiveness that it addresses the return of grace and the issue of resurrection, a point that remains unaddressed in Plotinus. Although both epistemological systems emphasize the impartiality of grace, the rationale behind grace in Ibn Arabi is explained by distinguishing the realm of the unseen from the realm of action and testimony, in such a way that grace is attributed to the perfection of God and the manifestation of His names.
In applying the second layer of the discussion and the ontological basis of the statements that account for the differences between these two perspectives, it can also be said that the ontological basis of the theory of grace in the mystical and philosophical systems of Plotinus and Ibn Arabi is different. Since the theory of grace is presented in two completely different contexts, it has thus taken on a fundamentally different nature; because Ibn Arabi believes in the personal unity of existence, while the intellectual framework of Plotinus is alien to this premise. In conclusion, it can be said that both theories provide a successful framework for justifying the emergence of multiplicities from a single source, but the differences in their underlying structures and foundations have led to distinctions in issues, particularly the matters of "the relationship of the Truth with creation" and "the nature of the presence and activity of the Truth in the world," which are significant achievements of the theory of grace as interpreted by Ibn Arabi.

Keywords

: Grace
Meaning
Plotinus
Ibn Arabi

Subjects

Quran, Translation by Fouladvand.
Ibn Turka Isfahani, Sain al-Din (1393 AHS), Tamheed al-Qawa'id, Edited and Annotated by Seyyed Jalal al-Din Ashtiyani, Sixth Edition, Qom: Boustane Ketab.
Ibn Rushd, Muhammad (1993), Tahafut al-Tahafut, Beirut: Dar al-Fikr al-Lubnani.
Ibn Sina, Hussein (1379 AHS), Al-Najat, Edited by Muhammad Taqi Danesh-Pazhooh, Tehran: University of Tehran Publishing and Printing Institute.
Ibn Sina, Hussein (1404 AH A), Al-Ta'liqat, Edited by Abdul Rahman Badawi, Qom: Maktabat al-I'lam al-Islami.
Ibn Sina, Hussein (1404 AH B), Al-Shifa (Theology), Edited by Ibrahim Madkur, Qom: Maktabat Ayatollah Marashi Najafi.
Ibn Sina, Hussein (1434 AH), Al-Isharat wa al-Tanbihat, Edited by Mojtaba Zarei, Third Edition, Qom: Boustane Ketab.
Ibn Arabi, Muhyiddin (1356 AH), Fusus al-Hikam, Commentary by Abu al-Ala Afifi, Cairo: Dar Ihya al-Kutub al-Arabiyya.
Ibn Arabi, Muhyiddin (1396 AHS), Fusus al-Hikam, Translation by Muhammad Khajavi, Fourth Edition, Tehran: Mowlavi.
Ibn Arabi, Muhyiddin (1442 AH), Sharh Qaysari on Fusus al-Hikam by Ibn Arabi, Translation by Muhammad Khajavi, Fourth Edition, Tehran: Mowlavi.
Ibn Fanari, Muhammad (1374 AHS), Misbah al-Uns, Translation by Muhammad Khajavi, Tehran: Mowlavi Publications.
Ibn Fanari, Muhammad (n.d.), Misbah al-Uns bayn Al-Magul va Al-Mashhoud, Edited by Muhammad Khajavi, Tehran: Mowlavi.
Ibn Manzur, Muhammad (1414 AH), Lisan al-Arab, Third Edition, Beirut: Dar al-Sader.
Ibn Maimun, Musa (n.d.), Dalalat al-Hairin, Edited by Hussein Atayi, Egypt: Library of Religious Culture.
Aristotle (1427 AH), Metaphysics, Translation by Muhammad Hassan Lotfi, Tehran: Tarh-e No.
Plato (n.d.), The Complete Works of Plato, Translated by Muhammad Hassan Lotfi and Reza Kavyani, Tehran: Khwarazmi Publications.
Bagheri Khalili, Ali Akbar (1386 AHS), "Similarities between Neoplatonic Philosophy and the Mysticism of Rumi", Journal of Humanities Research, No. 54, pp. 51-74.
Badawi, Abdul Rahman (1429 AH), Encyclopedia of Philosophy, Qom: Dhawi al-Qurba.
Badawi, Abdul Rahman (1955), Plotinus among the Arabs, Cairo: Library of the Egyptian Renaissance.
Badawi, Abdul Rahman (1977), Modern Platonism among the Arabs, Kuwait: Printing Agency.
Badawi, Abdul Rahman (1979), The Fall of Greek Thought, Cairo: Library of the Egyptian Renaissance.
Bréhier, Émile (1967), History of Philosophy, Translation by Ali Morad Davoodi, Tehran: University of Tehran Publications.
Bahar Nejad, Zakaria (1388 AHS), "Plotinus and the Theory of Unity of Existence", Khordnameh Sadra, No. 57, pp. 80-93.
Pourjavadi, Nasrollah (1378 AHS), An Introduction to the Philosophy of Plotinus, Third Edition, Tehran: University Publishing Center.
Jawhari, Ismail (1407 AH), Al-Sihah Taj al-Lugha wa Sihah al-Arabiyya, Edited by Ahmad Abdul Ghafour Attar, Fourth Edition, Beirut: Dar al-Ilm lil-Malayin.
Hosseini Shahroodi, Morteza and Fatemeh Estesnaei (1392 AHS), "The Personal Unity of Existence and Its Reflection in the Knowledge of the One from the Perspective of Plotinus," Philosophical Essays, No. 23, pp. 5-26.
Khorasani, Sharaf al-Din (n.d.), "Plotinus", Great Islamic Encyclopedia, Place and Publisher Unknown.
Khomeini, Ruhollah (1376 AHS), Misbah al-Hidayah ila al-Khilafah wa al-Wilayah, Introduction by Jalal al-Din Ashtiyani, Third Edition, Tehran: Institute for the Organization and Publication of Works.
Raghib Isfahani, Hossein (1430 AH), Al-Mufradat, Beirut: Al-Alami Foundation for Publications.
Rahmani, Gholamreza (1390 AHS), The Philosophy of Plotinus, Qom: Bostan Ketab.
Rahimian, Saeed (1381 AHS), The Grace and Existential Efficacy from Plotinus to Sadr al-Muta'allihin, Qom: Bostan Ketab.
Sabzevari, Mulla Hadi (n.d.), Sharh al-Asma al-Husna, edited by Mohsen Bidarfar, Qom: Bidar Publications.
Sajadi, Seyed Jafar (1373 AHS), Cultural Dictionary of Islamic Knowledge, Tehran: Koomesh.
Sajadi, Seyed Jafar (1375 AHS), Dictionary of Philosophical and Theological Sciences, Tehran: Amir Kabir.
Sajadi, Seyed Jafar (1379 AHS), Dictionary of Philosophical Terms of Mulla Sadra, Tehran: Ministry of Culture and Islamic Guidance.
Suhrawardi, Yahya (1372 AHS), Collection of the Works of the Sheikh of Ishraq, edited by Henry Corbin, Tehran: Institute for Cultural Studies and Research (Research Center).
Shibli Nomani, Muhammad (1386 AHS), History of Theology, translated by Seyyed Mohammad Taqi Fakhr Da'i Gilan, Tehran: Asatir.
Shahrzuri, Shams al-Din (1365 AHS), Nuzhat al-Arwah wa Rawdat al-Afrah (History of the Philosophers), translated by Maqsud Ali Tabrizi, edited by Mohammad Taqi Danesh Pazhooh and Mohammad Sarvar Moulai, Tehran: Scientific and Cultural Publishing Company.
Shirazi, Yahya (1391 AHS), Lessons on Sharhe Manzoumeh, 3rd edition, Qom: Bostan Ketab.
Sadr al-Din Shirazi, Mohammad (1363 AHS), Al-Mashair, translated by Mirza Imad al-Dawlah, edited by Henry Corbin, Tehran: Tahouri.
Sadr al-Din Shirazi, Mohammad (1366 AHS), Tafsir al-Quran al-Karim, 2nd edition, Qom: Bidar Publications.
Sadr al-Din Shirazi, Mohammad (1981), Al-Hikmat Al-Muta'aliyah fi Al-Asfar Al-Aqliyeh Al-Arba'a, with annotations by Allameh Tabatabai, 3rd edition, Beirut: Dar Ihya al-Turath al-Arabi.
Saliba, Jamil (1393 AHS), Philosophical Dictionary, translated by Manouchehr Sanei Darabi, 4th edition, Tehran: Wisdom Publishing Institute.
Toraihi, Fakhr al-Din (1430 AH), Majma al-Bahrain, Beirut: Al-Alami Foundation for Publications.
Abdul Hakim, Khalifa (2536), Metaphysics of Rumi, translated by Ahmad Mohammadi and Ahmad Mir Alai, Tehran: Sepehr Printing House.
Al-Ajam, Rafiq (2000), Encyclopedia of Terms of Imam Ghazali, Beirut: Lebanon Publishers.
Ghazali, Abu Hamid (n.d.), Tahafut al-Falasifah, edited by Suleiman Dunya, 6th edition, Egypt: Dar al-Ma'arif.
Farabi, Muhammad (1996), Al-Siyasah Al-Madaniyyah, Beirut: Dar and Library of Al-Hilal.
Fakhr Razi, Muhammad (n.d.), Al-Mabahis Al-Mashriqiyyah fi Ilm Al-Ilahiyyat va Al-Tabieiyyat, Qom: Bidar Publications.
Fakhri, Majid (1389 AHS), The Course of Philosophy in the Islamic World, translated under the supervision of Nasrollah Pourjouadi, 3rd edition, Tehran: University Publishing Center.
Farahidi, Khalil (1409 AH), Al-Ayn, edited by Mahdi Makhzoumi and Ibrahim al-Samarrai, Qom: Dar al-Hijrah.
Plotinus (1366 AHS), The Complete Works of Plotinus, translated by Mohammad Hassan Lotfi, Tehran: Khwarizmi Publications. 
Plotinus (1388 AHS), Enneads, Arabic translation by Ibn Na'ima al-Hamasi, translated and explained by Hassan Malekshahi, 2nd edition, Tehran: Soroush.
Qunawi, Sadr al-Din (n.d.), Miftah al-Ghayb, edited by Mohammad Khajavi, Tehran: Mowlavi.
Copleston, Frederick Charles (1388 AHS), A History of Philosophy, translated by Seyed Jalal al-Din Mojtabavi, 7th edition, Tehran: Scientific and Cultural Publishing Company.
Kahnooji, Mehdi (1387 AHS), "Monotheism from the Perspective of Plotinus and Muslim Mystics with Emphasis on the Views of Sadr al-Din Qunawi," Marefat, No. 133, pp. 60-39. 
Guthrie, W.K.C. (1375 AHS), A History of Greek Philosophy, translated by Mehdi Qavam Safari, Tehran: Fekr-e Rooz. 
Wall, Jean (1380 AHS), Discussion on Metaphysics, translated by Yahya Mahdavi and colleagues, 2nd edition, Tehran: Kharazmi. 
Jaspers, Karl (1398 AHS), Plotinus, translated by Mohammad Hassan Lotfi, 3rd edition, Tehran: Kharazmi Publications.
Inge, W.R (1918), The philosophy of Plotinus, London, longmans vol.1.
Peters, E.F (1967), Greek philosophical Terms, Newyork university press.
Yandell Keith. E (1998), Pantheism, in Routledge Encyclopedia of Philosophy, Version 1.0. London and New York: Routledge.
Contemporary Wisdom
Volume 15, Issue 1
September 2024
Pages 81-111

Home

Guide for Authors

Submit Manuscript

Reviewers

Contact Us