Document Type : Biannual Journal
Authors
1 PhD student, University of Tehran, Tehran, Iran (corresponding author).
2 Associate professor, Department of Islamic Philosophy and Theology, Faculty of Theology, University of Tehran, Tehran, Iran
Abstract
Abstract
The problem of the soul’s perfection and the attainment of human happiness held immense significance among Islamic philosophers, including Ibn Ṭufayl and Shaykh al-Ishrāq. These thinkers outlined the stages, conditions, and prerequisites for the soul's perfection, which indicates the emphasis Muslim philosophers place on practical mysticism and spiritual wayfaring. Given that research on the soul, its ultimate purpose, and its perfection profoundly impacts one's worldview and leads to the correction of behavior and practices, this article employs a descriptive-analytic method to compare the perspectives of Ibn Ṭufayl and al-Suhrawardī on the soul’s perfection and the path to attaining true happiness. Research findings show that, according to the views of Ibn Ṭufayl and Shaykh al-Ishrāq, the perfection of the human soul requires passing through three stages, some of which bear similarities, though there are distinctions. Both philosophers consider the first stage to be self-awareness. For Ibn Ṭufayl, the second stage involves acquiring a resemblance to celestial bodies and heavenly souls as part of the soul’s perfection and the attainment of happiness. In contrast, al-Suhrawardī views the second stage as seeking guidance from a spiritual healer. While Ibn Ṭufayl sees the third stage as direct contact with the Necessary Existent, Shaykh al-Ishrāq takes it as a connection to what he calls the “world-illuminating sun,” which can be construed as both the Active Intellect (al-ʿaql al-faʿʿāl) and the Necessary Existent.
Keywords: human soul, perfection, celestial bodies, heavenly souls.
Introduction
Ibn Ṭufayl and Shaykh al-Ishrāq are prominent philosophers of the Islamic period who presented unique theories regarding the perfection of the human rational soul. In the history of Islamic philosophy, the term "Oriental Wisdom" (al-ḥikmat al-mashriqiyya) was first introduced by Avicenna, marking a significant shift in his thought by transforming discursive wisdom (al-ḥikmat al-baḥthiyya) into gustatory (or intuitive) wisdom (al-ḥikmat al-dhawqiyya). However, Avicenna’s concept of Oriental Wisdom remains ambiguous and contentious. Therefore, examining the theories of philosophers influenced by him can provide valuable insights into this notion.
Ibn Ṭufayl explicitly stated that in his work Ḥayy ibn Yaqẓān (Living the Son of Awake), he sought to articulate Avicenna’s Oriental Wisdom. His narrative offers an interpretation of Avicenna’s notion of Oriental Wisdom. Shaykh al-Ishrāq, heavily influenced by Avicenna, owes much to him in his writings and can, in some ways, be seen as a continuation of Avicenna’s philosophy. Al-Ishrāq even mentioned that he wrote Qiṣṣat al-ghurbat al-gharbiyya (The tale of Occidental exile) as a complement to Avicenna’s Ḥayy ibn Yaqẓān. This article examines the stages of perfection according to these two renowned philosophers, highlighting both their similarities and differences.
Methods and materials
This research employs a descriptive-analytic method to examine the theories of the soul’s perfection according to Ibn Ṭufayl and Shaykh al-Ishrāq.
Results
The question of the perfection of the human rational soul has always held great significance for philosophers, with some even defining philosophy as the perfection of the soul itself. Notably, Ibn Ṭufayl al-Andalusī and Shaykh al-Ishrāq addressed this issue through a framework of three stages, which reveal both similarities and distinctions. For both philosophers, the first stage of the soul’s perfection is self-awareness and self-knowledge, as without this foundation, the structure of human existence cannot be established. Ibn Ṭufayl's concept of self-knowledge begins with an understanding of the body and its importance, while Shaykh al-Ishrāq's approach focuses on identifying and addressing the ailments of the soul. In the second stage, Ibn Ṭufayl asserts that actions must be performed to enable humans to attain a resemblance to celestial bodies, which itself involves multiple stages. In contrast, for Shaykh al-Ishrāq, this stage is achieved only through submission to a spiritual healer who addresses the soul’s ailments. In the third stage, Ibn Ṭufayl emphasizes the necessity of knowing the attributes of the Necessary Existent and striving to emulate Him, whereas for Shaykh al-Ishrāq, the third stage involves complete trust and the lifting of all constraints.
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