بررسي و تحليل انسان ارزشمند از ديدگاه ابن عربي

Ibn ʿArabī , Valuable Human , Knowledge an‎d Gnosis , Sharīʿa , Social Justice , Gender

The study an‎d analysis of a valuable human being from the view of Ibn Arabi

فلسفه و كلام اسلامي

The question of the nature an‎d foundations of human worth is one of the fundamental concerns of Islamic mysticism. Great figures such as Ḥakīm al-Tirmidhī drew attention to the creation of the human being in the Divine Form; Rūmī, while affirming a common human essence, distinguished among degrees of perfection; an‎d Shabistarī regarded liberation from determinate limitations (taʿayyunāt) as a condition for deserving the station of God’s vicegerent (khalīfat Allāh). Within this intellectual tradition, Ibn ʿArabī identifies his principal aim as awakening the human being from heedlessness (ghafla) an‎d making him aware of the hidden jewel embedded in his own primordial nature. On this basis, the present study, employing a descriptive-analytical method an‎d examining Ibn ʿArabī’s primary texts, seeks to formulate the structure of human worth across four domains: knowledge, religion, society, an‎d gender. The findings demonstrate that although the expression “valuable human” (al-insān al-qayyim) does not occur as an independent technical term in Ibn ʿArabī’s writings, its conceptual foundations can be reconstructed within a graded (tashkīkī) structure comprising two levels: ontological-constitutive worth an‎d perfectional-actualized worth. Within this structure, the valuable human is neither separate from nor opposed to the perfect human (al-insān al-kāmil); rather, it constitutes the longitudinal foundation an‎d developmental ground for attaining perfection. In other words, worth is a universal an‎d inalienable endowment arising from the human being’s comprehensive capacity for the Divine Names at the level of creation, whereas the perfect human represents the culmination an‎d complete actualization of this inherent potential. An examination of the four domains demonstrates how the actualization of this worth extends from the individual’s inward reality to the sphere of collective relations: First, in the domain of knowledge, genuine worth becomes manifest when the human being moves beyond the accumulation of formal an‎d conceptual knowledge an‎d, through self-knowledge (maʿrifat al-nafs) an‎d experiential knowledge (ʿilm al-aḥwāl), comes to recognize his essential poverty (faqr dhātī) before God. Second, in the domain of religion, the Sharīʿa provides a practical framework an‎d formative mechanism through which this inner jewel is preserved an‎d its flourishing facilitated by sincere worship (ʿibāda). Third, in the social domain, collective life constitutes the arena in which this inward worth is tested an‎d manifested objectively. From this perspective, Ibn ʿArabī’s account of the moral decline of the Age of Jāhiliyya may be understood as resulting from the forgetfulness of genuine human worth an‎d attachment to contingent criteria of distinction, such as lineage, wealth, an‎d power—criteria that ultimately lead to the degradation of human beings an‎d to oppression. By contrast, the ideal society is grounded in justice (ʿadl), the rejection of claims to superiority, an‎d the preservation of human dignity an‎d inviolability, insofar as human beings are regarded as signs an‎d loci of Divine manifestation. Fourth, in the domain of gender, given the transcendent an‎d non-gendered nature of the spirit (rūḥ) an‎d the rational soul (nafs nāṭiqa), women an‎d men possess an equal capacity to attain degrees of spiritual perfection an‎d the station of sainthood (wilāya). Moreover, because both receptive an‎d active dimensions of influence are simultaneously manifested in woman, her existence may be understood as a particularly comprehensive locus for the manifestation of Divine Attributes, thereby providing a basis for a successful spiritual journey.

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