Int. j. econ. manag. soc. sci., Vol(3), No (8), August, 2014. pp.

461-463

TI Journals

International Journal of Economy, Management and Social Sciences

www.tijournals.com

ISSN:
2306-7276

Copyright 2014. All rights reserved for TI Journals.

The Relationship of Incorporeity of the Soul in Attaining the Divine

based on the Ideas of Ibn-Arab and Mulla Sadra
Shirin Khademi *
M.A. in Theology and Islamic Education, Khorram Abad Branch, Islamic Azad University, Khorram Abad, Iran.
*Corresponding author: Shirin.Khademi2014@gmail.com

Keywords

Abstract

Soul, Incorporeity of Rational Soul,

Relation of the Soul and the body, IbnArabi, Mulla Sadra

Ibn-Arabi and Mulla Sadra have a lot of common points with each other both in the way of living
and the way of thinking. These two were among those that had a huge impact on Islamic culture and
human civilization in large. In the present survey, the impact of soul, its incorporeity and
investigation of the characteristics of a perfect individual along with their relevance in attaining the
divine in the view of Ibn-Arabi and Mulla Sadra along with common concepts and ideas in the
mysticism and philosophy of Ibn-Arabi and Mulla Sadra are examined so as to give a clear
perspective of this philosophical and mystical concepts leading to correct comprehension of these
concepts.

1.

Introduction

Ibn-Arabi and Mulla Sadra have provided the same ideas on soul perfection and both believe in demise of the soul in a level and attainment of
the next level considering human perfection as a case in which the humankind emphasizes immaterial world and his origins in all levels of
development so that eternal calmness becomes a feasible concept. They believe that human soul is the conglomeration of the precedents, regard
human soul as having different levels of existence and conceive that going to the higher levels is done in a progressively substantial manner.
Such a development includes all previous stages so that the more perfect level includes the more partial one. For example, when in animalistic
and vegetative stage, it also includes the natural level consisting of all types of mineral compounds and mineral nature includes all material
nature.
Therefore, Ibn-Arabi and Mulla Sadra regard a perfect man and his actions as reflecting divine actions and characteristics. He is the realization
of divine characteristics, attributes and position in regard to the universe.

2. Material
Humankind and Perfect Human in Ibn-Arabi
Ibn-Arrabi used the term Distance to show the distinction of humankind from all other creatures. Man is distant because he/she is in the middle
of God and the Universe.
In Ibn-Arabi perspective, human kind is like the soul of the universe without which the universe is an empty and inanimate entity. He said: God
wanted to see himself in a mirror, he created a universe and due to elemental and material origins, it was created before the human kind without
which it is an unclear mirror not reflecting God properly. It is his requirement to clarify the mirror. So, humankind became the cleansing agent
for that mirror and a soul for the universe.
In his ideas, humankind is an entity derived from the god down to the most abject entities. Such a position epitomizes divine benefits in each
level. Such a divine entity is the objective of the universe, repository of divine wisdom and reflection of divine view.
- Humankind in relation to divine is like pupil to the whole eye
God sees the universe through humankind and shows his generosity. It is by existence of humankind that divine grace is bestowed upon
creatures so, he is the accidental eternal and permanent source of being. Humankind can conquer the world due to granted divine attributes.
A perfect man is the soul of the universe and the universe is his embodiment [3].
- Humankind is like the universe in degree and the universe is a small one in its degree
It is because humankind, bestowed the position of Gods Caliph, has got majesty and greatness against what he is authorized. The angels in
relation to God are like a divine and sensual forces which were already bestowed upon human beings.
- A perfect man is the location of realization of divine names and truth.
Man became divine caliph because in its unique being, he is the foci of all the universe so that he is the right Gods caliph which is created in a
divine manner and occupies his throne. He has absorbed divine attributes and characteristics.
- Transformation of perfect man is accompanied by transformation of the world.
Divine evidence of a perfect man is transferred to the other world because all graces are not collected and unique in him and they can be
transferred and of the graces invested in him, nothing would remain in this material world.
- A perfect man in the universe is like the center of a circle to its surrounding
A self-oriented humankind faces God and due to fact that his body and organs are made based on 6 premises, he is like a point in the universe
acting as the soul of the reality. He is like the face for the universe, like the first for the intentions and like the last in occurrence[2].
The key to knowledge is in the existence of a perfect man
Prophet Mohammad, peace be upon him, connected divine knowledge to self-knowledge and said: If somebody knows himself, he would know
his God, too.
This means that human soul includes all current and divine stages and the divine, due to his presence in them, dominates all levels of the
universe and the divine. God, due to his manifestation in them, includes them all.
- Perfect Human is the soul of the universe and up and down is dominated by him.

Shirin Khademi *

462

International Journal of Economy, Management and Social Sciences Vol(3), No (8), August, 2014.

This highly respected entity is humankind. The system of divine names including the innate and facial proportions of the universe and facts
generated in majestic universe make human being the soul of the world [1].
Ibn-Arabi says: Since there is no entity in the universe not worshipping the god, there is also no other thing exempted from human domination
due to the fact of his being.
Humankind and Perfect Man in Mulla Sadra Perspective
Aristotle defined humankind as a talking animal. Philosophers and some mystics have accepted this definition but have differences in its
interpretation. Ibn-Arabi doesnt accept Aristotelian definition. He believes that humankind is the point of accumulation of all universal facts and
divine truth so that humankind is an entity of binary sides: Universal and Divine.
Mulla Sadra was highly influenced by Ibn-Arabis ideas in his philosophy which attempted to accommodate the definition of humankind by IbnArabi with that of Aristotle.
But Difference in existence of the self supported by Mulla Sadra in his philosophy and dominating all his philosophical discussion implies that
being is both a single fact and a multifaceted one. It is a unity in multiplicity and a multiplicity in unity. The self-existent is the highest level of
existence and its highest possible one.
The creatures of the universe are innately existent and have strength and weaknesses relative to their level of existence. They are creatures not in
a lateral relationship with the divine but in a longitudinal one.
Based on this fact, humankind is a creature among universal creatures caused by the divine that is capable of knowing many things including
God. On knowing the universe, based on philosophical ideas of Mulla Sadra, Sedighein Burhan and philosophical premises, knowing the caused
entity is possible only when the cause is thoroughly known [4].
Investigation and Accommodation of Ideas of Ibn-Arabi and Mulla Sadra
A. Characteristics of the Soul and Perfect Man based on Ideas of Ibn-Arabi and Mulla Sadra
In Ibn-Arabis ideas, the perfect man is the carrier of divine promise in divine presence. He is the manifestation of attributes, foci of names and
representative of Gods perspective towards creation and his throne. He is seated in the highest point of divine attributes and is the
agglomeration of divine names because in action, a perfect human being has actions which are the same as God and like his, can dominate all
entities [2].
Mulla Sadra believed that perfect man is a like a complete book and a sealed tablet. A perfect man is a part of spiritual and mystical medium of
universe, an aspect of different aspects of divine power and a sign of his wisdom along with his knowledge and demand acting as a perspective
for the divine towards the universe [4].
Ibn-Arabi regard the main difference of perfect man with the divine to be Lack of Worship. So, if God wills to remove all the weaknesses of
his worshiper, he would possess divine attributes and names, too. In this manner, if he says be, it will occur that is why everything will be
present to humankind if he wills.
Mulla Sadra believed that a perfect human being would possess all positive attributes originating from divine essence. In action, a perfect man
has moves just like his God and his actions would dominate all the universe and would affect time, location, and movement of materials,
novelties and entities.
Based on the ideas of Ibn-Arabi and Mulla Sadra, a perfect man is a complete reflection of God and divine representation in this mirror would be
different depending on its capacity. Divine representation in complete man existences in this world and beyond depends on their capacity. This
is why assigning the role of prophet is unique to God but individuals capacity and talent in important in this regard.
As Ibn-Arabi and Mulla Sadra Believed, Mohammad (peace be upon him) was the most complete case of humankind and the first reason of the
divine upon his domination because God is apparent to its true worshipper and is observable to his outward manifestation only. The sum of his
virtues would become comprehensible to the perfect man because the perfect man is the repertoire of divine truth and the first reason for the
majestic position of God.
Ibn-Arabi believed that a perfect man is the objective and aim of this universe truly regarded as the Gods caliph and the place in which divine
names congregate. He is the sum of universal facts regarding the universe, the heavens, soul, material, nature, the inanimate, the vegetative and
the animal. Humankind, in spite of it insignificant mass, can possess divine attributes and this point causes his domination over the universe.
In the views of Ibn-Ali and Mulla Sadra, humankind is like the divine and the whole universe is created for him. So the whole universe roots for
human being and he, in turn, seeks God. So attribution of human being to objects is forbidden because he belongs to the divine and the whole
universe is made for him.
In the views of Ibn-Arabi and Mulla Sadra, perfect human is an entity originated from God down to the lowest level of creatures and such a
position would demonstrate divine wisdom in every level. Knowledge of human being equals comprehension of nature, attributes and actions of
the divine so that knowing the abject universe and comprehending it is the main objective of living in this universe and dying without such a
knowledge implies being in era of ignorance.
B. The Path of Development in the View of Ibn-Arabi and Mulla-Sadra
In the path of substantial motion, the whole range of elemental world move towards roper perfections. In this path, the elements become the
inanimate and the inanimate become the vegetative. The vegetative, in turn, become animals and animals lead to human being finally resulting in
the path to God. When human being attains active wisdom, he becomes the achievement of this universe so that the aim of creation is realized.
He is consistently evolving in mind and body moving from one stage to another and from one mode to another so as to finally achieve the
ultimate objective.
Ibn-Arabi and Mulla Sadra both believed that humankind, from birthdate to the end of life experiences change and evolutions so as to get heaven
or hell. So, it is necessary for any wise individual to know that such a path and journey is accompanied with difficulties and different hardships
so that every individual should always try to migrate so as to survive disruptive events [2].
Human Role is the Conglomeration of All Types of Precedents
There are different level of presence of the majesty for any human soul the progress in which is done by a substantial motion. When a level of
substantial perfection is achieved, it would include all previous ones so that the more complete level would include the less one. For example,
when the animalistic perfection is achieved, it would include all previous levels of the natural and the vegetative. The natural kind includes all
types with the nature of mineral compound. The nature of the mineral would include the whole nature of objects.
So, human nature, namely his soul and essence, includes animalistic, vegetative and elemental types and human kind is in fact the
conglomeration of all types of objects and a perfection in each preceding level.

463

The Relationship of Incorporeity of the Soul in Attaining the Divine based on the Ideas of Ibn-Arab and Mulla Sadra
International Journal of Economy, Management and Social Sciences Vol(3), No (8), August, 2014.

Active Wisdom and Comprehensiveness takes the soul away from Partiality to Perfection.
The owner of a holy type is also called the holy spirit which is the abundant wisdom and contributory. Such a material manifestation, like
humane or that associated with other animals, need material of this universe but its integration is done without material and it is associated with
intellectual domain totally removed from material domain suggesting self-orientation and lack of need for any location.
So, human body can obtain a manifestation in which he is the thinking and dominating agent so that if such modification and domination
happens, the personality and essence is not disrupted. The existence of such manifestation if it attempts to be the source of human actions and
behavior creating balance in the manner of existence, should be a spiritual force totally removed from the material and should have the
capabilities of apprehension, wisdom, thinking and discrimination. Such a force and manifestation should be derived from the source of
benevolence.
This human soul is intellectual and innate in one perspective and bodily dependent in the other. From the perspective of the primary fact or real
source, it is independent of bodily capacity so that one could say: the limits and incorporeity of the soul is somehow related to its origins and so
if a soul progressed from such origins, it would become an intellectual and would evolve from the universe of creation to that of essence. It is the
time when the soul is free from needing the body, its status and capabilities and would give up its accidental existence for survival essence [4].
Ibn-Alin and Mulla Sadra both believed the wisdom to be is the sum of premium and innate types of knowledge. The wisdom obtains all needed
learning from God and without any intermediate medium and then offers it the soul. So, the soul benefits from wisdom and is realized by that.
Our souls are like mirrors which if clean, away from imperfections and heeding towards wisdom, it would accept the influences of the
unforeseen universe and if not, the soul would be without metaphysical influences and the difference between wisdom agent (active wisdom)
and the soul is like sun and the eyes.
So, the wisdom is the intermediate medium and communication tool between us and God which due to its innate diversity might lead to different
orientations while God is the absolute uniqueness. So, some medium is needed so as to make this uniqueness into different directions and to
contribute to connection with the soul. So, if we cant unite with God in a direct manner, this is due to our shortcomings and by removing the
existing weaknesses, we would attain him [4].
Ibn-Arabi and Mulla Sadra both believed that because human being is non-arbitrarily existing and such entity is innately poor and need an entity
to give it existence, the attribute Possible is with him and poverty is innate in him. So, he has to be in constant interaction with God to
eliminate his limits.

3. Conclusion
Actions of human beings are all affected by wisdom
Ibn-Arabi and Mulla Sadra considered wisdom as the carrier of all information and they believed that it can obtain information without
intervention of God. Nothing is absent to it. Wisdom originates from God and benefits the soul[2]. The soul can benefit from the wisdom only
when it has no opposition and contradiction with wisdom, otherwise, there will be no science.
Ibn-Arabi and Mulla-Sadra both believed that God created wisdom based on the proportions of life and the soul was created based on
proportions of knowledge. So, wisdom is the condition of existence of the soul just as life is the condition for existence of knowledge.
Knowledge and life are both distinct from wisdom and soul.
Therefore, the soul in spite of its incorporeity and distinction, acts upon the body from the other world so that materialistic and vegetative actions
such as digestion, excretion and other associated bodily functions are done by the body and it is the connection of the soul with the body which
enables it to have other faculties like smell and taste [4].

References
[1] Ibn-Arabi, Mahi-Al-Din, Alfotohat-Al-Maki, a research by Osman Yahya, 2nd Edition, Elahieh Almesireh Press, Cairom, 1985
[2]Ghaisari, Mohammad Davod, Ghaisariss Elaboration on Chapters of Alhokm by Ibn-Arab,tran.Mohammad Khajavi, 1st Edition, Mola Press, Tehran, 2008
[3]Mahmod Al-Gharab, Mahmood, Perfect Man, translated by Golbaba Saidi, 3rd Edition, Tehran, 2011
[4]Shirazi, Sadre-Al-Din, Mohammad Ibn-Ibrahim, Almashaer, translated by Badi-Al-Mol Mrza Emad-Al-Dole, Introduction and Research of Francois, Honry, 2nd
Edition, Tahori Library, Tehran, 1984.