Transcendental Happiness in the Thought of Ibn Sīnā and Ibn ‘Arabī
This article explores the concept of transcendental happiness in the philosophies of arguably the two most important figures in Islamic intellectual thought, Abū ‘Alī ibn Sīnā (d. 428/1037) and Muḥyī al-Dīn ibn ‘Arabī (d. 638/1240). The most striking parallels between the philosophy of Ibn Sīnā and...
| Authors: | ; |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
MDPI
2023
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| In: |
Religions
Year: 2023, Volume: 14, Issue: 6 |
| Further subjects: | B
Emanation
B Ibn ‘Arabī B Annihilation B Plotinus B Ibn Sīnā B Perfect Man B Aristotle |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a This article explores the concept of transcendental happiness in the philosophies of arguably the two most important figures in Islamic intellectual thought, Abū ‘Alī ibn Sīnā (d. 428/1037) and Muḥyī al-Dīn ibn ‘Arabī (d. 638/1240). The most striking parallels between the philosophy of Ibn Sīnā and that of Ibn ‘Arabī is in their agreement on the Aristotelian principle of transcendental happiness as the comprehension of God, combined with their emanationist cosmologies. Based on Neoplatonist emanationism, especially as it is put forth by Plotinus, Ibn Sīnā and Ibn ‘Arabī argue that there is a necessary emanation from God that results in the existence of the universe. As corollaries of the divine emanative process, those endowed with rationality seek to return to the divine in a reciprocal upward motion that aims to ‘reverse’ the downward motion of the original divine descent. The impetus for the two-way process incorporating divine descent through emanation and the longing for ascent found in humans is love. Despite these points of confluence, there are others of divergence. Ibn ‘Arabī disagrees with his predecessor that transcendental happiness is found in absolute annihilation in the divine, while still maintaining that annihilation of the self is a necessary first step in the attainment of transcendental happiness. Transcendental happiness, argues Ibn ‘Arabī, is ultimately the realization of human potentiality to become a complete locus of divine manifestation. This is carried out through the body for Ibn ‘Arabī, whereas for Ibn Sīnā, transcendental happiness requires the divestment of materiality. | ||
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