منزلة العقل في الفكر الصوفي : دراسة تحليلية نقدية

الملخص EN

The study of Sufism is usually associated with studying the innovations that the Sufis brought about in their sayings and actions.

Examples of that are remembrances, birthdays, rituals, and the like.

This research though tends to study the general premises that are the basis for the specific issues inside the Sufi mind.

The problem to be discussed centers on the contradiction of the method of rational inference with the Sufi methods of Kashf (divine irradiation of the essence) and intuition, as they are two paths that do not meet.

Does that mean that the Sufis dispense reason? To which extent do Sufis use the mystical method and exclude reason? What was the reason behind the radical position of the extreme Sufis regarding Kalām-theology and rational inference in general? Was their dispraise of reason in favor of revelation and the Sharī’ah-evidence of not? The study concluded some results, including: 1- Dispraising reason and highlighting its defects is common in Sufi heritage, however, the implications of that differ.

The early Sufis intended that reason should not compete with the Sharī’ah-evidence.

It spread amongst the later Sufis that they dispraised reason, until the extremist Sufis took a clear stance of dispraising reason altogether.

2-Ibn ‘Arabī took imagination as a substitute for reason, since laws and conditions that limit thinking govern the mind, so in imagination there is an expanse and a broader horizon for every unreasonable issue.

This is the secret of his absolute praise for imagination, and his dispraise of reason.

3- The Sufis’ keen interest in imagination and Dhawq (First-hand experience by the Sufis) and their dispraise of reason is due to the fact that reason is an objective criterion shared by people, while imagination, intuition and inspiration are subjective issues that are not subject to judgment and examination.

This allows the Sufis to spread their innovations and nonsense.

4- Ahl al-Sunnah wal-Jamā’ah took the middle path in the matter of reason between the dispraise of the Sufis, and the reverence of the philosophers and Kalām-theologians, and their opposition to the Sharī’ah with reason.