چکیده:
One of the problems of modern human being is "Alienation". This cognitive disease includes all individual and social human pains. The solutions of Western thinkers have not been effective because of relying on the sense cognition and empirical experience and the weakness in cognitive resources. Ibn-Arabi believes that the only way to liberation is intuitive knowledge and entering the path of mystical conduct. From his point of view, using reason and sense instead of intuition limits human to material and tangible things and makes him neglect to pay attention to celestial kingdom (Malakout) and prevents the principle of conduct, which results in alienation of human from his true self. In the mysticism of Ibn-Arabi, such a person is called "Insan al-heywan". In this way, one should remove dark barriers and try to turn the darkness of the heart into light with austerities and sincere worship. Therefore, in this article, which was written with a descriptive-analytical method, an attempt was made to draw a movement line from "Insan al-heywan" to "Insan al-Kamil" which is the the resulf of freedom from alienation.
خلاصه ماشینی:
From his perspective, using reason and sense instead of intuition limits humans to material things and perceptibles, makes them heedless of the celestial realm (Malakut), and prevents the essence of spiritual conduct, the result of which is the alienation of man from his true self.
Because Ibn Arabi considers the rank and value of all creatures in the world to be in connection with the knowledge of God Almighty (Ibn Arabi, 1946: 85), meaning it is through passing through various intuitive positions and mystical journeying (suluk) that a human ultimately attains the highest station of knowledge, which is the recognition of the Sacred Divine Essence.
In the Futuhat, he believes that veils are generally divided into two types: spiritual and sensory, and regarding ignorance, he believes it is considered one of the greatest spiritual veils: «الحجب حجابان حجاب معنوي و حجاب حسي و أعظم الحجب حجابان حجاب معنوي و هو الجهل و حجاب حسي و هو أنت علي نفسک » (Ibn Arabi, Bayta: Vol. 3, 214), because in Islamic mysticism, learning is perceived as a struggle (mujahada) that saves a person from polytheism (Hujwiri, 1387: 28) and in the journey towards God, knowledge for the traveler is like a fire that destroys corrupt imaginations and false thoughts and leads to his salvation (Nasafi, 1359: 33).
On the other hand, Ibn Arabi considers the distinguishing factor between human life and the life of other types of beings in the world to be this capability of possessing unveiling and intuition, meaning the same benefit from true knowledge or taste-based knowledge (ibid.
(
, 
, 
)
