بررسی سیر تکامل نفس انسان در قصه حضرت آدم از منظر ابن‌عربی و دلالت‌های تربیتی آن در تربیت عرفانی

Introduction and Objectives: The evolutionary course of the human soul is one of the most central themes in Islamic mysticism (ʿirfān) and philosophy (ḥikma), bearing a profound connection to the notion of the Perfect Man (al-insān al-kāmil) and the ultimate purpose of creation. In the Qurʾānic corpus, the story of Prophet Adam has been regarded by mystics not merely as a historical or moral account, but as a hermeneutic (taʾwīlī) symbol of the process of human existential transformation across the realms of descent and spiritual ascent. Muḥyī al-Dīn Ibn ʿArabī, drawing on his hermeneutic and intuitive (kashf-based) methodology, identifies the human descent (hubūṭ) into the material world, the subsequent repentance (tawba) and return, and finally guidance (hidāya) and the theophany (tajallī) of the divine names as successive stages in the soul’s journey. Despite the theoretical significance of this perspective, the connection between Ibn ʿArabī’s mystical readings of the stories of the prophets and their practical implications for mystical education has not been systematically examined. Within this framework, the present study, employing a qualitative descriptive-analytical and inferential approach, seeks to reconstruct and elucidate the staged structure of the soul’s course in the story of Adam from Ibn ʿArabī’s perspective and to derive its associated educational implications. The specific objectives of the study are as follows: (1) to describe and analyze the stages of descent, repentance, and guidance in Ibn ʿArabī’s mystical exegeses; (2) to infer the educational implications of each stage for the programs, methods, and objectives of mystical education; and (3) to offer theoretical and practical proposals for redefining the place of mystical education within contemporary educational systems, with a view to cultivating the Perfect Man within the Islamic tradition. This study is intended to provide a theoretical foundation and practical guide for designing programs, methods, and tools of mystical education in schools, universities, and informal educational settings, as well as for future research.
Method: This is a qualitative study conducted using a descriptive-analytical and inferential approach. The descriptive-analytical method enabled the systematic identification and elucidation of the mystical concepts, stages, and themes present in the primary texts, while the inferential method assisted in deriving educational implications from these concepts and stages. The study’s primary data were drawn from two key sources: first, the Noble Qurʾān, particularly the verses relevant to the story of Prophet Adam in Sūrat al-Baqara, Sūrat al-Aʿrāf, and Sūrat Ṭāhā; and second, the mystical works of Muḥyī al-Dīn Ibn ʿArabī, especially Fuṣūṣ al-Ḥikam and its authoritative commentaries, such as that of Dāwūd al-Qayṣarī. Alongside these primary sources, secondary research—including scholarly articles, analytical works on theoretical mysticism, and contemporary studies in the philosophy of education—was also employed.
The data collection process was carried out through library-based research, critical textual review, and analytical note-taking. The mystical themes associated with the soul’s course were then classified into three stages: “descent” (hubūṭ), “repentance” (tawba), and “guidance” (hidāya). Data analysis was performed using an interpretive-hermeneutic approach, through both intratextual comparison (between Ibn ʿArabī’s works and the Qurʾān) and intertextual comparison (with the commentaries and views of other mystical exegetes). To enhance the trustworthiness of the findings, source and interpretive triangulation was employed, and the concepts were iteratively revisited and refined in stages. Finally, the analytical findings were organized into educational implications, laying the groundwork for deriving theoretical and practical conclusions in the field of mystical education.
Findings: Ibn ʿArabī interprets the story of Prophet Adam not as a purely historical narrative but as a symbolic paradigm of the human soul’s evolutionary course. Analysis of the relevant verses of the Qurʾān, reread in light of the Fuṣūṣ al-Ḥikam and its mystical commentaries, disclosed three fundamental stages in this course: descent, repentance, and guidance.
The first stage, descent (hubūṭ), represents humanity’s entry into the realm of multiplicity, limitation, and material existence. Contrary to the superficial view that regards descent as a fall and deprivation, Ibn ʿArabī considers it an educational necessity that lays the groundwork for self-awareness, the experience of deficiency, and the initiation of an ascending movement toward perfection. In this stage, the human being confronts his own weaknesses and attachments, and his capacity for the journey toward Allah (sayr ilā Allāh) is awakened.
The second stage, repentance (tawba), symbolizes a conscious return to the primordial covenant (ʿahd-i fiṭrī) and reconnection with the Divine Reality. For Ibn ʿArabī, repentance is not mere regret but an active and creative movement toward inner purification, the rectification of one’s being, and the renewal of the covenant of servitude (ʿubūdiyya). This stage plays a pivotal role in mystical education, as it moves the human being from bondage to the instincts toward the station of free and conscious choice.
The third stage, guidance (hidāya), is the stage of the theophany (tajallī) of the divine names and the attainment of the ranks of inner witnessing (shuhūd). At this stage, having undergone purification (tazkiya) and spiritual striving (mujāhada), the human being becomes worthy of receiving divine inspirations and realizing the station of divine vicegerency. This stage represents the culmination of the soul’s course, elevating the human being beyond individual limitations and situating him as Allah’s representative in the world. Such an understanding offers a lucid model for the ultimate aim (ghāya) of mystical education.
Discussion and Conclusion: The analysis of the three stages of descent, repentance, and guidance in the story of Prophet Adam, from Ibn ʿArabī’s perspective, demonstrated that this Qurʾānic narrative possesses immense educational potential that can play a foundational role in rethinking contemporary mystical education. In the stage of descent, Ibn ʿArabī’s mystical outlook, rather than emphasizing the notion of a fall, underscores the possibility of self-awareness and awakening; this approach can lead education to regard heedlessness (ghafla) and errors not as the end of the path but as opportunities for reflection and the reconstruction of character. In the stage of repentance, the human being’s conscious and active return to the Divine Reality provides a model for moral rectification, self-purification, and the strengthening of educational will. This model reminds educational systems that education is not merely the transmission of knowledge but a process that must lead to self-transformation, responsibility, and a conscious return to innate values. In the stage of guidance, moreover, the theophany of the divine names and the attainment of the station of divine vicegerency represent the ultimate aim of mystical education—an aim directed toward cultivating a human being who, in addition to individual perfection, possesses the capacity to manifest divine values in the social sphere.
Accordingly, the findings of the present study indicate that mystical education is not a peripheral dimension but the very essence of Islamic education in Ibn ʿArabī’s thought. Grounded in intuitive witnessing (shuhūd), spiritual wayfaring (sulūk), and inner transformation, such education can respond to the spiritual void and identity crisis of contemporary humanity. Redefining educational objectives, methods, and content based on this model can guide today’s educational systems toward cultivating a self-aware, responsible, and perfected human being. It may thus be concluded that Ibn ʿArabī’s mystical teachings possess the capacity to offer a coherent model for the education of the Perfect Man—a model that can prove instructive not only in individual education but also in the social and cultural spheres, and that, through meaning-based education, can redefine the place of mystical education within the contemporary educational system.
Acknowledgments: The author expresses her gratitude to her esteemed supervisor, Dr. Ali Sattari, for his invaluable scholarly and spiritual guidance throughout all stages of the present research, and to her advisor, Dr. Maryam Banahan, for her sincere support. Appreciation is also extended to the libraries, research centers, and all the scholars and researchers whose academic works made this research possible.
Conflicts of Interest: The author hereby declares that no financial, scholarly, or personal conflicts of interest existed in the conduct of this research.