نوع المقالة : Research Paper
الملخص
یمثل ارتباط الفلسفة بالفکر الصوفی محاکاة لجانبی المعرفة الإنسانیة؛ جانب عقلی یستند على النظر والمنطق والاستدلال، وجانب روحی یشعر ویقر فیه الإنسان بوجود قوة غیبیة کبرى تتحکم فی هذا العالم بأسره، ولا یستطیع أی إنسان أن یحیط بماهیة (حقیقة) هذه القوة وهذا العالم الغیبی بالعقل المجرد، لذا نجد أغلب الحضارات والشعوب التمست تفسیر ذلک عن طریق الدین لإشباع هذا الجانب الروحانی فیه. ومن أسمى وأنقى تمظهرات التصوف کان فی الدین الإسلامی، إذ یمثل الجانب الروحی المتسامی منه لیکمل جانبه المادی المتمثل بالعبادات والمعاملات. وکان التصوف الإسلامی یمثل لبعض فلاسفة المسلمین نقطة التقاء، أو جسر رابط بین الدین والفلسفة، وعلى الرغم من اختلاف الفلسفة عن التصوف، إلا أن هناک مباحث ومشاکل ومسائل کثیرة مشترکة بینهما کما فی الأخلاق وما بعد الطبیعة (الإلهیات وعالم الغیب) والمعرفة لا سیما بعد إقرار بعض الفلاسفة بالمعرفة الإشراقیة التی تعتمد على الحدس والذوق، لذا ظهر فی حضارتنا الإسلامیة فلاسفة متصوفة کالفارابی (ت339هـ) وابن سینا (ت427هـ) وابن طفیل (ت581هـ)، وصوفیة متفلسفة کالسهرودی (ت632هـ) وابن عربی (ت638هـ) وابن سبعین (ت669هـ) وغیرهم. وکان ابن باجة موضوع بحثنا هذا أحد هؤلاء الفلاسفة الذین أثر فی فلسفتهم الفکر الصوفی بشکل واضح جلی، على الرغم مما أشیع عنه من التزامه بالمعرفة العقلیة، ونقده لطرق الصوفیة فی إدراک الحقیقة، وتناولنا فی بحثنا هذا الموسوم "ابن باجة (ت533هـ) والأثر الصوفی فی الجانب المعرفی من فلسفته" بعد هذه المقدمة، سیرة ابن باجة الشخصیة والعلمیة، فی المبحث الأول، وتناولنا فی المبحث الثانی الأثر الصوفی فی الجانب المعرفی عند ابن باجة، ثم ختمنا بحثنا هذا بخاتمة بینا فیها أهم النتائج التی توصلنا إلیها.
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