خوانش ابن‌باجه از نظریۀ فیض

Avempace (Ibn Bajja) has discussed “grace” in several paragraphs of his collection of philosophical treatises. The subject and central question of this article are Avempace’s reading and understanding of the theory of grace. Did he use the theory of grace in an existential meaning and existential function? The hypothesis is that Avempace has proposed the theory of grace based on the theory of grace in the Book of Causes, which has achieved a new and different plan from the theory of the ten intellects. In this article, we have reached the following findings through a descriptive-analytical method: Grace in Avempace’s philosophy is explained under different titles, “superior nature” (Fiṭrah), “gift” and “vision”, “revelation and inspiration” and “predestination” and in two meanings, “gift and divine illumination” and “existential.” In conclusion, Avempace, in addition to the epistemological function, also believes in the existential function of grace in the theory of grace and has proposed a different plan from the theory of ten intellects in which he presents an account of the cooperation of the active intellect and celestial bodies in the production of the universe of corruption.
Introduction
In his philosophical treatises, Avempace has discussed the concept of Grace (fayz). Al-Jaberi’s emphasis on the absence of the theory of grace in Avempace due to the lack of attention to astronomical minds is the starting point for the article “Avempace’s reading of the theory of grace.” If Al-Jaberi’s statement is true, how did Avempace discuss grace in several sections? What does the application of grace mean for Avempace, and does the existential function of the theory of grace for him explain how beings come into being? Regarding the research background of Avempace’s theory of grace, no research has been conducted in Arabic, English, or Persian.
Research Findings
Avempace’s theory of grace is presented in two meanings: divine gift and illumination, and existential meaning. One of the functions of grace is the imparting of knowledge and forms to beings. For Avempace, God is the source of knowledge, and He imparts His knowledge and goodness to beings and creatures, and every being accepts the perfection of existence according to its existential level. God imparts His scientific form to all beings, whether they are in the genesis and corruption realm (i.e., material realm) or the intellectual realm, through mediation or without mediation.
In another paragraph, Avempace explains “Grace” by talking about “superior nature” (Fiṭrah), and it mainly refers to the cognitive function of grace. The superior nature is ready to accept human perfection with the same readiness to accept human reason and then divine reason from God Almighty. The superior nature is a gift that is not in the control of man, and man has no influence on its existence.
Grace is accompanied by light and blessing, and since this grace and illumination from above are necessary and not acquired, Avempace brings in the concept of predestination; in the sense that God knows everything and the scientific form of all beings is in divine knowledge and by imparting forms to every being, He creates them.
Avempace by moving away from al-Farabi’s theory of ten intellects, has proposed a different plan in which, influenced by the Book of Causes, he explains the theory of grace in the expression of the forms, knowledge, and goodness of beings and creatures, as well as the emergence of beings in the realm of creation and corruption (i.e., the material realm). In fact, the active intellect places the forms of objects in celestial souls, and the celestial bodies create the details in the material realm according to the forms that the active intellect imparts to it.
Therefore, the existential meaning of grace can be explained in two ways: one in terms of the active intellect and cooperation with the celestial bodies in the emergence of multiplicity, and the other in terms of predestination and the diffusion of the forms of beings to all beings, even the beings of the material realm. Thus, grace, according to Avempace, is the diffusion of forms, knowledge, and perfections from God to creatures.
Conclusion

What was obtained from this article speaks of the participation and cooperation of the active intellect and the celestial bodies in Avempace’s thought. In fact, it is true that the ten intellects and celestial bodies in the Farabian sense are not mentioned in Avempace, but he has not eliminated the role of celestial bodies in general in the emergence of multiplicity.
In terms of the fact that the theory of grace in Avempace has both a cognitive function and the diffusion of knowledge and forms, as well as an existential function, by combining the Aristotelian theory of reason and the theory of grace in the Explanation of the Pure Good, Avempace proposes a plan in explaining the emergence of multitudes in such a way that true agency belongs to God and the proximate agent is involved in the emergence of beings and multitudes. And that proximate agent of heavenly bodies is in the cooperation of the active intellect. Therefore, in Avempace’s theory of grace, the “First” has the position of creative agency and is the true and praiseworthy agent, and the active intellect holds the position of the “custodian” of the First.

The theory of grace in Avempace is in line with the theory of grace in the Book of Causes. He speaks of the one diffusion and grace, of the first and second intellects, and the hierarchy of intellects in receiving grace. He speaks of light, illumination, the illumination of light from above and higher intellects to lower intellects and intellect of man, which has an Aristotelian basis but its illuminating and Neoplatonic color is much stronger when all of this is combined with the Islamic perspective, so that he also speaks of destiny, gift, vision, and the different levels of gifts in humans.