A Study of the Mystical Tendency of Bu Ali Sina with Emphasis on Signs

Avicenna’s mystical tendency can be examined from the perspective of her works and practical life. The researches that have been done in this field so far have examined Bo Ali’s mystical tendency in the form of his Eastern wisdom. Oriental wisdom, known as Avicenna’s special wisdom, is scattered throughout his work. Some scholars have considered the allegorical coded writings of the book Al-Hikmah Al-Mashreqiyah and the final three samples of the book Al-Isharat Va Al-Tanbihat to include this particular wisdom. By referring to the remaining parts of the Eastern Wisdom and also the introduction that is available at the beginning of its logic section. It becomes clear that this book is devoid of mystical content His cryptic works also often contain philosophical material that was previously or in philosophical books He has spoken of them or has a history in the works of the Greeks. It should be added that the code is not the only reason – the mystical fullness of a work. But in the last three patterns of the book of signs and warnings, some He has studied mystical matters rationally and speaks of some states and officials of mystics, which, of course, cannot be a sufficient reason for Avicenna to be a mystic.

In this thesis, based on evidence, the Eastern wisdom is deciphered, which is only wisdom based on the independence of thought, reasoning, and conjecture, which, of course, has not been without Islamic teachings and some previous schools. In this wisdom, Avicenna also recognizes mysticism and the element of intuition, which is interpreted as a proof of his inclination towards mysticism in his scientific course, and as a result, it must be said that this wisdom is the opposite of the wisdom of the West. Has been. For Avicenna, a degree of mysticism is also proven in his practical life.