The Mālikīs present a special issue because their small numbers in schools contradict their full influence especially in Quranic science.
Their numerical significance to the qrā’ Quran recital and the naḥw grammar has been able to influence even more common interest in Arabic philosophy.
Because of his special relationship with Ibn 'Arabī, Qūnavī had easy access to their analytical sources. Apart from the themes of Ibn 'Arabī's character, however, there is little evidence of anything different about Mālikī or Maghrebi in Qūnavī's works, including grammar.
His reunion remained close to the eastern educational institutions of the east, where the Mālikīs were less represented. Having said that, Damascus is not the only place Qūnavī used to visit. He also traveled to Aleppo and Cairo, where he had loyal followers.
Even more impressive is the spiritual relationship of Qūnavī with Rūmī, a self-professed scholar who claimed to be opposed to the scholars, grew up to compliment each other according to Aflākī as Qūnavī continued to produce books that were rarely identical “in Arabic. science
As the primary means of human speech, language has the power to convey the deepest knowledge available to humans. In Qūnavī, "the tools of transmission" adawāt al-tawṣīl revealed "invisible and intangible meanings," which they examined to remove some of the earlier experiences that may have been at the root.
He may not have been significantly different from Rūmī in this regard, but he was not a “literary scholar” that is, a poet in Rūmī's way, nor was he even a grammar teacher.
The challenge was to move the visual science of traditional philosophy into a grammatical grammatical process that could serve as an important language of experience, where knowledge meant a responsibility to teach.
The complexities of spiritual life, but without incorporating this acquired knowledge for accurate personal knowledge. This model remained valid as long as the basic truth and the semantic unity of divine expression is maintained.
What we find in the vague images of Ibn 'Arabī and Qūnavī alike are encoded words that encompass the equal distinction between the two parts of intellectual knowledge.
According to philosophy, they include mawḑū 'title and maṭlūb object of investigation in religious dialectics and religious science, they are commonly known as aṣl root and far 'branch.
Thus, in Qūnavī's view the idea was not just to establish a “root” but also to determine the precise means of our knowledge.
The simple, consistent understanding of the earlier religious foundations, in the manner promoted by Ibn Taymīyyah-focused Salafi, was still knowledgeable; yet nothing could separate it from the common influences that often interfere with one's intellectual capacity.
The fundamental question posed by Ibn Sīnā's “scientific theology” was “existence.” By way of syllogism, the religious knowledge he provided included unseen structures and destiny.
Invisibility was given elements to any syllogism "what was given" was placed on the senses, thought, intelligence, etc. As a science, this excellent concept of theology encompassed all the predictions taken from the lower science which came under its control, because the science of religion was the basis of all science.
Moreover, Ibn Sīnā considered existence to be more than just a matter of nature. In his book "Nafaḥāt ilāhiyyah," Qūnavī acknowledged that in this supernatural sense one could argue that the realization of existence was merely a natural instinct “as the original knowledge,” with no definite evidence or factual explanation. vague unity.
However, this was not the biggest issue, he stressed. Difficulty arises with the “second consciousness,” that is, the knowledge of “the truth that separates itself from the truth” in other words, the uniqueness of truth.
This created the basis for the ancient philosophical problem that puzzled Qūnavī. The goal of knowledge ‘was‘ knowledge of real things.
A person may deny this information to a person, on the grounds that his or her natural abilities were incomplete, or he or she would confirm the risk of giving him or her complete information.
Compared to the second understanding was the first, which included the "knowledge of existence" and the concept of "existence".
His distinction between this absurdity and one fact is consistent with the division of theology of the "subject" mawḍūc and the "object of inquiry" maṭlūb what is offered and what is demanded in the form of knowledge.
The facts, in the plural, include the branches, the various attributes of the divine essence, by which God reveals Himself.
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