and its faculties in the thought of Ibn Sina and Ibn Arabi, showing how differences In metaphysical foundations lead to different views of human nature and the structure of the soul. In Ibn Sina’s philosophical system, the soul is understood as an incorporeal substance and the body’s governor. Based on the primacy of existence and a hierarchical causal order, the vegetative, animal, and rational faculties are not separate realities, but graded levels of one soul. Each faculty represents a weaker or stronger mode of the soul’s existence, and the relation between soul and faculties is therefore causal, longitudinal, and ontological, with the soul as the source and the faculties as its derivative expressions.

By contrast, Ibn Arabi, grounded in the unity of existence and a mystical vision of reality, sees the human soul as the perfect

locus of divine self-disclosure and a mirror for the manifestation of God’s Names. In this framework, the faculties of the soul are not emissions from an independent essence, but multiple manifestations of a single truth. Their relation is thus not cause and effect, but appearance and manifestation, or reality and its modes.

This basic difference In ontology also shapes their accounts of human perfection. For Ibn Sina, perfection is achieved through the soul’s conjunction with the Active Intellect. For Ibn Arabi, the human goal Is the realization of annihilation in God and abiding through God. The study concludes that metaphysical commitments determine each thinker’s anthropology and their understanding of the soul and its faculties.