**Aql bi'l fil** (عقل بالفعل) islom falsafasidagi aqlning bir turi. Bu daraja ruhning boshqa shakllarni qayta qabul qilmasdan turib egallashga tayyorligi bilan bog'liq.

Tarixi
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Al Kindi aql-idrokning potentsial holatidan dolzarblik holatiga yetib borish mumkinligini ta'kidlaydi. Farobiy intellektning aktuallashuvining birinchi darajasi potentsial intellekt ekanligini ta’kidlagan. Ikkinchi bosqich - Aql bi'l fil yoki haqiqiy aql. Haqiqiy aql intellektual shakl va toifalarga ega bo'lib, o'z-o'zini aks ettirsa, bu harakat haqiqiy intellekt deb ataladi. Albatta, Groff aktual aqlni uchinchi toifa deb tasniflaydi[*aniq manba kerak*][ *to'liq iqtibos kerak* ]. Forobiy bu holatdagi aql uchun "Aql bi'l fil" atamasini qo'llagan. Shuningdek, taniqli ilohiyot olimi Iji potentsialga qarshi aktual aql tushunchasini qo'llagan. Avitsenna Aql bi'l fil atamasini, Al G'azzoliy A ruh Al Aqli atamasini ishlatgan.

Konsepsiya
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Agar aql o'z bilimini xohlagan vaqtda unga erisha oladigan holatga kelib qolsa, u holda aql aktual aql deb ataladi. Bu darajada intellekt Aql materialining mutlaq qudratiga qiyoslangan va ilmning birinchi shakliga ega bo'lgan amal hisoblanadi. Forobiy uchun potentsial intellekt aktualga aylangan, aslida aktual aqlning eng muhim vazifasi birlamchi darajadan ikkinchi darajali tushunishni olish va ularning barchasini istalgan vaqtda ishlatishga tayyor bo'lishlikdir. Bu bosqich al-'aql bi al-malaka bilan ayrim o'xshashliklarga ega, lekin uning vazifasi biroz ko'proq. Aktual intellekt kognitiv va nazariy deb ham ataladi. Bu intellekt tugunini umumiy bilimdan maxsus bilimga tomon harakati deb hisobladi. Mazkur intelekt ham aqlning ikkinchi kamolotidir. Biroq, bunday sabab insonga illyuziya va xatolardan xalos bo'lishga imkon beradi.

Yana qarang
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* Aql Bil Quvva
* 'Aql

Manbalar
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1. ↑  „مدرسه فقاهت". *eshia.ir*.
2. ↑  Shṿarts, Dov*. Central Problems of Medieval Jewish Philosophy*. BRILL, 2005 — 63 bet. ISBN 90-04-14805-1.
3. ↑  „'AQL". *muslimphilosophy.com*.
4. 1 2  Sweetman, James Windrow*. Islam and Christian Theology: A Study of the Interpretation of Theological Ideas in the Two Religions*. James Clarke & Co. 2002 — 348 bet. ISBN 978-0-227-17203-2.
5. ↑  Whittingham, Martin*. Al-Ghazali and the Qur'an: One Book, Many Meanings*. Routledge, 11 April 2007 — 109 bet. ISBN 978-1-134-18673-0.
6. ↑  Morrison, Robert*. Islam and Science: The Intellectual Career of Nizam Al-Din Al-Nisaburi*. Routledge, 10 September 2007 — 144 bet. ISBN 978-1-135-98114-3.
7. ↑  Taylor, Richard C.*. The Routledge Companion to Islamic Philosophy*. Routledge, 20 August 2015 — 294 bet. ISBN 978-1-317-48433-2.
8. ↑  Craig, Edward*. Routledge Encyclopedia of Philosophy*. Taylor & Francis, 1998 — 556 bet. GGKEY:63C446DRRDG. ISBN 9780415169172.
9. ↑  Endress, Gerhard*. Words, Texts, and Concepts Cruising the Mediterranean Sea: Studies on the Sources, Contents and Influences of Islamic Civilization and Arabic Philosophy and Science : Dedicated to Gerhard Endress on His Sixty-fifth Birthday*. Peeters Publishers, 2004 — 319 bet. ISBN 978-90-429-1489-6.
10. ↑  Azadpur, Mohammad*. Reason Unbound: On Spiritual Practice in Islamic Peripatetic Philosophy*. SUNY Press, 1 August 2011 — 52 bet. ISBN 978-1-4384-3764-4.

* Groff, Peter*. Islamic Philosophy A-Z* (en). Edinburgh University Press, 11 May 2007. ISBN 978-0-7486-2927-5.