Ayeneh Ma‘refat
Year:2024 | Volume:24 | Issue:1|Papers Count:7

Criticizing and rejecting the Western metaphysical tradition, which searches for an absolute notion of Truth, Rorty describes the truth of beliefs as relative and dependent on the context of their origin. On the other hand, Allameh Tabatabaʾi, with a fundamentally metaphysical background, presents an innovative theory within the tradition of Islamic philosophy with similar consequences. This theory considers some valid perceptions in the sphere of action, namely, ‘Iʿtibārī perceptions,’ which, he specifies, play a central role in the historical evolution of human life. Unlike true perceptions, Iʿtibārī perceptions are relative and constantly evolving depending on environmental and social conditions. In this paper, with a comparative-analytical approach, we will show that Tabatabaʾi’s theory of Iʿtibārī perceptions has a significant affinity with Rorty’s view on relative truths. Although Rorty, unlike Tabatabaʾi, does not leave room for the absolute notion of Truth, we will investigate this difference to explore the possibility of congruence and compatibility between the thoughts of these two philosophers.

In the Quran's account of humanity's initial creation, three types of perception are identified: by heart, by ear, and by eye. However, the Quran also proposes a more intricate ‘perceptual structure’ involving both independent and intermediate perceptual interactions. Within this structure, the human heart is defined as an independent agent of perception, exerting influence over other human perceptual faculties such as reason, sight, and hearing. The Quran doesn’t suggest that other forms of perception associated with philosophical psychology, including touch, taste, imagination, illusion, memory, and thinking, are directly attributed to the heart. However, an indirect influence of the heart on these faculties can be inferred from the meaning of Quranic verses. This paper employs a thematic, verse-by-verse approach to analyze Quranic verses related to the heart. A key finding of this study concerns the direct and comprehensive influence of faith and disbelief on the heart's perceptual activities. In cases where the heart harbors disbelief, a significant portion of its own and other perceptual functions may become blocked or disabled.

This paper explores the potentials of Ibn Arabi's teachings for developing a form of existential, non-metaphysical thinking. Metaphysical-conceptual thinking focuses on understanding “existents qua existents” through concepts. In contrast, existential thinking delves into the “reality of existence” itself, questioning its nature. This research proposes that the Islamic intellectual-mystical tradition, particularly Ibn Arabi's work, offers fertile ground for such an approach. The core question of this study is: Can Ibn Arabi's teachings be used to develop a framework for existential thinking that is distinct from metaphysical thought? This framework would offer a new lens for understanding the world and humanity, grounded in Ibn Arabi's rich mystical tradition. We utilize both analytic and axiomatic methods to explore how Ibn Arabi's concepts lead to an existential understanding. According to him, “existential thinking” begins by focusing on the “reality of existence” and opening to it, then, by paying attention to the poverty of existence and focusing on it, man realizes the dignity of his existence and his direct relationship to Being. This shift from the external to the internal allows for the experience of the absolute within the ordinary. Ultimately, this mode of thinking promises a transformed understanding of both self and world.

The term Divine Suqʿ plays a crucial role in forming the entire structure of mystical ontology, and a precise understanding of its position and characteristics is the basis for comprehending other levels of existence. Mulla Sadra was a pioneer in applying this term in his works, and since then, other commentators have followed him, making it one of the well-known terms in Islamic mysticism. Using two approaches developed by Toshihiko Izutsu, this article aims to analyze the meaning of this term in the school of Ibn Arabi. The first approach is to find the synonyms and equivalents of Divine Suqʿ, and the second is to use the combination of words that have a semantic relation to Divine Suqʿ. Divine knowledge, ʿamā, and Divine Names are among the synonyms of Divine Suqʿ; and the words clement soul, ʿamā, primary determination, and oneness are among the concepts whose combination creates a semantic network of Divine Suqʿ. Another finding of this article is to define the evolution of Ibn Arabi’s thoughts in the intellectual atmosphere of other Islamic scholars.

Miracles, considered the most prominent and universally recognized method for identifying prophets, pose a significant challenge for ordinary, non-infallible individuals. While theologians emphasize the ‘incontestability’ of miracles, the limitations of human knowledge regarding the future cast doubt on the ability to definitively ascertain whether a miracle will remain uncontested in the future. This uncertainty raises questions about the possibility of attaining absolute certainty regarding the miraculous nature of a prophet’s extraordinary acts. This article addresses this challenge through a critical-analytical approach. The key findings of this study suggest that while a miracle must be evident and clear to establish its authenticity, ordinary individuals can assess the miraculous nature of a prophet’s claims by examining the prophet’s background, evaluating the claims themselves against reason and innate understanding, and considering divine wisdom.

Enhancing human capacity to adapt and remain resilient in the face of natural and man-made disasters has long been a central concern. This article explores the relationship between practical monotheism and social resilience, drawing on the thoughts of Ayatollah Misbah Yazdi. Employing a library-based research approach with descriptive and analytical methods, the article examines how practical manifestations of monotheism can strengthen societal resilience. According to Ayatollah Misbah’s works, three key areas are identified in this respect: (1) constructive interaction within society, (2) promotion of moral virtues and human values, and (3) emphasis on the meaning and purpose of life. Constructive interaction, grounded in monotheism, fosters social resilience by promoting societal unity, respect for individual and collective rights, and the dignity of the underprivileged. Theological contributions associated with monotheism further contribute to resilience. By fostering hope in God’s grace and encouraging societal members to embrace truth, patience, and mercy, these contributions build resilience. Finally, focusing on the meaning and purpose of life within a monotheistic framework, which includes recognizing God’s judgment, destiny, and wisdom in shaping the world, provides a foundation for resilience by acknowledging the limitations of worldly knowledge and the certainty of the afterlife.

Van Deurzen, an existential psychotherapist, identifies self-reflection and self-discovery as the core components of existential therapy through her examination of its various aspects. She posits that humans, distinct from other creatures, possess a fluid and dynamic identity. This, according to her, allows individuals to determine their own existence and identity. Mulla Sadra, on the other hand, acknowledging the fluidity and dynamism of human identity, proposes that human existence extends beyond this world, encompassing multiple worlds and levels of existence, and within each world, individuals find a corresponding level of existence, so that through their own free will, humans determine their position in this system of existence. By elevating their existence to the level of rational existence, they can transform themselves into a rational world akin to the objective world. This paper aims to demonstrate, based on the views of these two thinkers on human beings’ fluid and dynamic existence, the self-determining nature of the human self, the place of self-discovery in existential therapy, and Sadra's perspective on self-discovery, that Sadra’s view can potentially serve as the foundation for an existential therapy within Iranian-Islamic culture.