چکیده:
This article focuses on reexamining Ayatollah Misbah Yazdi's view of "Divine Proximity" using a descriptive-analytical method, with an approach aimed at evaluating new critiques of this theory. Some of the recent critiques raised against this view include: the unjustified removal of concepts of essence from ethical statements and their restriction to secondary philosophical intelligibles, failure to distinguish between Ilzam (obligation) and Luzum (necessity), and consequently, the problem of the theory's inadequacy in addressing the obligation towards the ultimate goal, which concerns the logical aspect of the theory. In the epistemological dimension, one of the main critiques is the consideration of certain ethical propositions as analytical, while in the ontological dimension, failure to recognize the self-love as the origin of moral tendencies and the inadequacy of defining divine proximity as the ultimate perfection, due to the inability to measure the true perfection of humanity in the light of it, are among the most significant critiques. A reexamination of Ayatollah Misbah Yazdi's view shows that, contrary to the critic's perception, the so-called inadequate and incomplete aspects are actually strengths of the theory under discussion. However, in some cases, due to ambiguity, certain apparent contradictions and uncertainties are felt, which this article goes to elaborate on.
خلاصه ماشینی:
Among the critiques recently leveled against this view are: the groundless exclusion of essential concepts from moral sentences and their confinement to philosophical second intelligibles; the lack of distinction between obligation and necessity, which consequently leads to the problem of the theory's inadequacy in obligating toward the ultimate goal, a matter related to the logical dimension of the theory.
In the epistemological dimension, the analytical classification of certain moral propositions is a critique; and in the ontological dimension, the failure of the love of essence (hubb al-dhat) to act as a source for moral inclinations, and the inadequacy of defining divine proximity as the instance of ultimate perfection due to the impossibility of measuring true human perfection in its light, are among the most important critiques.
Ayatollah Mesbah Yazdi's view, which can perhaps be referred to as the "Divine Proximity Theory," possesses many strengths, including internal coherence, excellence from Western perspectives, and alignment with Quranic and Hadith teachings; for this reason, it has gained widespread acceptance and is currently one of the most accepted and—at least—most prominent Islamic theories, which provides the necessity for discussing and examining the various dimensions of this theory.
In this regard, it can be said: Professor Misbah's statements are compatible with one another and, contrary to the objector's belief, Ayatollah Misbah Yazdi has never renounced the originative nature of self-love in the issuance of moral and even voluntary actions, even in the case of divine saints, and has always insisted upon it.
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