چكيده لاتين
This research undertakes to elaborate the concept of " Copulative Existence " (Wujūd Rābiṭ) and its influence on spiritual life, grounding itself in Mullā Ṣadrāʹs philosophical principles across both individual and social spheres. The concept of Copulative Existence, a significant innovation by Mullā Ṣadrā, posits that all beings—especially humans—possess an essential dependence (taʹalluq dhātī) and are utterly relational (ʹayn al-rabṭ) with respect to the Independent Divine Existence (God). By defining contingent beings as existentially poor (faqr wujūdī) and subsistent upon the absolutely Self-Subsistent Wealth (Ghanī bi-dhāt), this philosophy establishes God as the focal point of the cosmic order. Reflecting upon this profound relationship guides the individualʹs spiritual path toward perfection and conscious servitude, dissolving the delusion of independent existence and thereby reinforcing a truly spiritual way of life.
Within the scope of this study, Spiritual Life (Zīst Maʹnavī) is understood as a life oriented toward existential perfection through the recognition of this fundamental relationality, the practical application of theoretical and practical wisdom, and commitment to the Divine Law (Sharīʹah). In the individual domain, the study focuses on components such as the relationship between existential relationality and self-awareness, the spiritual journey (sulūk) born from existential poverty, the purification of the soul (tahdhīb-i nafs), the attainment of spiritual closeness (qurb maʹnavī), and spiritual maturity (bulūgh rūḥī). Correspondingly, in the social domain, the investigation covers the elements of rationality based on revelation (ʹaqlāniyyat-i waḥyānī), an existential perspective on society and its members, and the catalytic role of love in driving collective movement toward ultimate perfection.
Using a descriptive-analytical method based on library research, the findings indicate that conscious recognition and acceptance of Relational Existence offers a means to bridge the divide between theoretical knowledge (maʹrifat) and practical action (ʹamal), thereby creating the conditions for a spiritual life anchored in revelational rationality. Conversely, several obstacles prevent this profound philosophical principle from taking effect in contemporary life. These barriers include the self-grounded intellect of modern humanity, worldliness, the illusion of independence, neglect of the unseen dimension, the superficiality of modern thought, the misconception of duality between God and humanity, and the mistaken interpretation of Relational Existence as a form of fatalism (jabrgarāʹī). Ultimately, this research underscores that a proper articulation of the human-God existential relationship not only fortifies the intellectual and worldview foundation of the individualʹs spiritual life but also, on the practical level, equips them with an understanding of the various challenges obstructing a meaningful existence in todayʹs complex society, facilitating a smoother transition past these hindrances.
