Introduction
The rational understanding of the self is referred to as "Philosophical Psychology." Psychology or philosophical psychology is a part of philosophy that deals with defining the self, its nature, and its faculties. Philosophers, according to the structure and philosophical system they formulate or reproduce, necessarily provide a definition of the self. The definition of the self and the explanation of its faculties form the fundamental basis of philosophical systems. The nature of the self-elucidates the spiritual or material origin of humans. Considering the origin and nature of the self, the faculties are explained, and these two outlines the possibility of knowledge and the ultimate happiness. Any definition that a sage or philosopher gives of the self creates certain implications in their worldview; thus, it serves as the foundational core upon which other rules and judgments are arranged. Philosophical epistemology, by distinguishing humans into selves and faculties, evaluates and measures human cognitive faculties. Each faculty is an instrument of knowledge for one of the worlds or hierarchies of existence because each has an origin beyond human existence and is capable of perceiving its own related existence. This research aims to clarify the position of philosophical psychology in two works, Hadīqah and Sīral-Ibād, through a comparative analysis of psychology in the views of the Peripatetic philosophers. Thus, by considering Avicenna's perspective on the self in the section on the soul in his book Shifā and the views of the scholars of the City of Virtue of Al-Farabi, it reaches the structure of philosophical anthropology in Peripatetic wisdom and examines Sīral-Ibād and Hadīqah from this perspective.
Materials & Methods
This research aims to clarify the position of philosophical psychology in two works, Hadīqah and Sīral-Ibād, through a comparative analysis of psychology in the views of the Peripatetic philosophers. Thus, by considering Avicenna's perspective on the self in the section on the soul in his book Shifā and the views of the scholars of the City of Virtue of Al-Farabi, it reaches the structure of philosophical anthropology in Peripatetic wisdom and examines Sīral-Ibād and Hadīqah from this perspective. This
Discussion & Result
Sanāyi defines the self as essence and form in the manner of Muslim philosophers. In **Sīral-Ibād**, he makes the succession of souls and the gradation of faculties evident. The immaterial cannot directly reside in matter; just as the theory of emanation and intellects necessitates a hierarchical system of existence in explaining the creation of the world, in human existence, the hierarchy and gradation of faculties explain the presence of the transcendent essence in the earthly body. According to this view, each faculty and each self must serve the higher faculty and self because faculties and selves are arranged in a hierarchy of servant and served, and if they fail to serve their master, they are reproached. All faculties, from the lowest vegetative soul to the highest rational soul, are means of perception and the elevation of humanity. Psychology, by emphasizing perception in the three realms of plants, animals, and humans, elucidates the structure of the self. Based on this view, imagination abstracts sensory perception from matter and its attributes. The abstracted imaginative forms become the premises of conception and affirmation; the intellect reaches universals and primary intelligibles through this. The faculties of sense, imagination, and intellect represent three cognitive realms of humanity. At the same time, all three represent three types of growth in the evolutionary path of humanity. In Sīral-Ibād, the worlds that appear in the perception of the seeker are not suddenly revealed but are known and perceived. In mysticism, the countless intermediaries between matter and the kingdom are removed. The soul ascends by negating the body; however, Sanāyi has depicted the journey of the soul step by step with a more philosophical perspective. In mystical view, the spiritual capabilities of humans are significant; the body or "the shop of the six-sided brain" is in contrast to the intellect. The senses are considered of little value; thus, the seeker heroically strives to kill the self, but Sanāyi's philosophical view seeks to understand the self. The seeker can only overcome the faculties of the self if they confront and recognize them. The most important characteristic of Sanāyi is the validation of the senses in the path of knowledge and understanding. From this perspective, intuitive knowledge is not opposed to sensory knowledge but is considered a necessary stage of knowledge
Conclusion
A comparative examination of the views of philosophers with Hadīqah and Sīral-Ibād shows that the reflection of the degrees is not merely for the glorification of God. Sanāyi's orderly perspective, influenced by philosophy, bases perception on disconnection and multiplicity. Humans are distinguished into selves, and selves into faculties; each faculty gravitates towards its origin. The origin exists outside of human existence; thus, the depiction of happiness, which involves returning components to their origin, leads to the understanding of existence. Therefore, anthropology is shaped in a broad context that indicates ontology. The alignment of psychology with ontology, in addition to proving the three worlds, illustrates multiple intermediaries in the system of creation. The intermediaries arise from the connection of the complete and the incomplete limits. Each self is ranked generally, and each collection exists within the hierarchy. This structure depicts infinite ascensions. Observing and reflecting on the self is a way to comprehend the laws of the creation system. The differentiation of existence into worlds and worlds into multiple classes corresponds to and is suitable for the differentiation of humans into selves and selves into multiple faculties. Each of the diverse cognitive faculties identifies a part of the apparently disconnected existence. Sanāyi’s wise perspective seeks to comprehend order and organization in the realm of existence and human being.