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recognized as the founder of al-Ḥikma al- (Sobḥāni, 1996, pp. 107-110;
Muta'āliya (transcendental philosophy), Hassanzadeh Amoli, 1992, p. 50; Miṣbāh
engaged extensively in discussions Yazdi, 2018, p. 175).
regarding the concept of knowledge by The Return of Acquired Knowledge
presence, distinguishing himself from To Knowledge By Presence
other philosophers and theologians. In the book Nihāyat al-Ḥikmah,
Throughout his various writings and ʿAllāma Ṭabāṭabāʾī explains the role of
philosophical inquiries, he frequently direct knowledge by discussing how
invoked the notion of knowledge by conceptual knowledge can return to it.
presence, particularly emphasizing At the beginning of the eleventh
topics such as Divine Knowledge and section of the mentioned book,
self-knowledge as key illustrations of emphasizes that knowledge is
this concept (Shīrāzī, 1989, p. 180; something we feel directly and proves
2001, p. 181; 1998, p. 185-186). that the knowledge of the self is direct.
Scholars, including the students of He then divides knowledge into two
Mullā Ṣadrā, have also explored the types, namely al-ʿIlm al-Ḥuḍūrī
implications of ontological, (Knowledge by Presence) and al-ʿIlm
epistemological, and anthropological al-Ḥuṣūlī (Knowledge by Acquisition).
dimensions of knowledge by presence In this respect, he wrote, “This is what
(Kashani, 1996, pp. 18-20). the primitive perspective leads to
In the contemporary landscape of New regarding the division of knowledge
Transcendental Philosophy, philosophers into acquired and present, and what
have addressed the emerging challenges deep contemplation guides us to is that
within epistemology and philosophy by the acquired knowledge also ultimately
employing the concept of al-ʿIlm al- leads to present knowledge”
Ḥuḍūrī and elucidating its various (Ṭabāṭabāʾī, 2002, p. 237).
functions. A key figure in this intellectual In other words, humans initially
movement is ʿAllāma Ṭabāṭabāʾī, who divide knowledge into acquired and
significantly contributed to the present, but with deeper contemplation,
resurgence of new philosophical thought we realize that acquired knowledge
and the advancement of knowledge by ultimately leads to present knowledge.
presence (Ṭabāṭabāʾī, 2001: 175-188;
2002: 232-240; 1998: 271-275). 1. Ṭabāṭabāʾī and Descartes
His disciples have made substantial 1.1. Knowledge By Presence and
contributions to the expansion of Intuitive Knowledge
Ṭabāṭabāʾī 's ideas across philosophical, The issue of knowledge by presence and
theological, and Quranic discussions its significance for ʿAllāma Ṭabāṭabāʾī
and René Descartes (1596-1650) is a
