Farabi's meaning oriented thinking is explained as a supernatural life, dependent on the existence of God and the human soul. He has considered the extremity of human life independent of God's goal and based on the quiddity, and believes that man discovers these predetermined goals with the help of his sensual powers and chooses and performs virtuously towards the highest of these goals, i.e., "Happiness" and gives meaning to one's life. From this point of view, happiness is a single meaning in which there is no multiplicity; therefore, the meaning of life is the same for all human beings and it is fully realized only through the incorporeity of the soul from the body (death).

In opposition, Thaddeus Metz has separated meaning-oriented theories into two groups, naturalist and supernaturalist, and carefully analyzed and criticized each of them with analytical philosophy, hence he asserted the theory of "foundationalism" as a theory The naturalist introduces with the least forms and as comprehensively as possible. According to this theory, human life can be meaningful if it uses its rational capacities in a positive direction towards the fundamental aspects of human existence.

This study delves into the rich philosophical reserves of Muslim philosophers, investigates the meaning of life in Farabi's thought, and with regard to his intellectual and philosophical foundations based on the three principles of "God", "soul" and "happiness", deduces the probable opinion of Abu Nasr, and It has been presented in the form of common philosophical literature, and in the next stage, it has faced criticism from the Metz.

In this confrontation, despite the fundamental difference between Farabi and Metz in supernaturalism and naturalism, the theory of "happiness" can be introduced as a theory close to the fundamental theory, since it is designed based on the rationality of benevolence and virtuous action; this is while the theory of "happiness" does not completely match with any of the theories discussed by Metz; therefore, Metz's criticisms of each of these theories are related to Farabi's theory in some ways and not in other ways.