Al-Hikmat al-mutaaliya fi l-asfar al-aqliyyat al-arbaa

Within the intellectual tradition of Shia Islam, the philosophical work “Al-Hikmat al-mutaaliya fi l-asfar al-aqliyyat al-arbaa” stands as a seminal text that bridges metaphysics, epistemology, and ethics. This work, attributed to the renowned philosopher Mulla Sadra, has garnered attention for its intricate exploration of existence and the nature of knowledge. Engaging with this text invites one to ponder a playful yet profound question: How does one reconcile the complexities of existence with the simplicity of perception? This inquiry sets the stage for delving into the multifaceted dimensions encompassed within Mulla Sadra’s philosophical framework.

At the outset, it is essential to understand the context in which “Al-Hikmat al-mutaaliya” was conceived. Mulla Sadra, writing during the Safavid period in Persia, was influenced by both Islamic theology and Greek philosophical traditions. He sought to revive and synthesize various threads of thought, crafting a philosophy that was distinctly Islamic while also engaging critically with the works of Aristotle and Plotinus. This synthesis is encapsulated in what he termed “Transcendent Theosophy” (Hikmat al-Mutaaliya), wherein he posited that philosophy is a means of accessing divine truths and understanding the cosmos.

The text is structured around four primary intellectual journeys or “asfar,” each representing a distinct mode of understanding reality. The first journey deals with the essence of existence, exploring the fundamental nature of being. In this stage, Mulla Sadra articulates his doctrine of substantial motion, which posits that existence is not static but is characterized by continuous transformation and evolution. This notion challenges conventional perspectives that view existence as a fixed entity, urging readers to embrace a more dynamic understanding of reality.

The second voyage focuses on the intelligible realm, delineating the relationship between the material and immaterial domains. Here, Mulla Sadra introduces the concept of the “Active Intellect,” which serves as a bridge between the human intellect and divine knowledge. This idea raises intriguing questions about the nature of knowledge itself—Is knowledge a static possession, or is it an evolving relationship with truth? The exploration of this relationship invites a dialogue with contemporary epistemology, challenging modern thinkers to reassess their understanding of knowledge as merely intellectual accumulation.