Hikmat Al Muta'alyah (book)

Hikmat al-muta‘aliya fi-l-asfar al-‘aqliyya al-arba‘a (Arabic:الحکمه المتعالیه فی الاسفار العقلیه الاربعه) is an extended compendium of Islamic philosophy written by Mulla Sadra.[1]

Author

Main article: Mulla Sadra

Ṣadr ad-Dīn Muḥammad Shīrāzī, also called Mulla Sadrā (Persian: ملا صدرا‎‎; also spelled Molla Sadra, Mollasadra or Sadr-ol-Mote'allehin; Arabic: صدرالمتألهین‎‎) (c. 1571/2 – 1640), was an Iranian Shia Islamic philosopher, theologian and ‘Ālim who led the Iranian cultural renaissance in the 17th century. According to Oliver Leaman, Mulla Sadra is arguably the single most important and influential philosopher in the Muslim world in the last four hundred years.[2][3] Mulla Sadra brought "a new philosophical insight in dealing with the nature of reality" and created "a major transition from essentialism to existentialism" in Islamic philosophy,[4] although his existentialism should not be too readily compared to Western existentialism. His was a question of existentialist cosmology as it pertained to Allah, and thus differs considerably from the individual, moral, and/or social, questions at the heart of Russian, French, German, or American Existentialism.Mulla Sadra's philosophy ambitiously synthesized Avicennism, Shahab al-Din Suhrawardi's Illuminationist philosophy, Ibn Arabi's Sufi metaphysics, and the theology of the Ash'ari school and Twelvers.[5]

Title

The complete name of book is Al Hikmat Al Motaaliyyah fi Al Asfar Al Aghliyyah al Arbeah namely transcedent philosophy on the four intellectual journeys.[6]

Transcedence philosophy denoted on the special method which applied by Mulla Sadra for collecting between Kalam,wisdon and ishraqi and peripathieic philosophy.Asfar in Arabic means journey and denoted on four journeys which the man of journey concerned with it.Some time the ook called as Hekmate Motaalyyah and sometimes as Asfar. This Title both used as his method in philosophy and also used in another book by the name of Al Masa'el Al Qodsiyah.[7]

Characters

Asfar is of the bulk of his philosophy.[8] this book as philosophically encyclopedia and magnum opus is to nine volumes.The book contains different philosophical opinions in schools of islamic philosophy.Asfar also could considered as a source in history of islamic philosophies.[9] one of the sources of Mull Sadra i writing of Asfar is borrowing material from Ibn Arabi.[10] The method of mulla Sadra in writing of Asfar is analytic and critical.[11]

Special opinions in Asfar

In tenth section of the third journey of Asfar, Mulla Sadra express his opinion on creation of world which is against theologians.He clarified the meaning of the word "universe" and its temporally contingent.[12] He believes that though philosophers premises and conclusion in eternity of the world is correct but the eternity of world does not derive from them.[12] Also he advocates of pantheistic doctrine of existence.He believes that god must be have a pure existence.[13] However mulla Sadra express the unity of intelligiles with the intelligent in Asfar in opposition to ibn Sina.[14]

Translation

According to Hosein Nasr, there is no notable critical translation of Asfar.[15]

Glosses and explanation

Mirza Mahdi Ashtiyyani has a glosses on the book of Asfar.[16] Of course Asfar was printed in 1865 in tehran in four volumes.This print was aling with commentary of mulla Hadi Sabzawari on three volumes.Allameh Muhammad Hosein Tabatabae'i and Allameh Muzaffar edited book in new version in 1958.This edition ordered in nine volumes.Ayatullah Abdullah javadi Amuli published a persian commentary in 1989 by the name of Rahiq Makhtum.Bsides Javad Mosleh tranlated Asfar to persian in 1974.[17]

Sections of the book "Asfar"

Mulla Sadra only concerned with the concept of being(Wujud) and its analysis in whole first book.[18] This book has four journeys. The first journey concerned with ontology or the doctrine of being. The second Journeys concerned with substance and accidents.The third journey dealt with God and his Attributes.The fourth journey given to man and his destiny.[19]

See also

References

  1. ↑ "Mulla Sadra (Stanford Encyclopedia of Philosophy)". Plato.stanford.edu. 2009-06-09. Retrieved 2016-11-25.
  2. ↑ Leaman (2007), p.146
  3. ↑ Mulla Sadra (Sadr al-Din Muhammad al-Shirazi) (1571/2-1640) by John Cooper
  4. ↑ Kamal, Muhammad (2006), Mulla Sadra's Transcendent Philosophy, Ashgate Publishing, Ltd., pp. 9 & 39, ISBN 0-7546-5271-8
  5. ↑ Leaman (2007), pp.146 and 147
  6. ↑ Mohammed Rustom The Triumph of Mercy: Philosophy and Scripture in Mulla Sadra, p. 10
  7. ↑ Zailan Moris. Revelation, Intellectual Intuition and Reason in the Philosophy of Mulla ... Books.google.com. p. 85. Retrieved 2016-11-25.
  8. ↑ "Mulla Sadra | Iranian philosopher". Britannica.com. 1998-07-20. Retrieved 2016-11-25.
  9. ↑ Sajjad H. Rizvi (2013-05-13). Mulla Sadra and Metaphysics: Modulation of Being. Books.google.com. Retrieved 2016-11-25.
  10. ↑ Mohammed Rustom The Triumph of Mercy: Philosophy and Scripture in Mulla Sadra, p. 114
  11. ↑ Muhammad Kamal From Essence to Being: The Philosophy of Mulla Sadra and Martin Heidegger, p. 31
  12. 1 2 Robert Herrmann (2009-08-15). Expanding Humanitys Vision Of God. Books.google.com. p. 159. Retrieved 2016-11-25.
  13. ↑ Fazlur Rahman. The Philosophy of Mulla Sadra Shirazi. Books.google.com. Retrieved 2016-11-25.
  14. ↑ Muhammad Kamal Mulla Sadra's Transcendent Philosophy, p. 99
  15. ↑ Islamic Philosophy from Its Origin to the Present: Philosophy in the Land of ... Books.google.com. p. 355. Retrieved 2016-11-25.
  16. ↑ Hosein Nasr & Islamic Philosophy from Its Origin to the Present, p. 247
  17. ↑ Muhammad Kamal From Essence to Being: The Philosophy of Mulla Sadra and Martin Heidegge, p. 31
  18. ↑ Hosein Nasr & Islamic Philosophy from Its Origin to the Present, p. 294
  19. ↑ (Fazl Al rahman & 1975 the philosophy of Mulla Sadra, p. 19)
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