Abstract
The issue discussed in this article is a comparative examination of the role of mortality awareness in achieving freedom from the perspectives of two great philosophers, Mulla Sadra and Heidegger. Mortality awareness, as conceptualized by Mulla Sadra and Heidegger, is among the most significant components of their philosophies and is closely related to the concept of freedom. Sadraean freedom is defined as "transcendence in elevation" and "approaching infinite truth through self-knowledge," while Heideggerian freedom is characterized as "ek-sistence and transcendence based on authenticity." Sadraean death is understood as "entry into inner and esoteric realms," whereas Heideggerian death is defined as "the negation of Dasein." The deficiencies in Heidegger’s philosophy can be summarized as follows: (1) Neglect of the immaterial dimensions of human existence and their supporting arguments, (2) a linear view of human truth (from thrownness to death), overlooking origin and return, (3) lack of a precise depiction of positive freedom, (4) absence of the issue of ethics and moral freedom, (5) failure to provide a practical program for realizing freedom, (6) lack of a correct conception of the afterlife as a realm for the manifestation of inner truth, rather than a realm of origination, and (7) lack of coherence in ontology, theology, and eschatology.
Keywords: death, mortality awareness, freedom, philosophy of freedom, Mulla Sadra, Heidegger, Henry Corbin.
 
Introduction
Freedom is one of the most significant issues that has been consistently raised throughout history, with philosophers exploring its reality. Death, as a pivotal event in human life, is also considered one of the most important philosophical matters. Both Mulla Sadra and Heidegger have presented discussions on the domains of freedom, death, and mortality awareness. In one respect, freedom is of two forms: voluntary freedom (meaning free will) and existential freedom (meaning the expansion of human existence). Both Mulla Sadra and Heidegger affirm human voluntary freedom and free will. The focus of this article is existential freedom. From Mulla Sadra’s perspective, a person with free will can pursue the path of existential transcendence and freedom, achieving existential expansion, or may choose the path of captivity and base desires. Similarly, in Heidegger’s view, Dasein has the freedom to follow the path of authenticity and freedom or to take the path of inauthenticity and captivity. Mortality awareness plays a prominent role in the intellectual frameworks of both Mulla Sadra and Heidegger in realizing existential freedom.
 
Materials and Methods
The data for this research has been gathered through library-based methods from the works of Mulla Sadra and Heidegger, as well as, in some cases, their prominent commentators. Using a descriptive-analytical approach, the study examines both perspectives and ultimately reaches its final conclusions through a comparative analysis of the two philosophies.
 
Discussion and Results
Sadraean freedom is defined as "transcendence in elevation" and "approaching infinite truth through self-knowledge," while Heideggerian freedom is characterized as "ek-sistence and transcendence based on authenticity." Sadraean death is understood as "entry into inner and esoteric realms," whereas Heideggerian death is defined as "the negation of Dasein." The inconsistencies in Heidegger’s philosophy, which on one hand portrays death as annihilation and on the other, in his later years, suggests that "only a god can save us," can be attributed to two factors: 1) the conceptual nature of conventional Western philosophy, and 2) the inability of Christian Trinitarianism to adequately explain theology and ontology. Consequently, Heidegger replaces the Christian God with the concept of Being. Sadraean freedom is gradational, possessing multiple layers and levels, with the measure of freedom determined by the degree of proximity to the infinite truth of God and the embodiment of His perfect attributes. The outcome of Sadraean freedom is existential expansion and the joy of existential proximity to divine unity and closeness to God. In contrast, Heideggerian freedom, within the realm of "freedom for," speaks of human authenticity and the question of Being, yet Heidegger’s human remains existentially neutral toward many matters.
With death, Heideggerian Dasein and Heidegger's philosophy reach a dead end, whereas in Mulla Sadra's philosophy, the transcendent and intensified identity of the human does not decay with death but rather emerges from its shell. During the brief worldly span of life, humans are constantly shaping their existential identity and undergoing becoming. The human is the sum of all their deeds, intentions, and inclinations, and the inner essence of the human is precisely the constructs built throughout their lifetime; the Barzakh and the Resurrection serve as the vessels for the manifestation of human actions, states, and inner essence, not as vessels for their origination. Sadra presents numerous philosophical, mystical, and revelatory arguments to prove the immaterial and eternal dimensions of the human, but Heidegger's philosophy, while silent on providing arguments, has not even offered any discussion or interpretation regarding empirical and intuitive matters such as voluntary death, the shedding of the body, out-of-body experiences, and autoscopy.
With death, the circle of Heideggerian Dasein closes, and Heidegger's philosophy comes to an end. However, Mulla Sadra, by maintaining the transcendent dimensions of the human, the inner realms of the human, and the degrees of existence, continues his philosophy toward elevation. The relationship between the outcomes of Sadraean mortality awareness and Heideggerian mortality awareness is one of absolute generality and specificity. Outcomes such as resisting absorption into the masses, independence, coherence, focus, and responsibility—all pertaining to the realm of "freedom from societal captivity"—are shared between the two perspectives. However, these shared outcomes differ in quality and manner of realization. The fruits of Sadraean mortality awareness are more comprehensive and encompass the following realms: "freedom from" societal constraints, "freedom from" material attachments, "freedom from" moral vices, "freedom from" everything other than God, as well as "freedom for" intellectual and practical rationality, "freedom for" transcendence beyond nature and the body, "freedom for" moral virtues, and "freedom for" annihilation in God and attaining the infinite truth, which encompasses all perfections.
 
Conclusion
Heidegger's perspective contains deficiencies that Mulla Sadra's viewpoint—bolstered by demonstrative proofs and corroborative mystical and revelatory evidence—lacks. The strengths in Mulla Sadra's philosophy can be enumerated as follows: (1) Provision of arguments for the immateriality of the human soul, (2) depiction of the origin of the stages of proximity and freedom, (3) elucidation of human truth in light of human origin and return (resurrection), (4) delineation of the goal of moral and mystical freedom, (5) extensive examination of ethics and moral freedom, (6) presentation of a practical program, (7) precise depiction of the truth of the afterlife, (8) coherence of the philosophical system in ontology, theology, and eschatology. In conclusion, Henry Corbin's analysis is presented as corroborating evidence for the findings of this article.