Biannual Journal
Philosophy
ali fathi
Abstract
Abstract:
Mulla Sadra’s philosophy and his Transcendent Wisdom (Hikmat al-Muta‘aliyah) are deeply interwoven with the doctrines of the primacy of existence (asalat al-wujud), the unity of existence (wahdat al-wujud), and the gradation of existence (tashkik al-wujud). Consequently, any subject ...
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Abstract:
Mulla Sadra’s philosophy and his Transcendent Wisdom (Hikmat al-Muta‘aliyah) are deeply interwoven with the doctrines of the primacy of existence (asalat al-wujud), the unity of existence (wahdat al-wujud), and the gradation of existence (tashkik al-wujud). Consequently, any subject or issue within his philosophical system must be examined with reference to these fundamental principles.
The central question of this study is how Mulla Sadra’s ontological interpretation of knowledge, based on his fundamental philosophical principles, can provide a justification for knowledge in its general sense and for the correspondence theory of truth. Employing a descriptive-analytical method and drawing upon Mulla Sadra’s works and those of his commentators, this study aims to demonstrate that a precise interpretation of knowledge in Mulla Sadra’s thought, considering the novel ideas and concepts introduced in his philosophical system (Hikmat al-Muta‘aliyah), leads to a new understanding of knowledge. According to this reading, all forms of knowledge ultimately possess an existential status. Through this perspective, knowledge and cognition, within the framework of his philosophy, are justified and explained in accordance with the correspondence theory, in a manner that is in harmony with the foundational elements of his philosophical thought.
Introduction
The problem of knowledge and its justification has been one of the fundamental issues in philosophy and has been particularly emphasized in Islamic philosophy. Among the philosophical traditions, the Transcendent Wisdom (Hikmat al-Muta‘aliyah) of Mulla Sadra provides an ontological interpretation of knowledge, attempting to explain it based on the principles of the primacy of existence (asalat al-wujud) and the gradation of existence (tashkik al-wujud). In this system, knowledge is considered coextensive with existence, and thus, the attributes of existence apply to it. This study aims to investigate how Mulla Sadra’s ontological interpretation of knowledge can serve as a justification for the correspondence theory of truth.
Materials & Methods
Employing a descriptive-analytical method and through an extensive examination of Sadra’s works and those of his commentators, this research argues that, unlike classical theories, Sadra’s correspondence theory is not based on the mere conformity of mental forms with external objects but rather on the principle of the subsumption of the lower reality under the higher reality (ḥaml al-ḥaqīqah ʻala al-raqīqah).
Discussion & Result
The Nature and Types of Knowledge in Islamic Philosophy
The issue of knowledge has been a central topic in philosophical discourse from Plato to contemporary times. In modern philosophy, figures such as Descartes, Hume, and Kant have given special attention to epistemology. In Islamic philosophy, although epistemology was not traditionally treated as an independent discipline, discussions on topics such as mental existence (wujud dhihni) have addressed fundamental epistemological concerns. Philosophers such as Al-Farabi, Avicenna (Ibn Sina), Suhrawardi, and Nasir al-Din al-Tusi explicitly distinguished between ilm huduri (immediate or presential knowledge) and ilm husuli (acquired or representational knowledge).
Knowledge in Mulla Sadra’s Transcendent Wisdom
Mulla Sadra does not consider knowledge as an independent category but rather as an ontological reality. According to his doctrine of the primacy of existence, knowledge is a mode of existence and follows the same hierarchical structure as existence itself. This perspective challenges conventional epistemological interpretations of acquired and presential knowledge, proposing that knowledge is not merely a cognitive representation but an existential phenomenon.
The Primacy and Gradation of Existence and Their Implications for Knowledge
One of the fundamental principles of Transcendent Wisdom is the asalat al-wujud, which asserts that entities derive their reality from existence rather than essence (mahiyya). Consequently, knowledge, as a form of existence, is actualized not through mental concepts but through presence and unveiling (kashf). Additionally, the principle of tashkik al-wujud (gradation of existence) states that all beings exist within a spectrum of intensity and weakness. This principle extends to knowledge, implying that cognition also possesses degrees of intensity corresponding to the ontological rank of the knower.
Presential and Acquired Knowledge and Their Relation to the Correspondence Theory
In Transcendent Wisdom, ilm huduri (presential knowledge) is understood as the direct and immediate presence of the known object to the knower. Due to the existential unity between the knower and the known, presential knowledge is infallible and does not require epistemological justification. In contrast, ilm husuli (acquired knowledge), which involves mental representations of external objects, is susceptible to error and necessitates an examination of its correspondence to external reality.Islamic philosophers have proposed two main theories to explain this correspondence:
The Theory of Mimetic Shadows (Ashbah Muhaki): According to this theory, mental representations are akin to shadows of external realities, and their correspondence is based on their resemblance to real objects.
The Theory of Essential Identity (Ayniyyat Mahuwiyya): This view holds that mental forms share the same essence as external objects but exist with a different ontological modality.
Both theories face challenges in explaining how mental representations genuinely correspond to external objects. Mulla Sadra addresses these challenges by proposing the return of acquired knowledge to presential knowledge, arguing that even representational knowledge is ultimately rooted in existential presence and unity between the knower and the known.
The Relationship Between Knowledge and the Unity of Being
A key principle in Mulla Sadra’s philosophy is the wahdat al-wujud (unity of being), which posits that all entities are manifestations of a single existential reality. This principle extends to knowledge, suggesting that cognition is fundamentally an existential connection between the soul and the reality of being. The higher the ontological rank of the knower, the deeper and more profound their knowledge.
The Theory of the Contraction of Reality (Haml al-Haqiqah ‘ala al-Raqiqah) and a New Interpretation of the Correspondence Theory
In his interpretation of the correspondence theory, Mulla Sadra utilizes the principle of haml al-haqiqa ‘ala al-raqiqah, which is derived from the gradational nature of existence. According to this principle, a reality that exists in a lower ontological level is a weaker manifestation of the same reality in a higher ontological plane. In epistemology, this means that a mental form is a lower-grade manifestation of an external object, ensuring an existential correspondence between mind and reality. This view not only provides a justification for the correspondence theory but also offers a solution to the classical epistemological problem of how the mind relates to external reality.
Gradational Knowledge and the Hierarchy of Cognition
Like existence, knowledge is structured in a hierarchical manner within Transcendent Wisdom. The more elevated the ontological rank of the knower, the more complete their knowledge. In this framework, knowledge progresses through a hierarchical continuum from sensory perception to imagination (khayal), intellect (‘aql), and finally, intuitive or mystical knowledge (ma‘rifa shuhudiyya). Human cognitive development is thus viewed as a gradual ascent from lower to higher forms of knowledge. Importantly, the susceptibility to error in acquired knowledge is not due to its inherent nature but rather to its lower ontological standing in the epistemic hierarchy.
Conclusion
Mulla Sadra’s ontological interpretation of knowledge redefines it not as an abstract epistemological category but as a mode of existence. In this framework, presential knowledge is regarded as the foundational form of knowledge, while acquired knowledge is ultimately reducible to presential knowledge. The correspondence theory, rather than being treated as a mere semantic relation between propositions and reality, is reformulated within the context of haml al-haqiqa ‘ala al-raqiqah, wherein mental representations are seen as weaker existential reflections of external objects. This ontological approach to knowledge, combined with the doctrine of the unity of being, establishes a tashkik (gradation-based) system of epistemology in which knowledge and reality are intrinsically linked. Consequently, cognition is not merely a mental process but an existential unveiling of reality, occurring progressively across the different planes of being.
