Document Type : Original Article
Highlights
It is evident that Islamic philosophy has undergone a journey over many centuries, reaching its pinnacle in the transcendent philosophy of Ṣadrā. Numerous pieces of evidence indicate that Islamic philosophical discourse has evolved from the multiplicity of existence to unity within multiplicity (gradation) and, ultimately, to the personal unity of existence. Precisely delineating which discussions are according to the originality of nature, which according to the originality of existence of gradational oneness, and which on Ṣadrā’s more specific view—the personal oneness of existence—requires outlining the fundamental and overarching framework of each of these aforementioned stages. According to the originality of nature, natural multiplicity always indicates multiplicity in objective and external entities, since each of them hypothetically refers to a specific objective aspect (Mesbah, 1987, vol. 1, p. 321). However, as expressed by Ṣadrā, unity is coextensive with existence: wherever there is unity, existence is also present, and wherever there is existence, unity is realized. These two are coextensive in their application to things—whatever is called “existent” can also be called “one”, and they are alike in strength and weakness. The weaker its existence, the weaker its unity, and the stronger its existence, the stronger its unity. (Mulla Sadrā, 2003, vol. 1, p. 402; see also: Sajjādī, 2001, p. 520).
In the passages where Ṣadrā acknowledges his earlier advocacy for the originality of nature, he also refers to his transition from this essentialist perspective to an existence-centered (wujūd-centric) view. There is no doubt that his philosophy is fundamentally grounded on the originality of existence (aṣālat al-wujūd). Once affirming this principle, he employs the rule of gradation (tashkīk) to explain multiplicity. (Mulla Sadrā, 1981, vol. 2, p. 381). It is for this reason that this stage of his philosophical journey is termed the originality of existence of gradational oneness. Ultimately, Mulla Sadra's third philosophical journey is characterized by belief in the originality of existence of personal oneness, through which he addressed numerous philosophical and theological issues, bringing about a profound transformation in his philosophical discourse. Apart from the explicit distinctions made by Mulla Sadrā and the philosophers regarding the three journeys of the originality of nature, the originality of existence of gradational oneness and the originality of existence of personal oneness, the best evidence for the actualization of these three journeys lies in the discussions that can be shown to have evolved within the same subjects according to these three journeys. Significant transformations have occurred in numerous issues such as causality, essence and accident, movement, knowledge, oneness and multiplicity, psychology, tripartite division of being, precession and recency, the subject of philosophy, and more.
The first journey is characterized by multiplicity as its essence; the second journey is marked by unity within multiplicity, while the third journey embodies pure and personal unity. Thus, the realization of all three journeys in Ṣadrā’s philosophy is certain, given the presented evidence. It is essential to deeply examine the evolution of discussions in other philosophical subjects when studying Islamic philosophy, particularly Ṣadrā’s wisdom.
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