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KNOWLEDGE in LATER ISLAMIC PHILOSOPHY Mulla Sadra On KNOWLEDGE IN LATER ISLAMIC PHILOSOPHY This page intentionally left blank KNOWLEDGE IN LATER ISLAMIC PHILOSOPHY Mulla Sadra on Existence, Intellect and Intuition IBRAHIM KALIN 1 2010 1 Oxford University Press, Inc., publishes works that further Oxford University’s objective of excellence in research, scholarship, and education. Oxford New York Auckland Cape Town Dar es Salaam Hong Kong Karachi Kuala Lumpur Madrid Melbourne Mexico City Nairobi New Delhi Shanghai Taipei Toronto With offices in Argentina Austria Brazil Chile Czech Republic France Greece Guatemala Hungary Italy Japan Poland Portugal Singapore South Korea Switzerland Thailand Turkey Ukraine Vietnam Copyright © 2010 by Oxford University Press, Inc. Published by Oxford University Press, Inc. 198 Madison Avenue, New York, New York 10016 www.oup.com Oxford is a registered trademark of Oxford University Press All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of Oxford University Press. Library of Congress Cataloging-in-Publication Data Kalin, Ibrahim. Knowledge in later Islamic philosophy: Mulla Sadra on existence, intellect, and intuition/Ibrahim Kalin. p. cm. Includes bibliographical references and index. ISBN 978-0-19-973524-2 1. Sadr al-Din Shirazi, Muhammad ibn Ibrahim, d. 1641. 2. Knowledge, Theory of (Islam) 3. Philosophy, Islamic. I. Title. B753.M84K24 2010 297.2Ј61—dc22 2009031637 1 3 5 7 9 8 6 4 2 Printed in the United States of America on acid-free paper ACKNOWLEDGMENTS I owe thanks to a large number of people who have been part of the writing of this book in one way or another. Some of them are aware of this, some not. I am deeply indebted to my advisor and mentor Seyyed Hossein Nasr. With his ‘ilm, ‘irf an and hilm, Prof. Nasr has been a source of knowledge and inspiration for much of what I have done over the last decade. I thank Prof. Peter Caws of George Washington University for the wonderful exchanges during our reading sessions of Plato and Aristotle. My thanks go to Mahdi Aminrazavi who made valuable comments on my doctoral dissertation on which the present work is based. I also thank my friends and colleagues Caner Dagli and Joseph Lumbard for the conversations we have had throughout our rihlat al-‘ilm in different parts of the world. I thank Zohra Sirat for her unfailing help during the initial stages of the present book. Many people have been part of my intellectual upbringing and shaped the way I came to understand things. Our conversations from philosophy, metaphysics and science to history and politics have found their way into my thinking and, by derivation, into the pages of this book. Among the people I have had the privilege of knowing and learning from, I should mention Rahim Acar, Alparslan Açikgenç, Waleed al-Ansary, Cemil Aydin, Ghulam Riza A’wani, David Burrell, William Chittick, Ahmet Davutoˆglu, John Esposito, Ekmeleddin Ihsanoˆglu, Ghasem Kakaie, Ismail Kara, Mahmud Erol Kiliç, Oliver Leaman and Mustafa Özel. I would like to thank the TDV Center for Islamic Studies (ISAM) for granting me a doctoral scholarship and supporting me both in Turkey and abroad. I am thankful to the College of the Holy Cross and particularly my colleagues at the Religious Studies Department for the two wonderful years my family and vi ACKNOWLEDGMENTS I spent there. The book took its present form mostly during the cold yet serene days of Worcester. I thank Prof. Nomanul Haq for his helpful comments and suggestions on the manuscript. My deepest gratitude is to my wife Neriman who has always stood by me during the moments of joy and frustration of my academic life. As the mother of our three beautiful daughters Rumeysa, Dilruba and Yaren, she has provided the comfort of a loyal friend all seekers of knowledge yearn for. It is with an immense sense of indebtedness that I dedicate this book to her. CONTENTS Key to Mulla Sadra’s Works ix Introduction xiii Chapter I The Problem of Knowledge and the Greco-Islamic Context of the Unification Argument 1 1.1. The Greco-Alexandrian Background 7 a. Plato’s bios theoretikos 7 b. Aristotle and the ‘Intellect from Without’ 11 c. Alexander of Aphrodisias: Beyond Orthodoxy and Innovation 17 d. Plotinus Islamicus and the Unification Argument 25 1.2. Islamic Philosophy 34 a. Al-Kindi: The Beginning of the Problem in the Islamic Milieu 35 b. Al-Farabi: Problem Restated 37 c. Ibn Sina: Sadra’s Greatest Challenge 46 d. Suhrawardi: On the Way to Sadra 59 Chapter II Mulla Sadra’s Theory of Knowledge and the Unification Argument 86 2.1. Sadra’s Ontology 86 a. Essence and Existence 89 b. The Primacy and Gradation of Existence 96 viii CONTENTS 2.2. Existence, Intelligibility and Knowledge 102 a. Disembodiment as Intelligibility and Gradation in Knowledge 108 b. Four Theories of Knowledge and Their Critique 118 c. Modes of Perception and the Simple Intellect 135 d. Active Intellect, Intuition, and Peripatetic Intellectualism 148 e. Unification of the Intellect and the Intelligible 159 f. Self-Knowledge and Knowledge-by-Presence 165 g. Knowledge-by-Presence and God’s Knowledge of Things 173 Chapter III Sadra’s Synthesis: Knowledge as Experience, Knowledge as Being 195 3.1. Epistemology Spiritualized: Is Mystical Knowledge Possible? 198 3.2. Knowledge as Finding Existence 227 Appendix Treatise on the Unification of the Intellector and the Intelligible 256 (Risalah fi ittihad al-‘aqil wa’l-ma‘qul) Bibliography 292 Index: Arabic and Persian Terms 305 Index: Proper Names 313 KEY TO MULLA SADRA’S WORKS Asalah Asalat ja’l al-wujud in Majmu‘a-yi rasa’il-i falsafi-yi Sadr al-Muta’allihin, ed. Hamid Naji Isfahani (Tehran: Intisharat-i Hikmat, ah 1375). Asfar al-Hikmat al-muta‘aliyah f i’l-asf ar al-‘aqliyyat al-arba‘ah, (Beirut: Dar Ihya’ al-Turath al- ‘Arabi, 1981), 9 Vols. ‘Awisah Ajwibat al-masa’il al-‘awisah in Ajwibat al- masa’il, ed. Abdullah Shakiba (Tehran: Bunyad- i Hikmat-i Islami-yi Sadra [SIPRIN], ah 1378) Hashr Risalat al-hashr, ed. with Persian translation by M. Khwajawi (Tehran: Intisharat-i Mawlawi, 1998). Huduth Huduth al-‘alam, ed. S. H. Musawiyan (Tehran: Bunyad-i Hikmat-i Islami-yi Sadra [SIPRIN], ah 1378). Iksir Iksir al-‘arif in, ed. and tr. William Chittick, The Elixir of the Gnostics, (Provo, Utah: Brigham Young University Press, 2003). Ittihad Ittihad al-‘aqil wa’l-ma‘qul in Majmu‘a-yi rasa’il-i falsaf i-yi Sadr al-Muta’allihin, ed. Hamid Naji Isfahani (Tehran: Intisharat-i Hikmat, ah 1375). x KEY TO MULLA SADRA’S WORKS Kashaniyya Ajwibat al-masa’il al-kashaniyyah in Majmu‘a-yi rasa’il-i falsaf i-yi Sadr al-Muta’allihin, ed. Hamid Naji Isfahani (Tehran: Intisharat-i Hikmat, ah 1375) Kasr Kasr asnam al-jahiliyyah, ed. N. Jihangiri (Tehran: Bunyad-i Hikmat-i Islami-yi Sadra [SIPRIN], ah 1381). Mafatih Maf atih al-ghayb (Beirut: Mu’assasat al-Tarikh al-‘Arabi, 1999), 2 Vols. Masha’ir Kitab al-masha‘ir, ed. and tr. Henry Corbin, Le Livre des pénétrations métaphysiques (Téhéran: Institut Francais d’Iranologie de Téhéran, 1982). Mazahir al-Mazahir al-ilahiyyah f i asrar al-‘ulum al- kamaliyyah, ed. S. M. Khamanei (Tehran: Bunyad-i Hikmat-i Islami-yi Sadra [SIPRIN], ah 1378). Qudsiyyah al-Masa’il al-qudsiyyah in Seh Risala-i Falsaf i, ed. S. J. Ashtiyani (Qom: Markaz-i Intisharat-i Daftar-i Tablighat-i Islami, ah 1379). Sharh Sharh-i ilahiyyat-i shif a’, ed. Najafquli Habibi (Tehran: Bunyad-i Hikmat-i Islami-yi Sadra [SIPRIN], ah 1382), 2 vols. Shawahid al-Shawahid al-rububiyyah, ed. S. J. Ashtiyani (Mashhad: al-Markaz al-Jami‘ li’n-Nashr, 1981 [2nd edition]). KEY TO MULLA SADRA’S WORKS xi Tafsir Tafsir al-qur’an al-karim, ed. M. Khwajawi (Qom: Bidar Press, 1987–1990), 7 Vols. Tasawwur Risalat al-tasawwur wa’l-tasdiq in Risalatan f i’- tasawwur wa’l-tasdiq, ed. Mahdi Shari‘ati (Beirut: Dar al-Kutub al-‘Ilmiyyah, 2004). Usul Sharh usul al-kafi (Kitab al-‘aql wa’l-jahl), ed. M. Khwajawi (Tehran: ah 1366) 5 Vols. This page intentionally left blank INTRODUCTION Muhammad ibn Ibrahim ibn Yahya al-Qawami al-Shirazi (1571– 1640),1 known as Sadr al-Din al-Shirazi and more popularly as Mulla Sadra, is one of the most prominent figures of post- Avicennan Islamic philosophy. His school of thought called ‘transcendent wisdom’ (al-hikmat al-muta‘aliyah) has made a deep impact on Islamic philosophy in Persia, Sadra’s homeland, and the subcontinent of India. Like his predecessors, Sadra worked and composed his works from within the Islamic intellectual tradition and sought to combine the major strands of that tradition. As a diligent student, he dealt with all of the central problems of Islamic philosophy handed down from the Greeks to his own time. As a master, he made a number of important contributions to the form and content of those problems and introduced several new concepts. His relentless effort to dovetail revealed knowledge, (i.e., the Qur’an), philosophical demonstration (burhan) and realized or mystical knowledge (‘irfan) has led him to span through the entire spectrum of classical and medieval philosophy from the question of existence and causality and to self-knowledge and knowledge of God. This makes Sadra an invaluable resource for the later history of Islamic philosophy. Tracing the sources of Sadra’s thought is also a search for the soul of Islamic philosophy. The rich tapestry of ideas we find in this history bespeaks the resilience of the Islamic intellectual tradition after the influence of Hellenistic lore had considerably dwindled and many homegrown problems of Islamic philosophy had taken the center stage.
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