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Abstract
Both Mullā Sadrā and Edmund Husserl are the philosophers of
transcendence but different from each other with respect to partly their
own character and partly their affiliation with two different domains of
thought namely Muslim philosophy and Sūfism and Western philosophy
respectively. Sadrā’s ikmatal-H al-Muta‘āliyyah (Transcendent
Wisdom)1 is characterized as eclecticism in the sense that this is an
attempt of reconciliation of and, at the same time, reaction against his
predecessors like Aristotle, Ibn-Sīnā, Ibn-‘Arabī, the Illuminationists
and the Peripatetics etc. In addition, he also incorporates the Muslim
theological elements in his thought. On the contrary, Husserl’s
transcendental philosophy, far more well known as phenomenology, is
claimed to be ‘a radical way of philosophizing’ which rejects every
‘presupposition’ whatsoever pre-given by past philosophies, religion,
culture and tradition.
Views on Philosophy
in order to reach to the moral height. Thereby ‘the human soul can
be able to control the human body so that it becomes totally
determined and dictated by the soul.’ As we have said earlier
Sadrā’s thought is eclectic in nature: the same is the case with his
definition of philosophy. So far he tends to amalgamate the
intellectual grasping of the things in themselves with the Sūfī
experience of becoming one with the Divine. Moreover, while he
explains the two types of wisdom he refers to the Qur’ān and the
Hadīth to further elaborate his view of philosophy. In case of the
theoretical wisdom he quotes a Hadīth in which the Prophet
Muhammad is reported to ask Allah to make him ‘see the things as
they are in themselves.’ Whereas drawing upon the verses 4, 5 and 6
of Sūrat al-Tīn (Chapter 95 of the Qur’ān) Sadrā explains the
combination of the theoretical and the practical wisdom. The Qur’ān
says:
Meanings of Transcendence
Owing to the simultaneous differences and resemblance in
their conceptions of philosophy, one can now understand the
difference between the meanings of the term transcendence as
comprehended by Husserl and Sadrā. For Husserl, phenomenology,
as shown above, is a radical way of philosophizing which sounds the
Cartesian radicalism in working out a philosophical method. His
notion of ‘transcendental subjectivity’ can be grasped in relation to
the Cartesian view of ‘the ego cogito.’ Husserl’s fundamental
phenomenological method is that of transcendental epoche which
bars ‘Ego”or ‘I-myself’ completely from the world of space and
time and all of its scientific ideation. The gateway to the
phenomenological investigations is the method of transcendental
epoche which leads one to an absolute poverty of knowledge.
The Notions of Māhiyyah and Eidos: A Comparison… 181
“The First Journey: from the creatures (al-makhlūqāt) to the Truth (al-
Haqq),
The Second Journey: continues in the Truth with the Truth,
The Third Journey: from the Truth to the creatures with the Truth, and
The Fourth Journey: continues with the Truth in the creatures.” (AsfārI,
p.13)
Conclusion
Although Sadrā and Husserl both are the philosophers of
transcendence having certain commonalties between them, they
differ from each other as well with various respects. Both are deeply
interested in cognizing the realities of the things in themselves but
begin to attain this task very differently. The later is to reject the
whole tradition of his academic culture to find out a radical way of
188 Abdul Rahim Afaki
Abbreviations
Asfār Sadr al-Dīn Shīrāzī, al-Hikmat al-Muta‘āliyyah fi’l-Asfār al-‘Aqliyat al-
Arba‘ah (The Transcendental Wisdom in the Four Intellectual Journeys), 9
Volumes, Bairūt, Dār al-’Ihy ā’ al-Turāth al-‘Arabī, 1419/1999 (The volume one
of this book is abbreviated as AsfārI and volume two as AsfārII)
Notes
1. My translation of Sadrā’s al-Hikmat al-Muta‘āliyyah is a result of
benefiting both from Fazlur Rahman and Hussein Nasr. The former translated the
term as ‘the Sublime Wisdom’ while the later rendered it as ‘the Transcendent
Theosophy’ benefiting, may be, from Henry Corbin. See Fazlur Rahman, The
Philosophy of Mullā Sadrā, Albany, State University of New York Press, 1975,
p.19 and S. Hussein Nasr, Sadr al-Dīn Shīrāzī and his Transcendent Theosophy,
Tehrān, Institute of Humanities and Cultural Studies, 1997
190 Abdul Rahim Afaki