The existential connection between human being, and wisdom (hikma) and philosophy in Sadra

Sadr al-mutaallihin conceives human being as the one graded reality that her/his essence is permanently in change and movement, and hat, in consequence, can move from nature degree to the imaginal abstraction, and then to the intellectual abstraction stage, and finally to the superabstraction, Divine degree.Namely, the human soul moves from the sensible degree, material intelligence, to the imagine stage, intelligence in habitus, and then to the intelligence in act, and active intelligence, and then from the world to the afterlife, and afterwards to a dominant world; because the human soul in the world transfers to the superior world through asceticism, and practice in understanding of sciences. Hence, all the degrees of intellective faculty are based on the abstraction of matter, and immigration of this world. Since the degrees of obstraction and separation of the matter are different, the degrees of understanding the truth, and of Divine closeness (qurb), and of acquisition her/his blessing too are differentThe knowledge ('ilm) is on level with (musaviq) existence, and therefore is graded like existence; hence the human lnowledge can comprehened the whole degrees of existence; that is all degrees of existence can belong to human knowledge. He accounts the human knowledge and the comprehension peregrinating towards perfection degrees, and transferring from one appearance to the other. Therefore, the knowledge is inseparable part of human existence. On the other side, wisdom and philosophy are of kinds of knowledge, then they are inseparable parts of human existence. In sadra's opinion, in order to achieving the truth, ordinary sciences are necessary conditions not the enough ones, and since the more the science relates to high issue, the more valuable it is; therefore the wisdom (hikma) science which is to know exalted truths such as human truth, the world truth and its start point; is possessed of exclusive position and honor. This essay intends to prove the problem in sadra's metaphilosophy (al-hikma al-mutaaliya).