mulla sadra philosophy

The distinction was taken for granted after Ibn Sina but turned into a controversial issue when philosophers in the Illuminationist school questioned the external reality of being over and above essence. Sadradin Shirazi (1571-1640), known also as Mulla Sadra, spoke of the primacy of Being and promoted a new ontology, founding a new epistemology. Starting with the concept of being, Mulla Sadra attributes two major characteristics to it. According to Mulla Sadra, mental being is the key to the realization of all levels of knowledge including sense perception, imagination, and intellection. Nevertheless, Mulla Sadra was dedicated to the traditional forms of logical arguments that are based on premises evident to the mind rather than on beliefs which come from religious faith and tradition. Following their work, Mulla Sadra has been translated, taught, and discussed in academic journals and circles both in Europe and North America. Mulla Sadra, too, was deeply concerned about both reason and revelation, and he tried a new way of reconciliation by openly employing a synthetic methodology in which mysticism played an important part. Moreover, informed by the Islamic doctrines and inspired by mysticism, Islamic philosophers regarded the human soul as capable of elevation through acquiring knowledge and spiritual practice. Nevertheless, the objects of divine knowledge exist at the level of Essence in a state of existential togetherness (wujud al-jam’i) with a higher grade of being than their existence as distinct essences in the created world. The corollary to this conclusion is that, in its ontological unity with the infinite and necessary Reality of God, each Attribute must be infinite and necessary. Mahdi Dasht Bozorgi and Fazel Asadi Amjad, Maria Massi Dakake,”Hierarchies of Knowing in Mulla Sadra’s Commentary on Usul al-Kafi.”, Mohammed Rustom, “Psychology, Eschatology, Imagination, in Mulla Sadra Shirazi’s Commentary on the. Mulla Sadra has several arguments for the primacy of being and its unrivalled reality. The delimited and imperfect grades do not exist in their own right, but only as relations to the most perfect or Absolute Being. Later, the Shi’i seminaries of Iraq in the city of Najaf and some influential thinkers in Pakistan also welcomed Mulla Sadra’s philosophy. Best View With IE 6.0 (1024*768) This doctrine has been criticised by theologians due to its conflict with the scriptural picture of creation, both in the Bible and the Qur’an. For example, his use of Qur’anic verses and religious ideas, though it is an important part of his system, is mainly confined to a secondary or supportive position. 1933) from Iran, led to a full-fledged introduction of Mulla Sadra into Western academia as part of a wider project of reviving “perennial wisdom”. In line with the Neoplatonic trend of thought adopted by Suhrawardi, Mulla Sadra replaced representation by direct presentation (hudur). While in this world only the prophets and saints are capable of bringing their imagination into life, in the next world where the material bodies are no more existent, every soul will be capable of creating her imaginal body. He built on this foundation the whole of his philosophical system. Mulla Sadra was determined to construct a spacious house of “transcendental philosophy” that could accommodate the apparently conflicting paths in Islamic history towards the ultimate wisdom. His major theoretical work is Mafatih al-ghayb (Keys to the Invisible). In line with Ibn’Arabi and Suhrawardi, while in contrast to Ibn Sina, Mulla Sadra believes in a bipartite reality of imagination according to which imaginative forms can exist both as subjective, or attached to the human mind, and as objective, or independent, comprising the detached domain of imagination, that is, the imaginal world. Great souls are not satisfied with carnal pleasures even in this world, so their reward in the next world cannot be a carnal one. and intro. Mulla Sadra’s influence on his immediate students, including his sons-in-law, Fayz Kashani and Lahiji, owed more to the mystical aspect of his works. Although the organic unity of Mulla Sadra’s system rests on all the various components of his thought, his independent works on exegesis, mystical treatises, and his commentaries on preceding philosophers, are outside the scope of this article. Mulla Sadra’s ontology is an important philosophical turn and contribution to the understanding of the development of Muslim philosophy and thought. As for Mulla Sadra’s work on the tradition (hadith), his monumental commentary on al-Usul al-kafi by Kulayni  is the most important. Influenced by Ibn ‘Arabi’s doctrine of “the Perfect Human” and its incorporation into Shi’i imamate by Sayyid Haydar Amuli  (d. 1385), Mulla Sadra explains prophethood, imamate, and sainthood as related aspects of the same reality. On the other hand, there is a long tradition of Qur’anic exegesis ranging from technical linguistic analysis to rational and esoteric hermeneutics (ta’wῑl) that comprises a sophisticated and independent discipline. Especially, his intellectual Paradise is not different to that of the classical philosophers. That is the reason why the lesser souls will be resurrected as animals while the noble ones will simply join in the life of Intellect with no bodies at all. However, the ascent toward reunion is not guaranteed for each and every human soul since there are many phases that each soul should pass successfully in order to substantially evolve and reach up to higher ranks of being. However,  modern scholarship offers new evidence, though not conclusive evidence, in support of the date of 1635-6 and his burial being in Najaf (Rizvi 2007 30). This is the way Mulla Sadra tried to resolve a long-held conflict between philosophy and theology regarding God’s detailed knowledge of the world. According to this doctrine that was accepted by all Peripatetic philosophers the universe was created in eternity, which means that creation had no beginning in time. His argument is based on the transcendental inclusiveness of the Absolute Being. A remarkable number of expositions and commentaries have been written on one of his marginal works called Commentary on Sharh al-Hidayah in India where it has been taught as a course book of Islamic philosophy for several centuries. Asfār contains the bulk of his philosophy, which was influenced by a personal mysticism bordering on the ascetic that he experienced during a 15-year retreat at Kahak, a village near Qom, Iran. In al-Asfar, the first journey that is from the created to the Creator is devoted to the concept and reality of being. It is for this reason that he studies knowledge as a subject of first philosophy, namely, the study of being qua being. Mulla Sadra dismissed all the previous proofs to the existence of God as resting on wrong assumptions, or at best insufficient. Prophets, Imams, and Saints are instances of the category of the Perfect Human (al-insan al-kamil) whose soul is inclusive of the three levels of creation, that is, the intellectual, the imaginal, and the sensory worlds. As for mysticism, the extensive use of mystical concepts and terminology is acceptable from the point of view of those thinkers who believe that mystical inspiration, intellectual intuition, and revelation, originate in one and the same source, hence their celebration of Mulla Sadra’s work as “prophetic philosophy.” As a result, the scope of Mulla Sadra’s work is wider than his predecessors. Owing to this unity, rather than being a fixed substratum for accidental mental forms, the mind in its reality is identical to the sum of all the mental beings that are realized in it. Although Muslims believe that Muhammad was the last prophet of God, according to Mulla Sadra, after the death of Muhammad, revelation continued in the form of inspiration that endows the Imam and Saint with the same infallibility as the Prophet. Mulla Sadra is a special case as a philosopher who has dedicated independent treatises to Qur’anic commentaries. We know that two of these students Muhsin Fayz Kashani  (d. 1679/80 ) and Abd al-Razzaq Lahiji (d. 1661/2 ) succeeded their father-in-law as two influential figures of their time though different to him in their philosophical orientation and working under more pressure due to the growing antagonism to philosophy and mysticism under Shah Abbas II (c. 1642-1666). Therefore, he finally replaces this duality by the distinction he makes between two senses of being, the independent and the relational. The doctrine of gradation not only supports the reality of diversity, but also points out the all-encompassing simplicity of being qua being. While Mulla Sadra’s philosophical character evolved in conversation and debates with Mir Damad, he owed to Shayk Baha’i his broad knowledge of exegesis (tafsir), tradition (hadith), mysticism (irfan) and jurisprudence (fiqh). (al-Asfar IX 186). Gradation, or modulation, of being (tashkik al-wujud) is Mulla Sadra’s way to avoid this counterintuitive result and to create a system in which the monistic worldview of Sufism is reconciled with the realistic pluralism of classical philosophy and our common sense. He also wrote extensive commentaries on the Qur ‘an and the tradition among which respectively al-Mafatihal-ghayb (Keys to the Invisible) and his voluminous commentary on the famous collection of Shi’ite tradition, Usul al-kafi by Kulayni (d.939) are the most important. Relational being is a “being-in-another” in the sense of being nothing other than a relation to another being. Like “The only way there is to know God is through what he calls the `proof of existence' (al-burhan al-wujadt), which is a direct act of intuition and which does not … Except for God who exists in His own right, every other being is composed of essence and being, hence contingent in the sense of dependence on the Necessary Being for their existence. … Suhrawardi and following him Mir Damad argued that being was only a mental construct and the distinction between essence and being was only possible in the conceptual domain. The univocal concept of being applies to its instances in the same sense because of the unity of its reality, and conceptual differences are only due to essences. Motion is not an accidental property given to nature over and above its substance; rather, it is essential to it and caused at the same ‘time’ with the creation of the bodily substance. Mulla Sadra had a family of six children, three sons and three daughters. Both of these traditions contain important constructivist elements: the former with roots in Aristotelian accounts of practical reasoning, and the latter with roots in the ethos of self-cultivation prominent in Islamic sources and further developed by the mystics. Based on these two premises, one could conclude that diversity is not real. To put it in a nutshell, knowledge is a single reality that, in its potentiality, is called “the knower” (‘lim) or “the intellect” (‘aqil) while in its actuality, it is “the known” (ma’lum) or the “intelligible” (ma’quil). For example, God has necessary and infinite knowledge of all. The nature of Divine Attributes has been a subject of controversies between different theological schools. After a pious life of dedication to acquiring and expanding philosophy and Islamic sciences, Mulla Sadra died in Basra on the way to his seventh pilgrimage to Mecca. The inherent inclination toward reunion with the Active Intellect, that is, the realm of Divine Knowledge, puts the soul back on the “arch of ascent”. The Philosophy of Mulla Sadra. Though immaterial, the imaginal body is possessed of the three dimensions of the physical body that make it subject to a variety of feelings similar to our dream-world experiences. Updates? All Rights Reserved. But in Mulla Sadra’s philosophy as time is, in act, the principal or cause of history, without its change the history can’t, at any way, change and will change if any minor change happens to time. Whether we understand Mulla Sadra’s use of intuition as “a higher form of reason” in the Platonic sense (Rahman 1975, 6), or as a prophetic experience that turns philosophy into “theosophy” (Nasr 1997, 57), in reality there is no actual separation between reason and intuition in Mulla Sadra’s philosophy. The first characteristic seems to place being as such totally outside the grasp of discursive thought. The second one leaves the philosopher with the hope that in case he finds an alternative path towards being, he will be able to bridge the ontological gap made by certain theologians between the Creator and the created. Furthermore, Mulla Sadra explains the afterlife of the human soul based on Ibn’Arabi’s metaphysics of imagination that introduces the imaginal world (̒alam al-mithal) in between the Intellectual realm on top and the material world at the bottom. However, Mulla Sadra’s proof, which he calls by the same name, shares the a priori character of Ibn Sina’s proof. Therefore, to assume another being next to God would be logically absurd. In conclusion, being is the ground of reality, or better to say, reality itself, while essence only belongs to the conceptual realm and as Mulla Sadra put it “the term ‘existent’ is applied to essence only with respect to its relation to being [itself]” (al-Asfar VI 163). Expounding his theory of nature, Mullā Ṣadrā argued that the entire universe—except God and his Knowledge—was originated both eternally as well as temporally. Inspired by Suhrawardi’s challenge of classical philosophers such as Ibn Sina who would not allow gradation in the same essence, but in contrast to the former’s belief in the ontological primacy of essence or quiddity, Mulla Sadra replaced the hierarchical light of Suhrawardi with the hierarchical being. Moreover, there is a mutual reinforcement between his philosophy and his reading of the Qur’an in the sense that not only his approach to the Qur’an is philosophical, but also his philosophy has a Qur’anic base (Rustom 2012). Encyclopaedia Britannica's editors oversee subject areas in which they have extensive knowledge, whether from years of experience gained by working on that content or via study for an advanced degree.... Get exclusive access to content from our 1768 First Edition with your subscription. However, the frequency of associating the two by scholars such as Henry Corbin (d. 1978) suggests an inclination on their part towards providing a perfect picture of the philosopher’s integration in the intellectual life of Isfahan with all the pivotal thinkers involved in shaping what has been called “the full flowering of prophetic philosophy” in Mulla Sadra’s hands (Nasr 2006). In the pre-modern context, one should understand the term “psychology” in the sense of inquiry into the nature and mechanism of the metaphysical soul in its relation to the body. After his studies with scholars there, he produced several works, the most famous of which was his Asfar (Journeys). According to Ibn Sina, bodily resurrection is a matter of faith that Muslims must believe in, but from a logical point of view, it is impossible. He was also heir to a long tradition of philosophy in Persia which had adopted the methodology of Greek philosophy and interpreted it not only in accordance with the Islamic faith, but also implicitly and partly in continuation of the antique Persian traditions. Sadradin Shirazi (1571 - 1640), known also as Mulla Sadra, spoke of the primacy of Being and promoted a new ontology, founding a new epistemology. Based on Mulla Sadra’s ontology, the reality of being is necessary, and it is of different grades. Be on the lookout for your Britannica newsletter to get trusted stories delivered right to your inbox. For example, he regarded a horse more of an animal than a fly. Given that for Mulla Sadra reality consists in different grades of the same being, the nature of causality becomes an urgent question for him. A scion of a notable Shīrāzī family, Mullā Ṣadrā completed his education at Eṣfahān, then the leading cultural and intellectual centre of Iran. On the whole, Mulla Sadra does not see a chasm between philosophy and theology; rather, his theology is both the continuation and the ultimate result of his philosophical doctrines. This period was followed by several journeys between Shiraz, Isfahan, Qom, Kashan, and most importantly, seven pilgrimages to Mecca. Therefore, the individual human soul, though starting as a bodily being in the world, is still invested with an otherworldly spirituality due to the noble state of the universal soul before the descent. His real achievement apart from his doctrinalpropositions was to effect a culmination of a tendency within thephilosophical schools of the post-Avicennan period, namely tosynthesize and reconcile reason and intuition, faith and rationalinquiry, philosophy and mysticism within a largely late Neoplatonicparadigm of doing philosophy. The foremost representative of the illuminationist, or Ishrāqī, school of philosopher-mystics, he is commonly regarded by Iranians as the greatest philosopher their country has produced. For Mulla Sadra, the “proof of the righteous” is called by this name because it has the privilege of arguing for the existence of God through God Himself. Secondly, it is a univocal concept in the sense that it has one and the same meaning in all its applications, whether we apply it to God or to any other entity. For Him, “He is the Truth and the rest are His manifestations. Nevertheless, the legacy of the philosopher was kept alive until, in the Qajar period (c. 1785-1925), a more welcoming attitude facilitated the revival of his works in the hands of his followers who worked as Sadrian scholars. As for the others, they will stay in Hell with their imaginal bodies forever. Mulla Sadra's ontology is an important philosophical turn and contribution to the understanding of the development of Muslim philosophy and thought. Mulla Sadra’s original philosophy blended and transformed Ibn Sina’s Neoplatonic Aristotelianism, al-Suhrawardi’s Illuminative wisdom, Ibn al-‘Arabi’s Sufism, and the theology of the Ash‘arite Sunnis and Twelver Shi‘ites in an even more ambitious and resourceful way than his teachers had imagined possible. In contrast to the Peripatetic mental form or concept as a universal produced by abstraction, mental being is an immaterial and particular mode of existence with a higher intensity than the external object corresponding to it. In addition to metaphysics, he wrote extensively on the Qur’an and the Tradition and no other major philosopher before him had been so productive in the field of religion. The Mullasadra's partial philosophy system ( partial since it has not covered all the 5 topics of a full philosophy system) on " Change In Essence that Avisina calls Mahiyat) is arguing that Essence Changes too. As for the reality of being in the external world, Mulla Sadra not only follows Ibn Sina in considering being as a reality, but adheres to his other master, Ibn’Arabi in considering being as the only reality, the doctrine which is commonly referred to as “the unity of being” (wahdat al-wujud). Mullā Ṣadrā, also called Ṣadr Ad-dīn Ash-shīrāzī, (born c. 1571, Shīrāz, Iran—died 1640, Basra, Iraq), philosopher, who led the Iranian cultural renaissance in the 17th century. This picture of the soul’s substance is unprecedented in the philosophy before Mulla Sadra. METAPHYSICS OF MULLA SADRA (ISLAMIC PHILOSOPHY - Hardcover **Mint Condition** Item specifics. The foremost representative of the illuminationist, or Ishrāqī, school of philosopher-mystics, he is commonly regarded by Iranians as the greatest philosopher their country has produced. Ahani, Isfahan, 1962; trans. In al-Asfar and al-Mabda’ wa’l-ma ‘ad, Mulla Sadra has elaborated on several Attributes including Life, Knowledge, Will, Speech, Vision and Hearing. Mulla Sadra was determined to construct a spacious house of “transcendental philosophy” that could accommodate the apparently conflicting paths in Islamic history towards the ultimate wisdom. Philosophy is thus a practice … In Mulla Sadra's book The Transcendent Philosophy of the Four Journeys of … …especially in the teachings of Mulla Sadra (. Corrections? Siding with the former, Mulla Sadra redefines the status of knowledge. Hence I would say that on balance the best reading has Sadra maintaining universal change/motion but also retaining some metaphysical elements for the intelligible that don't sit so well with the overall theory. Mulla Sadra has become the dominant philosopher of the Islamic Eastand his approach to the nature of philosophy has been exceptionallyinfluential. And that was just a gross simplification. It is self-evident and prior to any other concept in the mind. with Persian paraphrase by G.R. Mulla Sadra’s formulation of causality reveals the strong influence of Ibn Arabi’s unity of being (wahdat al-wujud). On the other hand, essences have no reality of their own. Mulla Sadra used philosophy as a set spiritual exercises to become more wise. The moral philosophy of Mulla Sadra is one that combines features of the Islamic-peripatetic (masha’i) and Islamic mystical (‘irfani) traditions. All his sons became scholars and his daughters were married to three of Sadra’s students whom he treated as family even prior to the marriages. Thus, rather than correspondence between the external object and its represented form in the mind, for Mulla Sadra the credibility of knowledge lies in the existential unity of  different grades of the same being, one created by the soul and the other existing in the external world. Because, philosophically the effect, that is the history of an object, can’t … Asfar contains the bulk of his philosophy ,which was influenced by a personal mysticism bordering on the ascetic, that he experienced during a fifteen-year retreat at Kahak, a village … Mulla Sadra is one of the most important Islamic philosophers after Avicenna. It is notable that for Mulla Sadra this was an issue that applied specifically to God and God's position in the universe, especially in the context of reconciling God's position in the Qur'an with the Greek-influenced cosmological philosophies of Islam's … According to Mulla Sadra, "existence precedes the essence and is thus principal since something has to exist first and then have an essence." From this level, the human soul is capable of acquiring higher degrees of knowledge that prepares her for the final unification with the Active Intellect that is the reservoir of all knowledge, and as a result, the activator of the human mind during the creative process of knowledge formation. Mulla Sadra's philosophy ambitiously synthesized Avicennism, Shahab al-Din Suhrawardi's Illuminationist philosophy, Ibn Arabi's Sufi metaphysics, and the theology of the Ash'ari school and Twelvers. Thus, Mulla Sadra concludes that every particle of nature is being recreated at every moment, which is the meaning of temporal origination. After his studies with scholars there, he produced several works, the most famous of which was his Asfār (“Journeys”). This is in agreement not only with Aristotle’s definition of happiness, but also with a Neoplatonic doctrine according to which the individual souls are only particular determinations of the universal soul that descends to the imperfect level of nature by joining the bodies. The peace and quiet of life in Kahak gave Mulla Sadra the opportunity to start the composition of his most foundational work, al-Hikmat al-muta ‘aliya fi’l-asfar al-‘aqliyya al-arba (Transcendent Wisdom in the Four Journeys of the Intellect). https://www.britannica.com/biography/Mulla-Sadra, Encyclopædia Iranica - Biography of Molla Sadra Sirazi, Center for Islam and Science - Biography of Mulla Sadra, Sadra Islamic Philosophy Research Institute - Mulla Sadra, Routledge Encyclopedia of Philosophy - Biography of Mulla Sadra. Time in Hell with their imaginal bodies forever soul too moves from one form to mulla sadra philosophy.... As contrasts with any forms of reincarnation which is the substance of all things bodily resurrection of the soul moves. School of philosophy has been exceptionallyinfluential is necessary, and intellection York Press, 1975 and... A set spiritual exercises to become more wise of Ibn Arabi ’ s of... 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