صدر الدين الشيرازي (ملا صدرا)
الوجود نفسه هو الحقيقي، وله درجات، وكل شيء يتغير باستمرار في جوهره نفسه نحو كمال أعظم.
التموضع
فيلسوف فارسي من مدرسة أصفهان: الوجود أصيل ومتدرّج، وكل شيء في «حركة جوهرية» نحو الكمال.
الأفكار الرئيسة
- أصالة الوجود
- الحركة الجوهرية
- تشكيك الوجود
الأساتذة: المير داماد
التلاميذ: الفيض الكاشاني
التأثير
تأثّر بـ 6
ابن سينا
تأثّر بـ
Mulla Sadra started from Avicenna’s distinction of existence and essence, but turned it into the primacy of existence and its gradation (al-Asfar al-arbaa). Mulla Sadra, al-Hikma al-mutaaliya fi l-asfar al-arbaa; SEP “Mulla Sadra”
التوثيق: مسودة بالذكاء الاصطناعي
ابن سينا › 980–1037
السهروردي المقتول
تأثّر بـ
Mulla Sadra wrote glosses on the commentary on Suhrawardi’s Philosophy of Illumination and transferred Suhrawardi’s gradation of light to existence itself. Mulla Sadra, Taliqat ala Sharh Hikmat al-ishraq; SEP “Mulla Sadra”; SEP “Suhrawardi”
التوثيق: مسودة بالذكاء الاصطناعي
السهروردي المقتول › 1154–1191
محيي الدين بن عربي
تأثّر بـ ✓
Mulla Sadra quoted Ibn Arabi extensively in The Four Journeys and gave his unity of being a philosophical form as the gradation of a single existence. Mulla Sadra, al-Asfar al-arbaa; S. Rizvi, Mulla Sadra and Metaphysics (2009); SEP “Mulla Sadra”
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
محيي الدين بن عربي › 1165–1240
أثير الدين الأبهري
تأثّر بـ
Mulla Sadra wrote a commentary on al-Abhari’s Guide to Philosophy (Sharḥ al-Hidāya al-athīriyya), which became the cornerstone of the rationalist curriculum of the Indian madrasa from the eighteenth century. SEP “Mulla Sadra” (S. Rizvi)
التوثيق: مسودة بالذكاء الاصطناعي
أثير الدين الأبهري › نحو 1194–1265
قطب الدين الشيرازي
تأثّر بـ
Mulla Sadra wrote glosses on Qutb al-Din’s commentary on the Philosophy of Illumination, reading Suhrawardi through it. Mulla Sadra, al-Taʿlīqāt ʿalā Sharḥ Ḥikmat al-ishrāq; SEP “Suhrawardi”
التوثيق: مسودة بالذكاء الاصطناعي
قطب الدين الشيرازي › 1236–1311
المير داماد تتلمذ على
تتلمذ على
Mulla Sadra studied the rational sciences in Isfahan with Mir Damad, as well as with Shaykh Bahai; no teaching licence (ijaza) from them survives, but the relation is not doubted. SEP “Mulla Sadra” (S. Rizvi); S. Rizvi, Mulla Sadra Shirazi: His Life and Works and the Sources for Safavid Philosophy (2007)
التوثيق: مسودة بالذكاء الاصطناعي
المير داماد › نحو 1561–1631
أثّر في 6
الفيض الكاشاني علّم
علّم
Fayd Kashani studied with Mulla Sadra in Qom from 1620/21 to 1628/29, as he records in his autobiographical treatise Sharḥ-i ṣadr, and married Sadra’s daughter Zubayda. Fayd Kashani, Sharḥ-i ṣadr; SEP “Mulla Sadra” (S. Rizvi)
التوثيق: مسودة بالذكاء الاصطناعي
الفيض الكاشاني › 1598–1680
هادي السبزواري
أثّر في
Sabzawari wrote glosses on Mulla Sadra’s Four Journeys, and his Commentary on the Versified Treatise (1845) sums up Sadra’s doctrines of the primacy and gradation of being; with Ali Nuri he established Sadra as the master philosopher of Iran. SEP “Mulla Sadra” (S. Rizvi); S. H. Nasr, “Hādi Sabzavāri”, Encyclopaedia Iranica
التوثيق: مسودة بالذكاء الاصطناعي
هادي السبزواري › 1797–1873
الطباطبائي
أثّر في
Tabatabai taught the philosophy of Mulla Sadra in Qom, wrote glosses for a new edition of the Four Journeys and summed up Sadrian philosophy in his textbooks The Beginning of Wisdom and The End of Wisdom. S. H. Nasr, Islamic Philosophy from Its Origin to the Present (2006); Tabāṭabāʾī, Bidāyat al-ḥikma, Nihāyat al-ḥikma
التوثيق: مسودة بالذكاء الاصطناعي
الطباطبائي › 1904–1981
فضل الرحمن
أثّر في
Fazlur Rahman’s The Philosophy of Mulla Sadra (1975) gave a systematic account of his doctrines of existence, substantial motion and the soul. F. Rahman, The Philosophy of Mulla Sadra (Sadr al-Din al-Shirazi) (1975)
التوثيق: مسودة بالذكاء الاصطناعي
فضل الرحمن › 1919–1988
حسين نصر
أثّر في ✓
Nasr presented Mulla Sadra’s transcendent theosophy as the synthesis of philosophy, illumination and gnosis in Sadr al-Din Shirazi and His Transcendent Theosophy (1978). S. H. Nasr, Sadr al-Din Shirazi and His Transcendent Theosophy (1978)
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
حسين نصر › وُلد 1933
عبد الكريم سروش
أثّر في
Soroush’s early book The Restless Nature of the World (1978) expounded Mulla Sadra’s doctrine of substantial motion, the constant change in the substance of things. A. Soroush, Nahad-e na-aram-e jahan (1978); M. Sadri & A. Sadri (eds.), Reason, Freedom, and Democracy in Islam (2000)
التوثيق: مسودة بالذكاء الاصطناعي
عبد الكريم سروش › وُلد 1945
الأعمال
خلاصة في الميتافيزيقا بوصفها أسفار النفس إلى الله وعودتها – قائمة على أصالة الوجود.
الموقف
Mulla Sadra’s “transcendent wisdom” unites Avicenna’s philosophy, Suhrawardi’s philosophy of illumination, Ibn Arabi’s mysticism and Shi‘i theology. Its starting point is the primacy of existence: what is real in things is their existence, while essences are only the outlines our minds draw around it. Existence is one single reality that comes in grades of intensity, from God as pure being down to matter. Even substances are not fixed; they change from within in “substantial motion”, so that the whole world, including the soul, is moving toward perfection. His synthesis became the backbone of philosophy in Iran up to the present day.
الحياة والسياق
Sadr al-Din Muhammad Shirazi, called Mulla Sadra, was born around 1572 in Shiraz and studied in Isfahan, the Safavid capital, with Mir Damad and Shaykh Baha’i. Suspected of heterodoxy by jurists, he spent years in seclusion in the village of Kahak near Qom. He later taught in Shiraz at a college built by the governor of Fars and died in Basra around 1640 while on pilgrimage to Mecca.
أعمال رئيسة أخرى
- The Four Journeys (al-Asfar al-arba‘a) (1628)
- The Book of Metaphysical Penetrations (al-Masha‘ir) (c. 1630)
يرد في
- رحلة «من بغداد إلى أصفهان» · المحطة 8 من 9
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