मुल्ला सदरा
अस्तित्व स्वयं ही वास्तविक है, वह श्रेणियों में आता है, और सब कुछ अपने सार तक में निरंतर अधिक पूर्णता की ओर बदल रहा है।
पृष्ठभूमि
इस्फ़हान संप्रदाय के फ़ारसी दार्शनिक: अस्तित्व प्राथमिक और श्रेणीबद्ध है, और सब कुछ पूर्णता की ओर “सारभूत गति” में है।
मुख्य विचार
- अस्तित्व की प्राथमिकता
- सारभूत गति
- सत्ता की श्रेणीबद्धता
गुरु: मीर दामाद
शिष्य: मोहसिन फ़ैज़ काशानी
प्रभाव
जिनसे प्रभावित 6
अबू अली सीना
जिनसे प्रभावित
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”
साक्ष्य: AI मसौदा
अबू अली सीना › 980–1037
सुहरवर्दी
जिनसे प्रभावित
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”
साक्ष्य: AI मसौदा
सुहरवर्दी › 1154–1191
इब्न अरबी
जिनसे प्रभावित ✓
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”
साक्ष्य: Wikidata में भी · Wikidata
इब्न अरबी › 1165–1240
असीरुद्दीन अबहरी
जिनसे प्रभावित
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)
साक्ष्य: AI मसौदा
असीरुद्दीन अबहरी › लगभग 1194–1265
क़ुतुबुद्दीन शीराज़ी
जिनसे प्रभावित
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”
साक्ष्य: AI मसौदा
क़ुतुबुद्दीन शीराज़ी › 1236–1311
मीर दामाद जिनसे पढ़ा
जिनसे पढ़ा
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)
साक्ष्य: AI मसौदा
मीर दामाद › लगभग 1561–1631
जिन्हें प्रभावित किया 6
मोहसिन फ़ैज़ काशानी जिन्हें पढ़ाया
जिन्हें पढ़ाया
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)
साक्ष्य: AI मसौदा
मोहसिन फ़ैज़ काशानी › 1598–1680
हादी अल-सब्ज़वारी
जिन्हें प्रभावित किया
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
साक्ष्य: AI मसौदा
हादी अल-सब्ज़वारी › 1797–1873
मुहम्मद हुसैन तबातबाई
जिन्हें प्रभावित किया
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
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मुहम्मद हुसैन तबातबाई › 1904–1981
फ़ज़्लुर रहमान
जिन्हें प्रभावित किया
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)
साक्ष्य: AI मसौदा
फ़ज़्लुर रहमान › 1919–1988
सैयद हुसैन नस्र
जिन्हें प्रभावित किया ✓
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)
साक्ष्य: Wikidata में भी · Wikidata
सैयद हुसैन नस्र › जन्म 1933
अब्दुलकरीम सोरूश
जिन्हें प्रभावित किया
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)
साक्ष्य: AI मसौदा
अब्दुलकरीम सोरूश › जन्म 1945
कृतियाँ
- लगभग 1628चार यात्राएँ (अल-अस्फ़ार अल-अर्बआ)
तत्त्वमीमांसा का सार-ग्रंथ, ईश्वर तक और वापस आत्मा की यात्राओं के रूप में – अस्तित्व की प्राथमिकता पर आधारित।
मत
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.
जीवन और संदर्भ
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.
अन्य प्रमुख कृतियाँ
- The Four Journeys (al-Asfar al-arba‘a) (1628)
- The Book of Metaphysical Penetrations (al-Masha‘ir) (c. 1630)
इनमें आता है
- यात्रा ‘बग़दाद से इस्फ़हान तक’ · 9 में से पड़ाव 8
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