Mulla Sadra
Realne jest samo istnienie, występuje ono w stopniach, a wszystko nieustannie zmienia się w samej swej substancji ku większej doskonałości.
Umiejscowienie
Perski filozof szkoły isfahańskiej: istnienie jest pierwotne i stopniowalne, a wszystko znajduje się w „ruchu substancjalnym” ku doskonałości.
Kluczowe idee
- Prymat istnienia
- Ruch substancjalny
- Stopniowalność bytu
Nauczyciele: Mir Damad
Uczniowie: Muhsin Fajz Kaszani
Wpływ
Pod wpływem 6
Awicenna
pod wpływem
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”
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Awicenna › 980–1037
Szihab ad-Din Jahji as-Suhrawardi
pod wpływem
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”
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Szihab ad-Din Jahji as-Suhrawardi › 1154–1191
Ibn Arabi
pod wpływem ✓
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”
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Ibn Arabi › 1165–1240
Asir ad-Din al-Abhari
pod wpływem
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)
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Asir ad-Din al-Abhari › ok. 1194–1265
Kutb ad-Din asz-Szirazi
pod wpływem
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”
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Kutb ad-Din asz-Szirazi › 1236–1311
Mir Damad nauczyciel(ka)
nauczyciel(ka)
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)
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Mir Damad › ok. 1561–1631
Wpływ na 6
Muhsin Fajz Kaszani uczeń/uczennica
uczeń/uczennica
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)
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Muhsin Fajz Kaszani › 1598–1680
Hadi Sabzawari
wpływ na
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
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Hadi Sabzawari › 1797–1873
Muhammad Husajn Tabataba’i
wpływ na
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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Muhammad Husajn Tabataba’i › 1904–1981
Fazlur Rahman
wpływ na
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)
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Fazlur Rahman › 1919–1988
Seyyed Hossein Nasr
wpływ na ✓
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)
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Seyyed Hossein Nasr › ur. 1933
Abdolkarim Soroush
wpływ na
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)
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Abdolkarim Soroush › ur. 1945
Dzieła
Summa metafizyki jako podróże duszy do Boga i z powrotem – ugruntowana w prymacie istnienia.
Stanowisko
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.
Życie i kontekst
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.
Dalsze główne dzieła
- The Four Journeys (al-Asfar al-arba‘a) (1628)
- The Book of Metaphysical Penetrations (al-Masha‘ir) (c. 1630)
Pojawia się w
- Podróż „Od Bagdadu do Isfahanu” · Przystanek 8 z 9
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