毛拉·萨德拉

Agora

毛拉·萨德拉

约1572–1640年

初步了解有意简化——人物介绍讲得更多

存在本身才是真实的，它有程度之分，而一切事物的实体本身都在不断地向更大的完善变化。

定位

伊斯兰世界的哲学 · 西亚与北非 · 形而上学, 宗教

伊斯法罕学派的波斯哲学家：存在是第一性的，并且有层级之分；万物都处在朝向完善的“实体运动”之中。

核心思想

存在的优先性
实体运动
存在的层级

老师: 米尔·达马德

学生: 穆赫辛·费兹·卡尚尼

在星图中打开

影响

受影响于 6

伊本·西那（阿维森纳）

受其影响
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”
依据: AI 草稿
伊本·西那（阿维森纳） › 980–1037
苏赫拉瓦迪

受其影响
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”
依据: AI 草稿
苏赫拉瓦迪 › 1154–1191
伊本·阿拉比

受其影响 ✓
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”
依据: 亦见于 Wikidata · Wikidata
伊本·阿拉比 › 1165–1240
阿西尔丁·阿卜哈里

受其影响
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)
依据: AI 草稿
阿西尔丁·阿卜哈里 › 约1194–1265年
库特布丁·设拉子

受其影响
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”
依据: AI 草稿
库特布丁·设拉子 › 1236–1311
米尔·达马德师从

师从
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)
依据: AI 草稿
米尔·达马德 › 约1561–1631年

影响了 6

穆赫辛·费兹·卡尚尼教过

教过
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)
依据: AI 草稿
穆赫辛·费兹·卡尚尼 › 1598–1680
哈迪·萨卜泽瓦里

影响了
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
依据: AI 草稿
哈迪·萨卜泽瓦里 › 1797–1873
穆罕默德·侯赛因·塔巴塔巴伊

影响了
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
依据: AI 草稿
穆罕默德·侯赛因·塔巴塔巴伊 › 1904–1981
法兹鲁尔·拉赫曼

影响了
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)
依据: AI 草稿
法兹鲁尔·拉赫曼 › 1919–1988
赛义德·侯赛因·纳赛尔

影响了 ✓
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)
依据: 亦见于 Wikidata · Wikidata
赛义德·侯赛因·纳赛尔 › 1933年生
阿卜杜勒卡里姆·索鲁什

影响了
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)
依据: AI 草稿
阿卜杜勒卡里姆·索鲁什 › 1945年生

作品

约1628年四大旅程（al-Asfar al-arbaʿa）
一部形而上学大全，以灵魂走向上帝并返回的旅程为线索——以存在的优先性为根基。

立场

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.

生平与背景

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.