163 research outputs found
The Existentialistic Reading of Mulla Sadra's Anthropology
No full textThe Existentialism Reading of Mulla Sadra's Anthropology This paper seeks to demonstrate how to extract the results of most fundamental principle of Transcendent Wisdom, i.e. the priority of existence, in anthropology, shows a new image regarding human identity. In this regard, the author, through analysis and explanation of the special viewpoints that put Mulla Sadra in a different position compared to his predecessors, insists on the fact that all of the charm and rationality of this philosopher’s anthropological views is owed to the role of existence priority; and essentialist reading of Mulla Sadra's anthropology is not attractive, not reasonable and not including something new and different. The result of this approach is introducing human beings as having a unique and graded identity that has two types of historical dynamics and substantial change caused by his theoretical and practical actions
Mulla Sadra on the Continuity of the Walāya after Prophecy
No full textBelief in the walāya and the necessity of its continuity at all times has been considered as one of the principal and significant doctrines of Muslims in general and Shi’ā in particular without which religion is meaningless. The present paper aims to depict a reasonable framework based on the philosophical basis of Mulla Sadra in order to explain the above mentioned doctrine. Imams are exemplars of walāya and they were responsible to lead creatures after the prophecy. Relying on the opinions and works of Mulla Sadra, the author attempts to explain the distinguished place of the doctrine of walāya, the possibility of achieving it and continuous human need for it
Vasijetnameja e Mulla Dervish Pejës
No full textMulla Dervish Peja is the first Albanian poet from Peja who wrote poetry using the Arabic and Osman alphabet. Up to date, his activities have partially been presented. Here, for the first time we are publishing his work Vasijetnameja, professionally transcribed with the Albanian alphabet. The author wrote this work between 1805 - 1810. The work "Vasijetname” has a historical and literary importance as well as a dialectological one, given that it presents the language of Dukagjin at the end of the 18th century, more precisely the outskirts of Peja from where, Mulla Dervish came from.Mulla Dervish Peja është poeti i parë shqiptar nga Peja që ka shkruar poezi duke përdorur alfabetin arab dhe osman. Deri më tani, aktivitetet e tij janë paraqitur pjesërisht. Këtu po botojmë për herë të parë veprën e tij Vasijetnameja të transkriptuar profesionalisht me alfabetin e shqipes. Autori këtë vepër e ka shkruar në vitet 1805 - 1810. Vepra “Vasijetname” ka rëndësi historike dhe letrare por edhe dialektologjike, duke qenë se paraqet gjuhën e Dukagjinit në fund të shekullit XVIII, më saktësisht rrethinat e Pejës. prej nga ka ardhur Mulla Dervishi
An Explanation of the Role of Intention in Moral Values According to Mulla Sandra
No full textThis article seeks to study the role of intention in moral values according to Mulla Sandra. Based on this, several hypotheses in regards to this topic according to Mulla Sandra will be presented. These hypotheses will be analyzed in the following questions: according to Mulla Sandra, does intention play a role in the valuation of the moral act? Supposing that Mulla Sandra accepts that it does, can this role also extend to the moral agent? Does he believe in the one-dimensional, and in other words, the one-way role of intention in the valuation of the moral act and agent? Or, based on Mulla Sandra’s philosophical foundations and statements, can different yet alternate explanations be offered in regards to the valuation of the moral act, agent and intention? In keeping with these questions, the author first seeks to analyze the essence of intention and value according to Mulla Sandra and then to analyze the role of intention in four levels based on Mulla Sandra’s expressions. Ultimately, the chosen view is the mutual and continuous effect of moral intention, act and agent in valuation of each other albeit in different levels and dimensions
Koranic Science, a Commentary [85]
No full textal-Qurʼān القرآن الكريم
This manuscript is now IO Islamic B286 in the India Office collections.
[metadata: Otto Loth, A Catalogue of the Arabic Manuscripts in the Library of the India Office, (volume 1), no.85 here with further notations and hyperlinks].
85.
B 286. Size 93/4 in. by 6 in.; foll. 335. Twenty-seven lines in a page.
Annotations on the latter portion of Baiḍâwî’s Commentary (from Sû. 11), by MULLA CHALABÎ2 (i.e. Sa’d-allah b. ‘Îsa, commonly called Sa’d Chalabî, d. A. H. 945). See Ḥ. Kh. i. 477; De Jong, Catal. Codd. Acad. 160.
The beginning of the present copy is wanting. It commences with the 12th sheet (جزء), at Sû. 19, 10: ویجوز ان یکون الکاف; and concludes قال المولف وقع الاختتام بعون الملک المهیمن العلام.
Additional notes of the author on the margin.
Neatly written. Coloured lines round each page. Much injured by insects.
Described by mistake as glosses on the Kashshâf by Mulla Jalâl al-dîn. Cf. Catal. p. 221, i. 10.
2 Thus the author is called in the inscriptions of the single sheets
Koranic Science, a Commentary [85]
No full textal-Qurʼān القرآن الكريم
This manuscript is now IO Islamic B286 in the India Office collections.
[metadata: Otto Loth, A Catalogue of the Arabic Manuscripts in the Library of the India Office, (volume 1), no.85 here with further notations and hyperlinks].
85.
B 286. Size 93/4 in. by 6 in.; foll. 335. Twenty-seven lines in a page.
Annotations on the latter portion of Baiḍâwî’s Commentary (from Sû. 11), by MULLA CHALABÎ2 (i.e. Sa’d-allah b. ‘Îsa, commonly called Sa’d Chalabî, d. A. H. 945). See Ḥ. Kh. i. 477; De Jong, Catal. Codd. Acad. 160.
The beginning of the present copy is wanting. It commences with the 12th sheet (جزء), at Sû. 19, 10: ویجوز ان یکون الکاف; and concludes قال المولف وقع الاختتام بعون الملک المهیمن العلام.
Additional notes of the author on the margin.
Neatly written. Coloured lines round each page. Much injured by insects.
Described by mistake as glosses on the Kashshâf by Mulla Jalâl al-dîn. Cf. Catal. p. 221, i. 10.
2 Thus the author is called in the inscriptions of the single sheets
The ontology of Mulla Sadr Shirazi
No full textFilozofija Mulla Sadraa Shirazija, premda predstavlja sami vrhunac kasnije islamske filozofije
i sintezu ukupnog muslimanskog intelektualnog angažmana, još uvijek nije valjano istražena i
ostaje nepoznanica čak većini poznavalaca islamske filozofije. Iako je riječ o orginalnom i
opsežnom znanstvenom opusu filozofa iz Shiraza, koji nudi mogućnost dubljeg upoznavanja
sa intelektualnom baštinom muslimanskog filozofskog genija ali i nesvakidašnji okvir za
komparativni pristup i potpunije razumijevanje između Istoka i Zapada, valja kazati kako je
njegova misao neopravdano ostala u sjeni klasika islamske filozofije. Konačno, takvom stanju
značajno je doprinijela i teza o „kraju“ islamske filozofije sa smrću Averroesa, koja se
nerijetko promicala na Zapadu i koja je postala temeljna referentna pozicija pri svakoj analizi
muslimanskog mišljenja. Transcendentna filozofija (hikma al-muta'aliyya), što je termin kojim Mulla Sadra određuje
svoju misao, figurira kao svojevrsna sinteza peripatetičke filozofije Ibn Sinaa, iluminacijske
filozofije Suhrawardija, gnostičke teorije Ibn Arebija i temeljnih pozicija muslimanske
teologije. Drugim riječima, filozof iz Shiraza u svom tekstu smiruje krajnje domete filozofije
(falsafa), gnoze ('irfan) i teologije (kalam). Riječ je o onoj filozofiji koja njeguje racionalni i
demonstrativni pristup, ali koja uključuje i intelektualnu intuiciju kao integralni dio znanja.
Ontologija Mulla Sadraa, kao temeljna pozicija iz koje je mislio sve druge probleme svoje
filozofije, označava stvarnu revoluciju unutar muslimanskog filozofskog mišljenja. Naime,
njegova ontologija zagovara metafiziku bitka nasuprot metafizike biti koja je do Mulla
Sadraovog vremena imala dominantnu ulogu unutar kruga muslimanskih filozofa. To će reći
da je učenje o primarnosti egzistencije u odnosu na esenciju (asalat al-wujud) fundamentalna
pozicija Mulla Sadraove ontologije, iz koje će motriti najdublja pitanja epistemologije i
eshatologije, a čije su najizravnije implikacije učenje o gradaciji bitka kao ontološkom
ustrojstvu svega bivstvujućeg (tashkik al-wujud) i prepoznatljivo ekberijanska doktrina o
transcendentnom jedinstvu bitka (wahdat al-wujud). Cilj ovog rada je istražiti osnovne
principe Mulla Sadraove ontologije, te ukazati na orginalnost i značaj njegovog filozofskog
mišljenja. Tome će prethoditi izlaganje razvoja i temeljnih ontoloških pitanja unutar klasične
islamske filozofije. Izlaganje filozofije Mulla Sadraa, kao najznačajnijeg predstavnika
isfahanske filozofske škole iz XVI i XVII. stoljeća, vodit će nas ka uvidu u neutemeljenost
teze o „kraju“ islamske filozofije i otkrivanju kontinuiteta islamskog filozofskog mišljenja.Mulla Sadra Shirazi is the most important philosophical phenomena in later Islamic
philosophy. His philosophy presents the continuity of Muslim philosophical thought while
reversing the thesis of the end of Islamic philosophy with the death of Averroes. Since this
region doesn't contain any written studies that systematically analyze and critically present
Mulla Sadr's ontology, this paper will point to it's basic principles.
The Mulla Sadra ontology advocates metaphysics of the being, meaning the priority of
existence in respect of the essence, the unity of being as the reality hidden behind individual
forms of existence, considers the gradation of the being as the ontological structure of all
beings, reveals the man as a being-in-the-world who in death tempts its own transformation as
a new form of existence. Also, this paper will analyze Mulla Sadr's ontology compared to
earlier philosophical concepts within the Islamic thought, and point to the importance of his
overall philosophical thinking.
Islamic philosophical thought, that continued to develop in another geographical area after the
death of Averroes, although it offers a variety of ideas and a huge amount of literature, was
systematically neglected and denied in the West. The lack of knowledge of the language,
culture and views cherished within the east-Islamic intellectual environment, has led the
western man to declare them intellectually non-existent. Contrary to such attitudes, we will
point out in the example of Mulla Sadra ontology the special philosophical thinking
developed in the XVII. and XVIII. century in the territory of ancient Persia. The discovery of Mulla Sadra is important owing to the formation of Western awareness of
the vitality of Islamic philosophy after the medieval period. By the beginning of XX. century
Mulla Sadra was completely unknown in the West. Die Gottesbeweise bei Schirazi written by
Max Horten was the first work devoted to his philosophy and written by a European,
followed by another work a year after, entitled Das philosophische System von Schiraz
(1913). The first work written in English on the philosophy of Mulla Sadra, which also
represent the beginning of a new interest has come from the pen of Fazlur Rahman and titled
The Philosophy of MullaSadra (1977).
Considering the fact this is a thinker who is referred and who critically analyzes the
philosophy of Ibn Sina, Suhrawardija, Ibn Arabi and many other thinkers who have left a
significant mark in the history of Islamic philosophical thought, his thought was interesting in
the context of previous attempts of approaching theoretical concept but also the creation of new perspective of thinking. This is supported by the fact that in the wake of Mulla Sadra
philosophy a whole school of thought was created, whose teaching would later learn to be
systematically analyzed in numerous studies and publications. The views of Mulla Sadra was
later marked with the term Shirazi himself used - transcendent philosophy (al-hikma almuta'aliyyah).
The analysis of the definitions of philosophy by Mulla Sadra (hikma) reveals
that it is a view based on pure metaphysical basis attained through intellectual intuition and at
the same time presented in a rational rather than rationalistic form, through the use of rational
arguments. The analysis also reveals that it is a personal view which is linked to the
achievement and transformation of being of the person who perceives the knowledge in
question, with the proposed method for achieving the same knowledge related to religion. It is
therefore possible to talk about the three basic principles on which the transcendent theosophy
of Mulla Sadra Shirazi is based: intellectual intuition (kashf / dhawq) or illumination (ishraq),
reason and rational argumentation ( 'aql / istidlal), and religion (shari'). The synthesis
achieved on the basis of said principles aims to reconcile the knowledge that is available
through the rational philosophy, religious science and intellectual intuition.
Although Mulla Sadra dealt with issues of epistemology, ethics, fundamental and mystical
theology, the most space in his works is dedicated to the ontological problems, which is a
particular challenge for research. The entire second volume of his magnum opus of nine
volumes is dedicated to the problem of being (wujud). Mulla Sadra, standing up to
Suhrawardi – a representative of the ishraqi school, re-affirmes Ibn Sina's teaching on the
primacy of existence in relation to essence, analyzes Ibn Arabi thought and establishes the
idea of the unity of being (wahdahal-wujud), and introduces the concept of mental existence
(wujud al-dhihni ) as a manifestation of being within thinking. It also deals with the question
of God as Absolute Existence and His relationship to the world and man. In this context, it is
necessary to point to the idea of trans-substantial motion (harakat al-jawhariyyah), which will
be a necessary precondition of the forward said hierarchical observation of total reality. The focus during this research will be on the works of Mulla Sadra Shirazi, and at its most
comprehensive and most important philosophical work Al-hikmah al-muta'āliya fi al-Asfar
al-'aqliyyat al-arba'ah (The transcendent philosophy in the Four Journeys of Intellect), which
offers a valid insight into the ontology of thinkers. Besides, when it comes to the ontology of
Mulla Sadra, Kitab al-masha'ir (The Book of Metaphysical penetrations) is an inevitable
work. During the writing of this work the critical literature that includes the most important
studies made in recent years and that had to be subject to analysis of the thought of philosophers in Shiraz was consulted. By that I mean primarily the following works and
authors: Seyyed Hossein Nasr's work Sadr al-Din Shirazi and his Transcendent Theosophy
(1978), a study by Alparslan Acikgenc - Being and Existence in Sadra and Heidegger (1993),
The Philosophy of Mulla Sadr Shirazi (1975 .) by Fazlur Rahman, a remarkable feat by
Ibrahim Kalin - Knowledge in Later Islamic Philosophy: Mulla Sadra on Existence, Intellect
and Intuition (2010), Metaphysics and Islamic Philosophy by the author Fadlou Shehadi
(1982), a work by Christian Jamba - The Act of Being: The Philosophy of Revelation in Mulla
Sadra (2006), Mulla Sadra's Transcendent Philosophy (2006) by Muhammad Kamal, and a
study of a Japanese orientalist and philosopher Toshihiko Izutsu - The Concept and Reality of
Existence (2007).
The most important studies on the history of Islamic philosophy that discuss the overall
tradition of Islamic philosophical thought that were unavoidable during this research are as
follows: History of Islamic Philosophy (M. Sharif), History of Islamic Philosophy (1987) by
Henry Corbin, History of Islamic Philosophy (1996), written in collaboration by Seyyed
Hossein Nasr and Oliver Leaman, Islamic Philosophy from Its Origin to the Present (2006),
also by Nasr and the work named History of Islamic Philosophy (2004) by Majid Fakhri. The
study will also include articles published in the Proceedings of the annual international
symposium dedicated to Mulla Sadra's philosophy organized by the Research Institute in
Tehran (Sadra Islamic Philosophy Institute Research). In doing so, I particularly emphasize
the published works of eminent researchers such as Jawad Charms, Oliver Leaman, Reza
Akbarian, Hans Daiber, Hossein Ziai, Gholam Reza A'wani, Ibrahim Kalin, Nequib al-Attas,
Sajjad Rizvi, Sayyid Safavi. In this context, special importance belongs to the works of
French orientalist Henry Corbin who did plenty on the discovery of Islamic thought and for
our use unavoidable are two titles: Islam in Iran (2000) and Islamic Philosophy in Iran XVII.
and XVIII. century (2002). Methodologically speaking, a problem solving approach will primarily be applied in this
work, which involves identifying, defining and positioning clearly indicated problems from
the total Mulla Sadra philosophical and theological thinking, in order to analyze, explication
and criticism against them.
Although this is an original and extensive scientific oeuvre of a philosopher in Shiraz, which
offers the possibility of a deeper introduction to the intellectual heritage of the Muslim
philosophical genius as well as an unusual framework for a comparative approach and
complete understanding between the East and the West, we should say that his thought unjustifiably remained in the shadow of the classics Islamic philosophy, whereby primarily I
mean of al-Farabi, Ibn Sina and Ibn Rushd. We hope that this work will be an important step
in discovering the rich intellectual heritage in the later Islamic philosophy and the elimination
of stereotypes in the understanding of Islamic philosophy in general
Reflection on the Essentials of Avecinna and Mulla-Sadra's
No full textThe philosophers believe that the origin of the chain of Intellects "The primal Intellect "(Agl-al Awal) is the "First Creature ".In Islamic tradition the First Creature is called by different names such as: Intellect (Agl), The Pen (Qalam), Muhammadan Light, Muhammadan Soul Studies.This article Avicenna and Mulla Sadra's Points of view, and in this line concentrates on the problem that weather the reality of all these different expressions conform and especially, weather the fact inward of the Last prophet (Pbuh) can be the applicability of the First Creature or not.The author to tries the clarify bases of diversity of Avicenna and Mulla Sadra's opinions on this matter and belives that the differenc of the views of these two philosophers is based on their different approach to: Accepthing or rejecting the Originality of Existence and Gradating of Existencel, Pre-existence of soul, and Equality or differentiality of the essence of the Last messenger and the essence of other people
Creativity in Philosophy: A Multifaceted Approach to Education with Mulla Sadra's Thinking
No full textSolving today's problems and preparing for future uncertainties requires creativity. Creativity has been placed as one of the main axes of educational reforms in many advanced educational systems of the world. The current research, which is of a fundamental type and descriptive-analytical method, seeks to explain the solid philosophical foundations for the multifaceted theory of educational creativity presented by the author of this article based on Mulla Sadra. Mulla Sadra is one of the great Muslim philosophers. According to the findings of the present research, the theory of multifaceted educational creativity, which has environmental-social, emotional-cognitive, intellectual, educational-teaching and physical dimensions for creativity, can be based on the anthropological philosophy of Mulla Sadra, which attributes "becoming" to human nature. In this article, several practical suggestions for teachers based on the theory of multifaceted educational creativity have been presented so that teachers can take more effective steps to foster students' creativity. Also, suggestions for future researches have been provided
The Establishment of Mulla Sadra’s Philosophy: Main Concepts on Al-Hikmah Al-Muta’alliyah
No full textThe purpose of this article is to review the main concepts of Mulla Sadra’s philosophy. These ideas are the foundation of the Al-Hikmah Al-Muta'alliyah group of philosophy theory. This philosophy, along with Al-Hikmah Al-Masya'iyyah and Al-Hikmah Al-Isyraqiyah, is one of the three major groups in Islamic philosophy. This study used a descriptive analysis. The author reviews the main work of Mulla Sadra, namely Al-Hikmah Al-Muta'alliyah fil Al-Sysfar 'Aqliyah Arba'ah and another book, namely Al-Masya'ir. Secondary references are also used, such as Mulla Sadra's other works and they’re relevant to the subject of study. This study attempts to identify the six concepts that make up the philosophical theory of Al-Hikmah Al-Muta'alliyah, namely: the fundamental of wujûd (Ashalat al- Wujûd), the gradation of wujûd (Tâskîkal-Wujûd), the poverty of cause (Illîyah), the simple reality (Basith al-Haqîqah), the substance movement (al-Harakah al-Jawhayiah), and the unity of subject and object (Ittihad Aqil wa Ma'qûl). These concepts demonstrate that Mulla Sadra's philosophy has strong conceptual roots and is difficult to refute. As a result, Mulla Sadra's philosophy remains one of the most influential groups of Islamic philosophy.
 
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