Abstract
Mullā Ṣadrā’s discourse in the discourse of Islamic philosophy is only limited to ontological and epistemological aspects. There has not been much further investigation into Ṣadrā’s philosophy. This causes Ṣadrā’s philosophy to dwell only in the theoreticalmetaphysical realm. If we look further, Ṣadrā’s philosophy also has a relationship with the natural sciences and the humanities. Through the concept of al-harakaḧ al-jawhariyaḧ Ṣadrā explains this. Al-Harakaḧ al-jawhariyaḧ as the embodiment of the principle of existence (aṣālaḧ al-wujūd) is not only Ṣadrā’s ontology but as Islamic original thought in solving ontological problems since ancient times. Al-Harakaḧ al-jawhariyaḧ or substance motion is an immaterial gradual motion in every existenceentity, both material and non-material existence. Each mawjūd entity is an existence that experiences motion to point to one point, namely perfection. This perfection is in an immaterial state in every hierarchical reality of existence. Every existence, both human and natural, will move towards this essential perfection. This article will reveal that alharakaḧ al-jawhariyaḧ is a motion in the context of improvement in terms of substance and accident. It is also through this concept that Ṣadrā shows his relation to the natural sciences and humanities. This relationship is in the form of proving the existence of God, the creation of nature, and the social relations of society. This research is based on library research with a descriptive analysis method and holistic approach. In the end, al-harakaḧ al-jawhariyaḧ has a broad relationship in existence and all existing entities
Highlights
Mullā Ṣadrā, who is known as the leader of Islamic philosophy, has introduced his theory as an original Islamic thought
Ṣadrā’s philosophy has a relationship with the natural sciences and the humanities
Each mawjūd entity is an existence that experiences motion to point to one point, namely perfection
Summary
Mullā Ṣadrā, who is known as the leader of Islamic philosophy, has introduced his theory as an original Islamic thought. What it does is a synthesis of various previous schools of thought, both peripatetic (masyā’iyyaḧ), intuition (‘irfānī), and illumination (isyrāqī). Ṣadrā takes his premise on this singularity.. Ṣadrā takes his premise on this singularity.1 His thoughts at the same time answer various philosophical problems that have not been resolved in historical roots. The fruit of his thoughts has become a new study even though it is slowly known and bummed in today’s times. It is not wrong if the Ṣadrian Islamic philosophy becomes a prophetic philosophy that comes from Islamic teachings.
Sign-in/Register to view highlights & summary Sign-in/Register to access full text options 
Talk to us
Join us for a 30 min session where you can share your feedback and ask us any queries you have
Schedule a callDisclaimer: All third-party content on this website/platform is and will remain the property of their respective owners and is provided on "as is" basis without any warranties, express or implied. Use of third-party content does not indicate any affiliation, sponsorship with or endorsement by them. Any references to third-party content is to identify the corresponding services and shall be considered fair use under The CopyrightLaw.
