Tradition and Islamic Philosophy: Some Recent Urdu Publications on Mullā Ṣadrā

Sajjad Rizvi

doi:10.1163/26659050-12340002

Abstract

Abstract The reception of Mullā Ṣadrā in South Asia began soon after his death through the dissemination and commentary culture on his Sharḥ al-Hidāyah that was adopted into the Dars-e Niz̤āmī pedagogy in the eighteenth century. However, the modern reception of his thought in Urdu has been somewhat removed from that initial scholastic engagement. I examine four modalities of this reception: translation of his major work the Asfār; analytic engagement by a philosophy doctorate; triumphalism in the literary sphere; and responses to the intellectual challenge of the West by a Shiʿi seminary student. I attempt to show that these varied receptions are indicative of trends and developments in the modern intellectual history of Pakistan.

Highlights

The reception of Mullā Ṣadrā in South Asia began soon after his death through the dissemination and commentary culture on his Sharḥ al-Hidāyah that was adopted into the Dars-e Nizāmī pedagogy in the eighteenth century
While almost by definition an elite and rather restricted event, the conference demonstrates the two tendencies of interest in Mullā Ṣadrā in contemporary Urdu literary culture in South Asia: first, a continuation of the focus on the rational disciplines of the seminary in North India, on the maqūlāt within the pedagogy known as the Dars-e Nizāmī; and, second, a modern interest in philosophy within learned culture—further motivated by the rise of the philosophy of Mullā Ṣadrā in Iran since 1979—attempting to find an “Islamic philosopher” who can be championed in identity politics to illustrate that Muslims, especially Pakistanis, can do philosophy.[3]
While it is evident that in a post1979 period, the public debate on Islam, reason, and authenticity has become more sectarianized, it is striking that such an event and attempt to disseminate Mullā Ṣadrā in contemporary Pakistan has not sought to restrict its scope to the Shii communities or Shii intellectuals alone.[4]

Summary

Introduction

The reception of Mullā Ṣadrā in South Asia began soon after his death through the dissemination and commentary culture on his Sharḥ al-Hidāyah that was adopted into the Dars-e Nizāmī pedagogy in the eighteenth century.

Results

Conclusion