Mulla Sadra Research Articles

A Critical Appreciation of Abū al-A‘lā al-Mawdūdī’s Reading of Sufism

There is a problem of persistence of anti-Sufi image of Syed Abū al-A‘lā al-Mawdūdī owing its genesis partly to tangential engagement with key doctrinal issues of Sufism and certain ambivalence regarding it in him and, more significantly, due to Mawdūdī’ scholarship’s atomistic reading of his key statements. For addressing this key problem, this paper critiques atomistic reading and explores certain background methodological issues and reflections on definitions of Sufism besides key points in his life and work. Our analysis of his work shows he entered into a dialogue with Sufism, acknowledged his debt to it, and we better approach him a contributor to the debate on Sufism and not its simplistic denier/outsider. Evidences include, among others, his moral mysticism, his respect for major Sufi Masters and celebration of his Sufi ancestry, his attempt to visit Sufi Masters, his early poetry in Sufi vein, his involvement with (and influence from) the al-Asfār al-Arba‘a of Mulla Sadra, and his reworking/appropriation of certain key Sufi themes and Sufi organizational structure in the Jamaat-e-Islami.

Denial of Causality by Hume and Answer of Commentators of Transcendent Wisdom of Mulla Sadra

Hume divides all propositions into two parts: the relations of ideas and matters of fact. He considers the first part certain and matters of fact that makes us aware of the future and can take us beyond sensory perception are uncertain. He believes all reasoning about matters of fact is based on the relation of cause and effect and the principle of uniformity of nature. Based on his especial epistemology, argues that the principle of causality is a mental habit and the principle of uniformity of nature is matter of facts must be proved by experience that its proof and argument is probable that leads to a circle and ultimately expresses his skepticism. Commentators of transcendent wisdom based on the intuitive knowledge of the soul in its own works and actions, proved the idea of causality. They have discussed the unity of sensory and sensible theory, along with the principle of self-evident of causality that these theories only explain the origin of the concept of causality and its generality. However, the main question is how can causality be attributed to objective instances? In response, we have discussed the combination and sum of reason and sense using the experimental method.

ETIKA LINGKUNGAN BERBASIS AL QUR’AN DAN KOSMOLOGI SUFISTIK MULLA ṢADRĀ

Mulla Sadra's cosmological philosophy combined with the Qur'an which is rich in spiritual values ​​can be used as a basis for building a new environmental ethic. Some of the basic principles of Mulla adrā's cosmological philosophy include: first, everything that exists, including Allah and His creation, has various hierarchies and strata of existence, which have basic and important similarities. God and His creation have an indivisible unity. Being (creation) is absolutely dependent on its Creator. Second, just as the universe with all its levels is a sign (āyah) for Allah Ta'ala, so is the Qur'an. The universe is a Big Book (Kitab Takwini), while the Qur'an is a Small Book (Kitab Tadwini). Third, as God's most perfect creation, humans have a central position and role in the hierarchy of levels of nature's existence, namely giving meaning to the reality of that existence. As the caliph of Allah, humans must do their best to maintain the balance of nature and interact fairly/correctly with other creatures (majud-majud).

Faith in God, philanthropy and foundations of criticism of religious violence in Mulla Sadra’s philosophy

This article aims at showing the potentiality of Transcendent Theosophy (Al-Hikmah Al-Muta’aliyah) in the creation of peace and denial of religious violence. Belief in Necessary Being that is identical to beauty and perfection is one of the central issues in Islamic philosophy, particularly Mulla Sadra’s Transcendent Theosophy. This belief has different stages, the highest one of which is a love-based sense of humbleness before God who is the source of beauty. Thus, faith in the thought of Mulla Sadra is one of the aesthetic categories. Surrender to such a Being leads to love in him and his effects. Thus, in Transcendent Theosophy, love in God is followed by the love in people. This love is associated with the sense of responsibility and the effort for the realisation of people’s rights. In the final part of the article under the title ‘Mulla Sadra and Confrontation of Two Types of Religious Understanding’, through the analysis of Mulla Sadra’s dialogue with a religious radical, we have criticised the discourse of religious violence and concluded that Transcendent Theosophy is a defender of human rights and a pioneer of peace and a despiser of religious violence. The most important finding of this study is that according to Mulla Sadra, religious radical interpretations are the source of the emergence of religious violence, and the solution to this problem is the promotion of rational and conscious religiosity. The method used in this research is of descriptive-analytic type.Contribution: The article brought to fore the potentiality of Islamic philosophy for the realisation of peace and the denial of religious violence. The authors analytically studied Mulla Sadra’s pacifist foundations in order to ascertain its relation with non-violence towards humans. The main contribution of this article is that the teachings of Transcendent Theosophy are very useful for creating peaceful coexistence between human beings.

Analysis of Knowledge: The Epistemic Theories in View of Avicenna and Mulla Sadra

Analysis of Knowledge: The Epistemic Theories in View of Avicenna and Mulla Sadra

STUDY OF APPROACHES, METHODS, SOURCES AND INTERPRETATION INSTRUMENTS OF MULLA SADRA

This research is carried out on some uniqueness found in the interpretation of the Al-Qur'an by Mulla Sadra, including: he is a philosopher who is the foremost in interpreting the Al-Qur'an and productive writers who have produced many works. In the hands of Mulla Sadra, the synthesis of the three Islamic intellectual schools, namely Sufi makrifat, philosophy or theosophy, and Shiite theology was finally reached, and directly reflected in the field of esoteric interpretation of the Al-Qur'an. Based on the uniqueness, the author is interested in examining it with the title: "Mulla Sadra's Interpretation Methodology (Study of Approaches, Methods, Sources and Instruments of Interpretation)". The purpose of this study is to find out and explore the methodology of the interpretation of Al-Quran Mulla Sadra, as well as describe how the approach, methods, sources and instruments of interpretation of the Al-Quran that he initiated. And to find out and criticize the application of the interpretation methodology of Al-Quran Mulla Sadra in its interpretation product. This type of research is a library research based on the book of Tafsir al-Qur'an al-Karim as a primary data source. Based on this research, we can draw the conclusion that Sadra's work is a combination of approaches and interpretive methods that have developed in the Islamic world. The advantage is that it combines two approaches, namely f irfani and philosophy. This is then considered a bridge from the different interpretive traditions in the Islamic world

Balancing between Obligation and Freedom: Mulla Sadra on Gradation of Will

Are conceptions about Omnipotent God and of Free agency of human incompatible? This puzzle almost as old as religions, has triggered a large literature in Islamic lands with various approaches that try to find a balance between omnipotence and freedom without leaving out the notions of an Omnipotent God and free agency of human. This research will present Mullā Ṣadrā’s theory as a fresh approach to the puzzle that tries to create an answer through primacy of existence and a monist philosophy that unite the concepts of will, tendency, action, agency and knowledge in the same pot as existence and the very being of the agent. Beginning of the article will present Ṣadrā’s evaluation, classification and elimination of the previous approaches in Islamic thought. And the later sections will discuss how in harmony with his general project of primacy of existence and gradational ontology places his own position on the issue.

Treating Religious Differences: Hikmah Muta’aliyah as An Alternative to Ethical Crisis in Contemporary Era

Religion is a belief system that regulates all the behavior of its adherents to realize relationships between humans in social context through spiritual values that always direct humans to will and act based on goodness by involving the analysis of reason to determine good and bad in accordance to religious orders, that each individual can avoid lust and emotions in him that describe animal behavior. Inevitably, individuals different from animal behaviors depict spiritual values in belief system trying to humanize each individuals. However, people's behavior in religious belief system in the contemporeries did not match the facts of reality. Because, every religious community creates an inclusive attitude among the various adherents of religions based on the narrow perception of humans to address differences in social contexts. As a result, every individual sees behaviors of other groups as something bad, they must be destroyed in the social environment. In order to overcome the problems that occur within the scope of religious communities, this paper aims to examine the Hikmah Muta’aliyah of Mulla Sadra to understand the behavior of religious adherents and provide solutions to ethical crises in this Contemporary time by using qualitative methodology resulting in the conclusion that the Hikmah Muta’aliyah of Mulla Sadra emphasizes the perception of reasons in presenting universal knowledge, that each individual can think openly to respond variety of differences. Accomodative thinking will create values of tolerance and humanity in the contexts of religion, that each individual can build harmonious relationship between fellow humans.Keyword : Religion, Behavior, Hikmah Muta’aliyah

Model of Soul in the Shadrian Episteme

Among critical concepts in Mulla Sadra's thought, which, of course, cannot be discussed separately between the parts. This is because the basic rules in philosophical discourse are universal traits that make it approached from various directions as a unified form of reality. One of Sadra's famous thoughts is the concept of the soul, which is related to the roots of his philosophical doctrine of being. The significance of the discussion of the soul by Mulla Sadra becomes increasingly crucial given the discourse about the soul, especially in the debate of modern European philosophy in such a way that are absurd forms in Islamic religious doctrine. Therefore, seeing the relationship between the two models of approach to the soul is not only the only way to understand the universal message of the Islamic treatise about the soul but also creates a model of dialogue volume two of Ibn Rusyd-Ghazali becoming Mulla Sadra versus Modern Europe.

Temporal Creation of the World from Mulla Sadra’s Perspective and Its Comparison with Quranic Verses and Islamic Hadith

مسئلة حدوث یا قدم زمانی عالم از مباحث مهم و محل نزاع بین حکما و متکلّمان بوده است. متکلمان اسلامی‌‌غالباً با توجه به ظاهر متون دینی معتقد به حدوث زمانی کل جهان اعم از عالم فرشتگان و عالم طبیعت شده‌اند و در مقابل آنان حکمای اسلامی‌‌مجردات و مادة اولیه عالم طبیعت را فوق زمانی دانسته و بر حدوث ذاتی تأکید داشته‌اند. ملاصدرا نیز درعین اعتقاد به حدوث ذاتی عالم بر اساس مبانی خاص خود به‌ویژه حرکت جوهری، سعی کرده نظریة خاصی را دربارة حدوث زمانی عالم مطرح کند که نه مخالف ظاهر‌آیات و روایات باشد و نه اشکالات وارد بر نظر متکلمان را داشته باشد. با توجه به موضوع مقاله، در‌این نوشتار سعی شده آیات مورد استشهاد صدرا در باب حدوث زمانی از مجموعه آثارش بررسی شود و احادیثی که می‌‌تواند در باب حدوث عالم مورد توجه قرار گیرد - هر چند متکلمان بدان نپرداخته‌اند-، در تطبیق بر نظر متکلمان یا نظر صدرا مورد تحلیل قرار گیرد. در‌این تحقیق با تحلیل‌آیات و روایات به‌این نتیجه رسیده‌ایم که هر چند ظاهر‌ایات قرآن کریم و روایات، بر مسبوق بودن عالم به عدم دلالت دارد ولی صراحتی بر حدوث زمانی کل عالم یا‌ ایجاد عالم پس از عدم آن در زمان ندارد. وجود زمان مستقل از عالم و مقدم بر عالم، علاوه بر مشکلات عقلی با ظاهر‌آیات و روایات نیز سازگار نیست؛ از‌این رو به نظر می‌‌رسد دیدگاه صدرالمتألهین از سایر دیدگاه‌ها با‌آیات و روایات مطابقت بیشتری دارد.

The Possibilities and Characteristics of the Necessary Transcendental Knowledge from the Perspective of Mulla Sadra

One of the most important topics in the view of the great philosophers is the question of the possibility and characteristics of the necessary transcendental knowledge. As one of the leading philosophers and the founder of transcendental wisdom, Mulla Sadra has argued and argued. This article aims to analyze Sadra's views on the possibility and characteristics of the necessary transcendental knowledge with an analytical approach. Examination of Sadra's views in this regard indicates that formal knowledge and Acquired Knowledge, in essence, God is impossible. But if the oneness of the uniqueness of knowledge is one can attain the right of transcendental as much as one's being is capable of, and this ontology can only be accomplished have the negative of the material and attains the highest degree of knowledge, that's mean, death.

Transcendent Philosophy of Medicine: A Deductive Synthesis According to the Transcendental Wisdom (Mulla Sadra School of Thought).

Medicine is dependent to definition of human being in all existential dimensions, and this study attempts to synthesize a philosophy of medicine based on transcendental wisdom that was instituted by Mulla Sadra (979-1045 AH /1571-1635 AD). Using implication eliciting methodology, in the paradigm of consensual qualitative research, ten main principles of transcendental wisdom were selected and described after being approved by experts (n = 13). Then, after more than 4 years of prolonged engagement using these principles, the transcendent philosophy of medicine was deductively synthesized. Afterward, to reach consensus, the results were reviewed in four panel discussions with experts (n=20). According to the transcendental wisdom, human being has four main dimensions including corpus, psyche, nous and soul and eachcontain two core aspects. These dimensions and aspects construct a real unity complex called human being (Nafs), that is the survival agent and cause of all aware and unaware biological, cognitive and behavioral capabilities in all dimensions of human existence. A holistic model of health was presented, and coherent strategies according to the ten transcendental wisdom principles were recommended in all corporeal and incorporeal aspects of human health, including environmental, biological, mental, identity-related, logical, intellectual, spiritual, ethical and social health.

KONSEP AL HIKMAH DALAM FILSAFAT MULLA SADRA

Mulla Sadra had the full name of Shadr Al-Din Muhammad Ibn Ibrahim Ibn Yahya Qawami Al-Syirazi. He was born in 1572 A.D. in Syiraz. From the relatively long Mulla Sadra's life of approximately seventy years, it can be divided into three different periods. First, the childhood and school periods in Syiraz and Isfahan. Secondly, the period of asceticism near Qum and the third, the teaching and writing period that presented the results and the fruits of the two previous periods. In his major work al-Hikmah al-Muta'aliyah fi al-Asfar al-Aqliyah al-Arba'ah, Sadra outlines the whole issue of Islamic philosophy, of the nature of God, the nature of the universe and the fate of mankind. One of the important and interesting of Sadra is his view of the movement of the Subatansi (al-Harakah al-Jauhariyah) that speaks of the occurrence of changes in the form of the universe.

The Concept of Spiritual Humanism in Mulia Sadra’s Philosophi: an Analysis Study of the Existence of Modern Humans

This paper is a review of Mulla Sadra's thought library about the concept of spiritual humanism and its significance to human existence in the modern era. This paper aims to find out the meaning, principles, and nature of humanism in Mulla Sadra's views through his main work entitled al-Asfar al-Arba'ah and some research on Mulla Sadra's philosophical thinking. By using philosophical descriptive analysis, it can be concluded that the concept of Mulla Sadra's humanism is studied and explored through the discourse of the soul. The implication, humans know and realize the existence of immaterial aspects in their existence is perfect. In addition to knowing that there is a material aspect to human existence, the humanism concept in Mulla Sadra's view is to criticize the views of western philosophers, such as Jean Paul Sartre and Fredrich Nietzsche who view human existence based on material awareness. As a result, human existence is seen through the material side. The implication, human awareness is limited. In the modern era, the majority of people understand their existence as offered by western philosophers, so that the majority of people do not have awareness in realizing and knowing their existence, as they should. In addition, the views of western philosophers on material awareness in human existence cause freedom of will. Freedom of will in the western view causes dehumanism, because it prioritizes emotional aspects and passions in increasing human existence. The results of this paper to provide solutions in raising awareness of human existence, especially regarding the meaning, principles and nature of humanists in the modern era. The more aware humans are of humanist meaning and nature, the higher human existence will be. The implication, humans can reach the level of perfection in themselves without any restrictions. From these various explanations, the author hypothesizes that the concept of spiritual humanist Mulla Sadra can increase human existence and provide solutions to the crisis of human existence in the modern era.

Transcendent Philosophy: A Comparative Study on Mulla Sadra and Kant

In this paper, the author attempts to talk about the truth and objectivity of propositions in practical philosophy through a comparative method and the investigation of the philosophical principles of Kant and Mulla Sadra so as to feature the significance of the standards of the Transcendent Philosophy and investigates the view of both philosophers. It is also an investigation of Kant's refusal of presence as a genuine predicate, from one perspective, and Mulla Sadra's affirmation and exhibition of such predicates, on the other.

A Comparative Study of Pleasure in Thomas Aquinas and Mulla Sadra’s theories of Happiness

A Comparative Study of Pleasure in Thomas Aquinas and Mulla Sadra’s theories of Happiness

Transcendental Epistemology Study of Philosophy of Wisdom Muta'aliyah Mulla Sadra

The aim of the study is to find out Transcendental Epistemology by using Muta'aliyah Mulla Sadra. This study used qualitative research methodology. The result of the study is Mullâ Shadrâ system is different from the emphasis on specific aspects of "rationality" as it is now does not mean that its founder understands it as "irrational" nor is it given to "mystical experience". But the system emphasizes a world view that intuitive vision is an inseparable part of knowledge. With this method, knowledge or wisdom is obtained not only that is generated by the power of reason but also through spiritual enlightenment, and all of that is then presented in rational form using rational arguments. For Mullâ Shadrâ, knowledge or wisdom is not only to enlighten cognition but also realization; change the form of the recipient of enlightenment itself and realize the knowledge gained so that the transformation of form occurs. All that cannot be achieved except by following the Shari'a, so a thought must hook the infant method in its system.

Transcendental Epistemology Study of Philosophy of Wisdom Muta'aliyah Mulla Sadra

The aim of the study is to find out Transcendental Epistemology by using Muta'aliyah Mulla Sadra. This study used qualitative research methodology. The result of the study is Mullâ Shadrâ system is different from the emphasis on specific aspects of "rationality" as it is now does not mean that its founder understands it as "irrational" nor is it given to "mystical experience". But the system emphasizes a world view that intuitive vision is an inseparable part of knowledge. With this method, knowledge or wisdom is obtained not only that is generated by the power of reason but also through spiritual enlightenment, and all of that is then presented in rational form using rational arguments. For Mullâ Shadrâ, knowledge or wisdom is not only to enlighten cognition but also realization; change the form of the recipient of enlightenment itself and realize the knowledge gained so that the transformation of form occurs. All that cannot be achieved except by following the Shari'a, so a thought must hook the infant method in its system.

Pemikiran Mulla Sadra tentang Al-Hikmah Al-Muta’aliyah dan Relevansinya dengan Pendidikan Islam

After the Peripatetic philosophy conflict (hikmah al-masysya'i) and illuminationalist philosophy (hikmah isyroqi), came a new philosophy school born in Persia, known as transcendental philosophy (Hikmah al-Muta'aliyah). The Hikmah al-Muta'aliyah was brought by Mulla Sadra, the synthesis of the previous second stream, and the illuminating philosophy of the Philosophy. In this case, Hikmah al-Muta'aliyah has given a new breakthrough, with the concept of ashalah al-wujud, wahdatul wujud, tasykik al-wujud wujud az-zihni, wahid laa yashduru minhu illa al-wahid and al-harakah al-jauhariyyah and also illustrated by the process of God's remission through the concept he wrote down. in his monumental work four trips to God namely; al-Hikmah al-Muta'aliyah fi al-Asfar al-‘Aqliyah al-Arba'ah. Al-Hikmah Muta'aliyah al-Sadra is a synthesis of intellectual illumination (isyroqi), punishment and rational evidence ('aql, burhan or istidlal) as well as religion and revelation. Sadra agrees that perfect knowledge is rational knowledge, combined with spiritual experience that can be obtained by those who follow the text of the Qur'an and al-Hadith. The source of knowledge is the text of the Qur’an, al-Hadith and the sayings of the imams and scholars combined with the experience of intuition and punishment. In accepting knowledge, the most appropriate method is that Kasf is supported by the reasons and interpretations of religious texts. Hikmah al-Muta'aliyah is considered the most important for Islamic philosophy, Islam which gives the highest philosophy, which is supported by Bayani, ‘Irfani and Burhani in his analysis.

An Explanation and Assessment of "The Soul in its Unity is all Faculties" from Mulla Sadra s Viewpoint

An Explanation and Assessment of "The Soul in its Unity is all Faculties" from Mulla Sadra s Viewpoint