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Explores the philosophy of Mulla Sadra Shirazi.

This study looks at how the seventeenth-century philosopher Sadr al-Din al-Shirazi, known as Mulla Sadra, attempted to reconcile the three major forms of knowledge in Islamic philosophical discourses: revelation (Qur'an), demonstration (burhan), and gnosis or intuitive knowledge ('irfan). In his grand synthesis, which he calls the 'Transcendent Wisdom', Mulla Sadra bases his epistemological considerations on a robust analysis of existence and its modalities. His key claim that knowledge is a mode of existence rejects and revises the Kalam definitions of knowledge as relation and as a property of the knower on the one hand, and the Avicennan notions of knowledge as abstraction and representation on the other. For Sadra, all these theories land us in a subjectivist theory of knowledge where the knowing subject is defined as the primary locus of all epistemic claims. To explore the possibilities of a 'non-subjectivist' epistemology, Sadra seeks to shift the focus from knowledge as a mental act of representation to knowledge as presence and unveiling. The concept of knowledge has occupied a central place in the Islamic intellectual tradition. While Muslim philosophers have adopted the Greek ideas of knowledge, they have also developed new approaches and broadened the study of knowledge. The challenge of reconciling revealed knowledge with unaided reason and intuitive knowledge has led to an extremely productive debate among Muslims intellectuals in the classical period. In a culture where knowledge has provided both spiritual perfection and social status, Muslim scholars have created a remarkable discourse of knowledge and vastly widened the scope of what it means to know. For Sadra, in knowing things, we unveil an aspect of existence and thus engage with the countless modalities and colours of the all-inclusive reality of existence. In such a framework, we give up the subjectivist claims of ownership of meaning. The intrinsic intelligibility of existence, an argument Sadra establishes through his elaborate ontology, strips the knowing subject of its privileged position of being the sole creator of meaning. Instead, meaning and intelligibility are defined as functions of existence to be deciphered and unveiled by the knowing subject. This leads to a redefinition of the relationship between subject and object or what Muslim philosophers call the knower and the known.

Exploring the thought of Mulla Sadra Shirazi, an Iranian Shi'ite of the seventeenth century: a universe of politics, morality, liberty, and order that is indispensable to our understanding of Islamic thought and spirituality.

This work marks the meeting point of three different traditions of the Shi‘i-Islamic thought: philosophical, mystical, and theological. In this book, Mulla Sadra masterfully analyses the creed of false mystics and those groups of philosophers whom he named as disgraceful impious sophists. The work deals with the most crucial issues of metaphysics, encompassing ontology, cosmology, epistemology, psychology and spiritual wayfaring, the attributes of the pious, and some homiletic advice. It stresses the importance of virtue and spiritual exercises on the true Sufi path while presenting Mulla Sadra’s own metaphysical commentary inspired by the Holy Qur’an.

Mulla Sadra is one of the most important Islamic philosophers after Avicenna. In this exploration of his philosophy, Sajjad H. Rizvi examines the central doctrine of the modulation of being, and contextualises his work within the intellectual history of philosophical traditions in the Islamic East. Reading and critiquing the works of Mulla Sadra from an analytical perspective, this book pays particular attention to his text the Asfar, a work which, due to its complexity, is often overlooked. Looking at the concept of philosophy as a way of life and a therapeutic practice, this book explores the paradigm of the modulation of being in the philosophical method and metaphysics of Mulla Sadra and considers its different manifestations. Rizvi relates his philosophy to larger trends and provides a review of the field, charting and critiquing the discussion on the topic to date and exploring recent thought in this direction, to show how Sadrian thought was addressed well into the 19th and 20th centuries. This major contribution to the study of Mulla Sadra and the intellectual life of the Safavid period fills an important gap in the field of Sadra studies and Islamic philosophy, and is indispensable to students of philosophy, religion and Islamic studies, and Islamic philosophy in particular.

This volume translates Brentano’s intentionality into medieval psychological and ontological discussions through Sadrian theories of sense perception and mental existence. Applying a new methodology, it reframes various parts of Sadrian theory around the problem of intentionality, which results in a refreshed reading of the philosopher Mulla Sadra. The book starts out by defining intentionality problem and discussing the historiography of Brentano’s conceptualization. It examines immateriality, content and aboutness, and sense perception. In its conclusion, the book claims that intentionality in Mulla Sadra combines ontological and psychological realities and that as a result of Sadrian monism, the intentionality, intentional object, the agent, and the reality are different versions of same reality.