Sadr al-Din, Muhammad ibn Ibrahim al-Shirazi (best known as Mulla Sadra and Sadr al-Muta’allihin) is a well-known Shiite philosopher, mystic, and exegete of the Qur’an, who led the Iranian cultural renaissance in the 17th century. He is the foremost representative of the illuminationist, or Ishrāqī, school of philosopher-mystics and one of the world’s greatest philosophers. In the opinion of Professor Oliver Leaman, Mulla Sadra is arguably the single most important and influential philosopher in the Muslim world in the last four hundred years[1]. Mulla Sadra’s personality embodied a harmonious balance between intellect and spirit, reason and intuition, leaving a lasting legacy that continues to inspire seekers of knowledge and spiritual truth.
His Lineage and Titles
Mulla Sadra, also known as Sadr al-Din Muhammad al-Shirazi, was born in 979 AH/1571 in Shiraz[2], Iran, during the Safavid dynasty[3]. His father was Khwajah Ibrahim Qavami, who was a knowledgeable and extremely faithful politician. As the ruler of the vast region of Fars Province, Khwajah was rich and held a high position. However, he had no children, but after much prayer and supplication, God gave him a son, who was Khwajah’s only child. He was named Muhammad but called Sadra. Years later, Sadra was nicknamed “Mulla”, that is, “great scientist”. He was later given the nickname “Sadr al-Muta’allihin” for his approach to philosophy that combined an interest in theology and drew upon insights from mystical intuition.
His Personality
Mulla Sadra’s personality reflected a blend of intellectual rigour, spiritual depth, and humility. As a scholar, he demonstrated a tireless dedication to philosophical inquiry, constantly seeking to deepen his understanding of the nature of reality. His writings reveal a profound reverence for knowledge and a commitment to rigorous intellectual exploration.
At the same time, Mulla Sadra was deeply spiritual, drawing inspiration from the mystical tradition of Sufism and emphasizing the importance of inner spiritual transformation. He believed that true wisdom transcends mere intellectual understanding and requires a profound spiritual awakening.
Despite his towering intellectual stature, Mulla Sadra remained humble and open-minded, engaging with diverse philosophical traditions and welcoming dialogue with scholars of different backgrounds. He valued intellectual honesty and integrity, striving to reconcile apparent contradictions and seeking truth wherever it may be found.
His Education
Mulla Sadra received his early education in Shiraz, Iran, studying Islamic jurisprudence, theology, and philosophy under renowned scholars of his time[4]. He later travelled to Isfahan, the intellectual centre of Iran, where he furthered his studies and became acquainted with various philosophical traditions, including the works of Aristotle, Avicenna, and Sufi mysticism. His education laid the foundation for his later philosophical synthesis and profound contributions to Islamic philosophy.
Mulla Sadra’s education was deeply influenced by the intellectual environment of his time, particularly in Isfahan, where he had access to a rich array of philosophical and theological texts. He studied under prominent scholars such as Mir Damad, who introduced him to the teachings of the School of Isfahan, a major philosophical movement in Iran during the Safavid era.
Under Mir Damad’s guidance, Mulla Sadra delved into the works of Islamic philosophers like Avicenna and Suhrawardi, as well as the mystical tradition of Sufism. He also engaged with the philosophical ideas of Western thinkers like Aristotle, Plotinus, and Plato, which broadened his philosophical horizons.
Mulla Sadra’s education was not limited to traditional Islamic disciplines; he was also well-versed in mathematics, astronomy, and other sciences of his time. His comprehensive education equipped him with the tools to develop his own philosophical system, which synthesized various strands of thought into a cohesive framework known as the Transcendent Philosophy (al-hikmah al-muta’aliyah).
Throughout his life, Mulla Sadra continued to refine his philosophical ideas through teaching, writing, and engaging in intellectual debates. His profound insights and original contributions to Islamic philosophy earned him a revered status among scholars and philosophers, both in his time and in later generations.
After his studies in Isfahan, Mulla Sadra returned to Shiraz where he taught in Khan Seminary[5]. However, some scholars in Shiraz offended him. Therefore, he left Shiraz for Kahak, a village around Qom, where he was isolated from people for years. After this, he started to write his works and establish his own philosophical school until his death[6].
His Teachers
Sadra studied the preliminaries under his father in Shiraz. When his father died, he moved to Isfahan -the then Safavid capital with flourishing seminary schools. The two prominent among his teachers were Baha’ ad-Din al-`Amili (d. 1030/1620) and Sayyid Muhammad Baqir Mir Damad (d. 1041/1631), whom he accompanied when the Safavid capital was transferred from Qazvin to Isfahan in 1596 CE / 1006 AH[7]. He studied philosophy and other reflective disciplines under Mir Damad and traditional disciplines such as Fiqh and hadith from Baha’ al-Din al-‘Amili. Then, he received permission (for teaching and other positions) from the two teachers[8].
His Literary Works
Mulla Sadra wrote extensively throughout his life, producing a significant body of work that encompasses various philosophical, theological, and mystical topics. Some of his most notable literary works[9], presented in a sequential order based on his life, include:
1. “Sharh al-Hidayah” (Commentary on the Guidance): One of his early works, a commentary on the “Asfar” (The Book of Healing) of Avicenna.
2. “Hashiyah al-Isharat wa al-Tanbihat” (Marginal Notes on the “Pointers” and the “Reminders”): A commentary on the works of Ibn Sina (Avicenna), demonstrating his engagement with the Peripatetic tradition.
3. “Asfar al-Arba’ah” (The Four Journeys): Mulla Sadra’s magnum opus, a monumental philosophical work in which he presents his own philosophical system known as Transcendent Philosophy. It consists of four main parts: The Spiritual Journey, The Imaginal Journey, The Divine Wisdom, and The Resurrection and the Afterlife.
4. “Al-Hikmat al-Muta’aliyah fi’l-Asfar al-Arba’ah” (The Transcendent Wisdom in the Four Journeys): An exposition and elaboration of the philosophical ideas presented in “Asfar al-Arba’ah.”
5. “Al-Masha’ir” (The Metaphysical Penetrations): A collection of treatises on various metaphysical topics, including existence, causality, and knowledge.
6. “Al-Tafsir al-Qur’an al-Karim” (The Commentary on the Noble Qur’an): Mulla Sadra’s commentary on the Qur’an, reflects his philosophical and mystical insights into the scripture.
7. “Al-Hikmat al-‘Arshiyyah” (The Wisdom from the Divine Throne): A philosophical treatise exploring the concept of divine wisdom and its manifestation in the cosmos.
8. “Al-Shawahid al-Rububiyyah” (The Substantial Proofs of Divine Lordship): A theological work in which Mulla Sadra presents arguments for the existence of God and discusses theological issues.
His Death
Mulla Sadra died at the age of 70 in 1050/1640-1 when he was on his way to, or back from, hajj for the seventh time. However, the exact circumstances surrounding his death may not be extensively documented.
His Unique Contributions
Mulla Sadra made several unique contributions to Islamic philosophy, which distinguish his work from that of his predecessors and contemporaries. However, in addition to philosophical works, he also wrote some works concerning the exegesis of the Quran and the interpretation of Usul al-kafi. Meanwhile, some of his key contributions include:
1. Existentialism and the Doctrine of Substantial Motion: Mulla Sadra introduced the concept of “substantial motion” (al-harakat al-jawhariyyah), which posits that existence is not static but continuously and dynamically unfolding[10]. This idea challenges the Aristotelian notion of accidental change and instead emphasizes the continuous transformation of substances. It forms the cornerstone of his ontology and provides a novel understanding of the nature of being.
2. Doctrine of the Unity of Existence (Wahdat al-Wujud): Building upon the mystical tradition of Ibn Arabi, Mulla Sadra developed his own interpretation of the doctrine of the Unity of Existence. He argued that there is only one ultimate reality, which is the Necessary Being (God), and all existence emanates from and returns to this divine source. This doctrine emphasizes the fundamental unity and interconnectedness of all things.
3. Transcendent Philosophy (al-Hikmah al-Muta’aliyah): Mulla Sadra formulated his own philosophical system, known as Transcendent Philosophy, which integrates elements of theology, mysticism, and philosophy. This system seeks to provide a comprehensive understanding of reality, bridging the gap between intellectual knowledge and spiritual intuition. It emphasizes the importance of intuitive knowledge (ma’rifah) alongside rational inquiry.
4. Integration of Sufism and Philosophy: Mulla Sadra synthesized the insights of Sufism (Islamic mysticism) with the rational methods of philosophy. He viewed mystical experiences as a legitimate source of knowledge and sought to reconcile the experiential insights of Sufi mystics with the intellectual rigour of philosophical inquiry. This integration of mystical and philosophical approaches is a distinctive feature of his thought.
5. Epistemological Innovations: Mulla Sadra developed a unique epistemology that emphasizes the role of intuition (shuhud) and unveiling (kashf) in acquiring knowledge of ultimate reality. He argued that certain truths cannot be grasped through discursive reasoning alone but require direct spiritual insight. This epistemological stance reflects his emphasis on the importance of inner spiritual transformation in the pursuit of knowledge.
Conclusion
Mulla Sadra was a prominent Islamic philosopher known for his synthesis of Islamic theology, mysticism, and philosophy. His philosophy revolves around the concept of “existentialism” and the idea of the continuous creation of the world by the continuous emanation of existence from the Necessary Being (God). He emphasized the importance of intuition and mystical experience in understanding reality.
He was a towering figure in Islamic philosophy, known for his profound insights, innovative ideas, and spiritual depth. His philosophical system, known as Transcendent Philosophy, represents a synthesis of Islamic theology, mysticism, and philosophy, offering a comprehensive framework for understanding reality. Through his unique contributions such as the doctrine of substantial motion, the unity of existence, and the integration of Sufism with philosophy, he left an indelible mark on the intellectual landscape of the Islamic world. His unique contributions to Islamic philosophy have had a profound and lasting impact, influencing subsequent generations of scholars and shaping the development of Islamic thought, reaffirming his status as one of the most influential thinkers in the history of Islamic thought.
References
[1] . Leaman (2013), Islamic Philosophy, p.146.
[2] . Rizvi, Sajjad (2002), Reconsidering the life of Mulla Sadra Shirazi, p. 181.
[3] . Sadr al-Din al-Shirazi, Muhammad ibn Ibrahim, Tafsir al-Qur’an al-Karim, p. 3.
[4] . Ayatollahi, Hamidreza (2005). The Existence of God: Mulla Sadra’s Seddiqin Argument versus Criticisms of Kant and Hume 2005, p. 12
[5] . Rizvi, Sajjad (2002), Reconsidering the life of Mulla Sadra Shirazi, p. 181.
[6] . MacEoin, D. “Mullā Ṣadrā S̲hīrāzī Ṣadr al-Dīn Muḥammad b. Ibrāhīm Ḳawāmī S̲h̲īrāzī”. Encyclopaedia of Islam, Second Edition. Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs.
[7] . Ayatollahi, Hamidreza (2005). The Existence of God: Mulla Sadra’s Seddiqin Argument versus Criticisms of Kant and Hume 2005, p. 18.
[8] . Ayatollahi, Hamidreza (2005). The Existence of God: Mulla Sadra’s Seddiqin Argument versus Criticisms of Kant and Hume 2005, p. 13.
[9] . cf. Rizvi, Sajjad, “Mulla Sadra”, The Stanford Encyclopedia of Philosophy (Spring 2021 Edition), Edward N. Zalta (ed.), URL = <https://plato.stanford.edu/archives/spr2021/entries/mulla-sadra/>.
[10] . Kamal, Muhammad (2006), Mulla Sadra’s Transcendent Philosophy, pp. 9, 39.
