{"id":182,"date":"2010-04-30T01:54:32","date_gmt":"2010-04-30T01:54:32","guid":{"rendered":"http:\/\/iranianstudies.org\/fa\/?p=182"},"modified":"2010-06-19T16:18:11","modified_gmt":"2010-06-19T16:18:11","slug":"182","status":"publish","type":"post","link":"https:\/\/iranianstudies.org\/fa\/1389\/02\/10\/182\/","title":{"rendered":"The Fundamental Principles of Mulla Sadra&#8217;s Transcendent Philosophy"},"content":{"rendered":"<p style=\"text-align: center;\" dir=\"ltr\"><span style=\"font-size: x-large;\">The Fundamental Principles of  Mulla Sadra&#8217;s Transcendent Philosophy<\/span><\/p>\n<p style=\"text-align: center;\" dir=\"ltr\"><a href=\"http:\/\/iranianstudies.org\/fa\/wp-content\/uploads\/2010\/06\/The-fundamental-principles-Akbarian.jpg\"><img loading=\"lazy\" decoding=\"async\" class=\"aligncenter size-thumbnail wp-image-183\" title=\"The fundamental principles - Akbarian\" src=\"http:\/\/iranianstudies.org\/fa\/wp-content\/uploads\/2010\/06\/The-fundamental-principles-Akbarian-150x150.jpg\" alt=\"\" width=\"166\" height=\"176\" \/><\/a><\/p>\n<p style=\"text-align: center;\" dir=\"ltr\"><span style=\"font-size: x-large;\">Reza Akbarian<\/span><\/p>\n<p style=\"text-align: center;\" dir=\"ltr\"><span style=\"font-size: x-large;\"><br \/>\n <\/span><\/p>\n<ul>\n<li style=\"text-align: center;\" dir=\"ltr\"><span style=\"font-size: large;\"><strong>Paperback:<\/strong> 316 pages<\/span><\/li>\n<li style=\"text-align: center;\" dir=\"ltr\"><span style=\"font-size: large;\"><strong>Language<\/strong> English<\/span><\/li>\n<li style=\"text-align: center;\" dir=\"ltr\"><span style=\"font-size: large;\"><strong>ISBN-10:<\/strong> 1441580794<\/span><\/li>\n<li style=\"text-align: center;\" dir=\"ltr\"><span style=\"font-size: large;\"><strong>ISBN-13:<\/strong> 978-144158079<\/span><\/li>\n<\/ul>\n<p style=\"text-align: center;\" dir=\"ltr\"><span style=\"font-size: x-large;\">to purchase hardcover <a href=\"http:\/\/www.amazon.co.uk\/Fundamental-Principles-Sadras-Transcendent-Philosophy\/dp\/1441580808\/ref=sr_1_3?ie=UTF8&amp;s=books&amp;qid=1276962928&amp;sr=1-3\" target=\"_blank\">click here<\/a><\/span><\/p>\n<p style=\"text-align: center;\" dir=\"ltr\"><span style=\"font-size: x-large;\">To purchase paperback <a href=\"http:\/\/www.amazon.co.uk\/Fundamental-Principles-Sadras-Transcendent-Philosophy\/dp\/1441580794\/ref=sr_1_2?ie=UTF8&amp;s=books&amp;qid=1276962928&amp;sr=1-2\">click here<\/a><\/span><\/p>\n<p style=\"text-align: center;\" dir=\"ltr\"><span style=\"font-size: x-large;\"><br \/>\n <\/span><\/p>\n<p dir=\"ltr\"><span style=\"font-size: large;\">Mulla Sadra, known also  as Sadr al-Muta\u2019allihin, the greatest Iranian-Muslim philosopher and  founding father of the \u2018Transcendent Philosophy\u2019, was born in Shiraz,  Iran in the year 1571 and died in 1641. His writings focus on philosophy  and commentaries on the Qur\u2019an and Al-Usul Al-Kafi. His most important  philosophical writings include Al-Asfar Al-Arba\u2018at Al-\u2018Aqliyyah,  Al-Shawahid Al-Rububiyya, Al-Hikamat Al-\u2018Arshiyya, Kitab Al-Masha\u2018ir,  and Al-Mabda\u2019 wa Al-Ma\u2018ad.   The present work consists of five chapters, written on two categories:  The Transcendent Philosophy and Mulla Sadra&#8217;s School, and Comparative  Studies of Mulla Sadra and Other Philosophers. <!--more-->Several years of work  enabled Dr Akbarian to complete some parts of this project, which  concerns the relation of Mulla Sadra to the totality of the Islamic  tradition, and the characteristics of his \u2018Transcendent Philosophy\u2019  being used in its original sense. We hope, therefore, that in this form  the work will serve as a complete intro\u00acduction to the teachings of Sadr  al-Muta&#8217;allihin in philosophy, as well as aid in making better known  the doctrine of Mulla Sadra in synthesising between revelation,  illumination and ratiocination in a world which is suffering so  grievously as a result of it having separated these paths to the Truth  from each other. Chapter One of this book discusses the question of what \u2018Transcendent  Philosophy\u2019 is. When we turn to the writings of Mulla Sadra himself, we  do not find any passages in which he explicitly designates his own  school as \u2018Transcendent Philosophy\u2019 (al-hikmat al-muta&#8217;aliyah). Mulla  Sadra expands the mean\u00acing of falsafah to include the dimension of  illumination and realisation as implied by the ishraqi and also Sufi  understanding of the term. For him, as for his contemporaries as well as  most of his successors, falsafah or philosophy was perceived as the  supreme science of ultimately divine origin, derived from \u2018the niche of  prophecy\u2019, and the hukama&#8217; as the most perfect of human beings, standing  in rank only below the prophets and Imams.  This conception that philosophy deals with discovering the truth  concerning the nature of things, and that it combines mental knowl\u00acedge  with the purification and perfection of one&#8217;s being, has lasted to this  day wherever the tradition of Islamic philosophy has continued; it is in  fact embodied in the very being of the most eminent representatives of  the Islamic philosophical tradition thus far. Both their works and their  lives were testimony, not only to over a millennium of concern by  Islamic philosophers with regards to the meaning of the concept and the  term \u2018philosophy\u2019, but also to the significance of the Islamic  definition of philosophy as that reality which transforms both the mind  and the soul and which is ultim\u00acately never separated from the spiritual  purity and ultimately, the sanctity that the very term hikmah implies  in the Islamic context. Chapter Two, \u201cBeing and its various polarizations\u201d, consists of four  sections: 1. Existence as a Predicate; 2. The Metaphysical Distinction  between \u2018Quiddity\u2019 and \u2018Existence\u2019 (The Fundamental Principle of Ibn  Sina&#8217;s Ontology); 3. The Principle of Primacy of \u2018Existence\u2019 over  \u2018Quiddity\u2019 and its Philosophical Results; 4. Mulla Sadra&#8217;s Proof of  God&#8217;s Existence (Burhan-e Siddiqin\/The Argument of the Righteous).  The question of \u2018existence as a predicate\u2019 enjoys an outstanding  significance from the historical and comparative point of view. Kant,  the eminent German philosopher, claimed that existence could not be a  real predicate for its own subject since existence is not a concept that  could add anything to an object. According to Kant, existence in its  logical sense is, merely, copula (rabit) rather than either of the  terms. The copula of the proposition on the other hand, does not  indicate something that owns a real referent. Its exclusive role is,  rather, to establish a nexus between the predicate and the subject.  Mulla Sadra accepts existence as an independent and predicable concept.  His words on the simple proposition \u2018A exists\u2019 are similar, in a way, to  that of Kant\u2019s, and different in another way. The content of this  proposition is the affirmation and realisation of the subject, and not  the affirmation of something for the subject; in this way, he is  unanimous with Kant. However, since &#8211; relying on the primacy of  existence &#8211; he proves that what has reality in the external world is  existence and not quiddity, here he differs from Kant. According to him,  quiddity is a mentally-posited thing, which is either abstracted from  the limits of existence or is the manifestation of the limits of  existence within the mind. The section titled \u201cThe Metaphysical Distinction between \u2018Quiddity\u2019 and  \u2018Existence\u2019\u201d introduces some of the fundamental principles of Ibn Sina\u2019s  ontology, focusing upon his distinction between existence and essence  in contingent beings in order to bring out the radical contingency of  all-other-than-God. Some central implications of this doctrine,  including the proof of God as the necessary existent, are drawn out.  This section studies the question of existence from Ibn Sina&#8217;s point of  view in order to clarify the reason why the metaphysical difference  between \u2018quiddity\u2019 and \u2018existence\u2019, which was neglected by Aristotle,  was the main concern of Ibn Sina. Further, it explores the reason why  this problem, that the Islamic philosophy has taken grand steps in this  way and towards its consequences and correctness, was the basis of Ibn  Sina&#8217;s ontology.  In the section \u201cThe Principle of Primacy of \u2018Existence\u2019 over \u2018Quiddity\u2019  and its Philosophical Results\u201d, Mulla Sadra considers \u2018Being\u2019 (wuj\u00fbd) as  the most important issue in his philosophical deliberations. The views  of Mulla Sadra on existence include a precise and masterly system based  on the principle of \u2018primacy of existence over quiddity\u2019 (asalat  al-wuj\u00fbd) or the issue of the \u2018principiality of existence\u2019. The issue of  the principiality of existence is a firm philosophical idea that has  deep roots in the metaphysical experience of \u2018existence\u2019. Mulla Sadra  utilises this background to unite rational analytical thought with our  direct experience of truth. He presents this unity in a clear,  systematic manner to transform his own metaphysics from an Aristotelian  philosophy to a philosophy which is essentially non-Aristotelian. Mulla  Sadra believes that if one disregards being, one would remain ignorant  of the basis and principles of sciences; for everything is known in the  context of being, and if being is not known, everything else will remain  unknown.  Mulla Sadra&#8217;s \u201cProof of God&#8217;s Existence (Burhan-e Siddiqin\/The Argument  of the Righteous)\u201d is his real approach to demonstrating the existence  of the Truth and discussing His Names and Attributes. In Mulla Sadra&#8217;s  view, the knowledge of God and His Attributes is the noblest and most  valuable of all philosophical sciences, without which, man&#8217;s real  perfection is impossible.  He believes that this perfection is only  realised in the light of seeking proximity to God, and maintains that  without knowing the Almighty, drawing nigh to Him would be impossible.  In all his philosophical books, Mulla Sadra considers the knowledge of  God\u2019s existence as wisdom and believes that it is the key to man&#8217;s real  happiness and well-being. He also emphasises that attaining the  knowledge of God is the main purpose of all schools of philosophy;  therefore, man is obliged to know Him as much as his human abilities  allow him and strive to seek proximity to Him. Mulla Sadra emphasises  that the rational knowledge of God is possible and adduces several  arguments to demonstrate His existence. The main purpose of this section  is to explain and analyse this theory, and to explore its historical  background and philosophical-religious origins. Moreover, it aims to  illustrate the fact that, as the founder of the Transcendent Philosophy,  Mulla Sadra follows a specific approach in this regard. Chapter Three, \u201cExistential Explication of Motion and Time\u201d, consists of  two sections: 1. Trans-substantial Motion and its Philosophical  Consequences; 2. The Existential Explication of Time in Mulla Sadra\u2019s  Philosophy. Trans-substantial motion (al-harakat al-jawhariyyah) is one  of the most important philosophical issues in the history of Islamic  philosophy and has become known in close association with the name of  Mulla Sadra. One must admit that the greatness of this theory and its  deep and wide-spread influence on the philosophical thought of Muslims  is no less than that of Einstein\u2019s theory of General Relativity in  physics, and Whitehead\u2019s Process Philosophy in philosophy. This theory  provides the basis for Mulla Sadra&#8217;s worldview. In light of this theory,  he presents a new philosophical explanation of physical and  metaphysical problems, including the temporal contingency of the world,  the relationship between the permanent and the changing, the creation of  the world, the perpetual creation, the relationship between the soul  and the body, the resurrection of the body, and many different issues  regarding resurrection. He also analyses and explains the process of  motion and transformation and its spread and generality, together with  its philosophical results and consequences, in a deep and meaningful way  and from a very powerful and effective viewpoint.  In his philosophical system which is based on the reality of being  (wuj\u00fbd), Mulla Sadra provides a definition of time which is related to  being (wuj\u00fbd), and one might not understand this definition without  first attending to being (wuj\u00fbd) itself. Mulla Sadra does not ignore the  Aristotelian idea of natural time, nor does he believe it is original;  he believes that natural time is a peripheral aspect of existential  time, which he expounds as a metaphysical issue in his ontology. Mulla  Sadra&#8217;s idea concerning wuj\u00fbd qua wuj\u00fbd culminates in an innovative  theory which was first propounded and expanded in his philosophy. This  theory arises out of the concept that the fluid wuj\u00fbd is essentially  time bound; in this theory, time is not a receptacle for physical  objects, but is regarded as an attribute for them. This attribute  emanates from their modes of being and interferes with their entities. Chapter Four, \u201cKnowledge and the Relation between the Knower and the  Known\u201d, considers Mulla Sadra\u2019s theory of knowledge, which is based on  the identity of the intellect and the intelligible, and the identity of  knowledge and existence. His theory of substantial motion, in which  existence is a dynamic process constantly moving towards greater  intensity and perfection, had allowed him to explain that new forms or  modes of existence do not replace prior forms, but on the contrary,  subsume them. Knowledge, being identical to existence, replicates this  process, and by acquiring successive intelligible forms &#8211; which are in  reality modes of being and not essential forms, and are thus successive  intensifications of existence &#8211; gradually moves the human intellect  towards identity with the Active Intellect. The intellect thus becomes  identified with the intelligibles which inform it. This chapter examines Mulla Sadra\u2019s success in solving the problem of  the possibility of knowledge and cognition and achieving reality. For  Mulla Sadra, its basic thesis is that metaphysics, as an acclimatized  science of being qua being, is possible, primary and necessary in order  for knowledge to be certain, provided that it studies the essential  accidents of being qua being. This is necessary in order to construct  complete syllogisms whose necessary inferences provide the basis for  knowledge about the totality of existence. The central implication is  that only through this method can science be taught properly and a  proper classification of knowledge be undertaken, and only through this  method can meaningful statements about reality be enunciated. Chapter Five, \u201cThe Soul, its Faculties, Generation, Perfection, and  Final Resurrection\u201d examines one of the most important issues developed  by Mulla Sadra in his philosophy, which is bodily resurrection (al-ma\u2019ad  al-jismani). For Mulla Sadra, this issue is important from two  perspectives. One is the nature of its very sense, which has always been  the focus of philosophers and those engaged in thinking about religion;  the other is the new and particular aspect this issue takes under the  shadow of the specific principles of Transcendental Philosophy. He takes  it as a great pillar and a grand principle in philosophy. His efforts  and endeavours are geared towards offering a picture of resurrection  within a transcendental complex which can be shown to be, on the one  hand, compatible with the revelation and the sayings of mystics and can  be, on the other hand, away from the pitfalls of some theologians and  the shortcomings of the recent philosophers in their mental efforts for  understanding such issues.  In the great debate about whether resurrection is spiritual (ruhani) or  bodily (jismani), Mulla Sadra categorically favours bodily resurrection,  but points out that, upon death, individuals are bestowed with subtle  bodies (al-jism al-latif). After death they are, therefore, not simply  disembodied souls but possess bodies which are \u2018woven\u2019 of the actions  that they have performed in this world. They also enter a world which  conforms to their inner nature. Moreover, the reality of the body in  this world is the form of the body and not its matter. In the final  resurrection, all of the levels of one&#8217;s being are integrated, including  the form of the physical body, which is the reality of the body, so  that one can definitely accept bodily resurrection as asserted by the  Qur&#8217;an and hadith and at the same time provide intellectual  demonstrations for it on the basis of the general principles of Sadrian  metaphysics. This great Islamic philosopher has made great efforts for  founding the principle of trans-substantial motion and has relied on a  number of other philosophical preliminaries for demonstrating the  resurrection of the body through reasoning.  This book is one of the best books in the English language on Mulla  Sadra\u2019s philosophy and is useful for university students in the field of  Islamic studies and Islamic philosophy.   Seyed G Safavi London Academy of Iranian Studies University of London March 2009<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"<p>The Fundamental Principles of Mulla Sadra&#8217;s Transcendent Philosophy Reza Akbarian Paperback: 316 pages Language English ISBN-10: 1441580794 ISBN-13: 978-144158079 to purchase hardcover click here To purchase paperback click here Mulla Sadra, known also as Sadr al-Muta\u2019allihin, the greatest Iranian-Muslim philosopher and founding father of the \u2018Transcendent Philosophy\u2019, was born in Shiraz, Iran in the year [&#8230;]\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[14],"tags":[],"class_list":["post-182","post","type-post","status-publish","format-standard","hentry","category-14"],"acf":[],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v26.5 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>The Fundamental Principles of Mulla Sadra&#039;s Transcendent Philosophy - 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