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Islamic Studies, Vol. 3, No. 3 (SEPTEMBER 1964), pp. 309-314 Published by: Islamic Research Institute, International Islamic University, Islamabad Stable URL: http://www.jstor.org/stable/20832756 . Accessed: 14/01/2013 22:36
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PHILOSOPHY*
NASR
HOSSEIN
ing the fact that he is one of the outstanding figures in the intellectual life of Islam. With his life and doctrines we are
here.1 seriously Rather, we wish and to draw attention to an as a
and the historyofMuslim philosophy in general. The very existence of a figureof the dimension ofMulla
in the llth/17th activity after century the period testifies to several that is usually centuries of considered
?adra
intellectual
as the termina
tion of Muslim philosophy, namely, the 7th/13th century. To study thewritingsof ?adr al-Din is to gain a knowledge of that
process, gnosis whose Cirf?n) details are still undiscovered, Philosophy, the Illuminationist of the school by which Peripatetic doctrines of Suhrawardi, (Ishr?qO of Ibn 'Arabi, and certain elements of
Muslim theology (kal?m) gradually became unified in the back ground of Shfism leadingfinallyto the grand synthesis of Mulla
His ?adra. intellectual
to the presence of a are a testimony writings living tradition before him, and through them one reading comes to realize that he did not suddenly mushroom out of a vacuum of a tendency which was for achievement but was the crowning several centuries between of Mulla stage in the making. philosophy of a process which For example, and religion, goes back in the on his the question is of the The solution himself.
harmony final
to al-Kindl ideas
writings they express ?adra are, therefore, as well as in the references they make to the authorities immediate a major source of knowledge for the most him, ly preceding
obscure period of the history of Muslim philosophy, namely the period extending fromKhw?jah Nasir al-Din al-Tusi to Mir to D?mSd?from the 7th/13th the llth/17thcentury.
This paper was read to the XXVIth International Congress of Orientalists
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310 Mull?
SEYYED
HOSSEIN
NASR
and ?adr? was net only an outstanding metaphysician a great scholar with a remarkable knowledge sage (hakim), but also of earlier works on all the religious and intellectual It sciences. rich library, unusually for his writings often make reference to earlier works which are either lost or now lie in the corner of some library out of access as to present-day as well scholars. to early These histories %alal-Abad include references to earlier texts of and of Muslim philosophy some seems that be must have had access to an
of Abu'l-Hasan
al-'Amiri
al-afr?h
of Shahraz?ri, still although and are not well known published, references as intellectual to Shl'ite sciences. sources of Finally,
numerous as well
?adr?'s intimate
philosophers that Mull?
and Alexandrian
are often quite accurate. It is, in fact, possible on the pre-Islamic in Arabic philosophers ?adra knew certain works which have now been lost. His writings should, in any case, be sources which to those Muslim aid in clarifying certain added aspects of the history of Greek and Hellenistic philosophy. of other philosophers references to the views Although in most and
such as his com of ?adr al-DIn's works, sages abound of Kulaynl and glosses upon the mentary upen the Usui al-K?fi of Suhrawardi, it is especially in his monumental Hikmat al-Ishr?q al-Hikmat al-Mutd?liyah VU Asf?r al-Arba'ah f masterpiece (High the Four Journeys of the Soul), usually referred Wisdom Concerning that one must seek doctrines and ideas of other to simply as Asf?r and sages.2 The Asf?r the is, in fact, not only philosophers in Islam, but is also and thorough work on Hikmah on the history of Muslim a veritable philosophy. compendium is treated before being analyzed and solved Nearly every question from the point of view of the leading authorities of the various most advanced schools, and Ibn certain and often the views 'Arabi question as well are Mull? as of al-Flr?bi, of with through lucidity Ibn Sina, or Suhrawardi some the Greek
expressed ?adr?,
on a philosophers a clarity which does not come intellectual at penetration, was of certain the meaning For example,
by easily. Sometimes
astonishing
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MULLA
SADR??SOURCE
FOR HISTORY
OF MUSLIM
PHILOSOPHY
311
first journey of the Asfcfr% he discusses the view of the pre-Socratics of things. Regarding the belief the ultimate substance concerning are made ultimately of water, he writes that all things of Tha?es mistaken sionate" which, for physical water. Rather, it is that ultimately divine
that thewater of Tha?es is symbolic (ramz) and should not be substancewhich in Islam is called the "breath of the Compas
(nafas although One is astounded by this conclusion al-Rahm?ri). to the nationalistic interpretations of 19th opposed affirms the view philosophy known the Islamic surely have such as seen of the profoundest Francis Com term "breath of its affinity and, is another into and
century historians
the meaning
as a source is the
for the history of philosophy?especially Muslim philosophy?we reality of being,4Mulla ?adr? first discusses in detail the view of the S?fts, especially of Ibn 'Arabi and his school, clarifying what they mean by the transcendent unity of being (wahdat al* wuj?d), andwhy they believe that being belongs to God alone.
He in Muslim is called which, philosophy, and was entertained mostly by Jal?l al-DIn al aUtdalluK)% (dhawq he considers the views of the Ishr?qts and Dawwani. Afterwards, Peripatetics clarifying with remarkable of *"being** in the writings of Ibn Sina he was so intimately acquainted. On each the meaning thoroughness and Suhraward? with which then turns to a view turn to a few specific examples. of what
and essence are united with the question of how existence from D?w?d he first quotes extensively al-Qaysarfs other, of Ibn 'Arabi and states that al-Hikam commentary upon the Fus?s have differed on this question,5 the view and then goes on to discuss figures
later period),
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SEYYED
HOSSEIN
so clearly
summarized "mental
the problem plane with which are connected. Mulla other basic first quotes questions ?adra in order to prove the from the Fus?s of Ibn 'Arabi extensively of such a state.6 Then answering regarding all the difficulties he theologians and philosophers this question,
existence of the
discusses it fromthe point of view of theologians like Qoshji as well as theSufis, especially Ibn 'Arabi, and finallyproposes his own
solution to this basic problem whose separate discussion masterly is essentially absent from early Muslim philosophy. As a final example, we cite Mull? ?adr?'s discussion of Platonic such a long history in both East ideas7 which and possesses West. ?adr al-Din begins with Plato's own view and then proceeds to whom the "Platonic to that of Ibn Sina according ideas" are all dependencies have been abstract simply the qualities from which to the opinion of al ed. This view he criticizes before passing according forms in the knowledge of God transformed.8 comings. Then This view, he discusses as expressed wa Arist? in his al-Jam* bayn Ray al-Hakimayn Afl?tun to which the "ideas" are permanent which do not change or become criticizes and shows its short own criticizes the views of his
F?r?b? al-ilahi
too, he and
between
this discussion, he proceeds and their belief in archetypes and the Illuminationists and mentions to many illustrate Mazdaean this view.9 angels and (sanam) Finally, he
of time and eternity. Following to analyze the views of Suhrawardi (jabb al-nawk)% their terrestrial icons outlines the view
Mulla
?adr? outlines the views of a particular school or philosopher in clear terms, and then starts to explain or criticize them, he sets these various views into a unified himself the task of synthesizing vision of things. He presents a doctrine which preserves
sideredby theMuslims as the Theology of Aristotle. After this long historical discussion in each part of which
the
This content downloaded on Mon, 14 Jan 2013 22:37:00 PM All use subject to JSTOR Terms and Conditions
MULLA
SADR??SOURCE
FOR HISTORY
OF MUSLIM
PHILOSOPHY
Altogether Mulla
guide
for an understanding
of these figures.
summits of Islamic
intellectual
life, but
as a a
dark
much
English. of December,
These
Tehran,
several life,
in Arabic, and
and English by S. H.
by S. J. SshtiySn? in Persian concerning his life and doctrines sponsored by Meshed University; several critical editions of his works including his Sih Asl, edited by S. H. Nasr, Tehran, 1961? inwhose introduction the lifeand
sources of Mull? Sadr? are discussed, in and several translations of his Arabic are
significance,"
Paris, 1960, pp. 252-65 ; "La place de Moll? Sadr? Sh?r?z?dans la philosophie
iranienne." Studia Islamica, fase. XVIII, Paris, 1963; and
This content downloaded on Mon, 14 Jan 2013 22:37:00 PM All use subject to JSTOR Terms and Conditions
314 Mulla
the most See S. H. Sadr?
SEYYED
HOSSEIN
NASR
Commemoration
2. Considering
as a source
unfortunate
Comte soul
de Gobineau toward
clearly in the Introduction that by Asf?r he means the four journeys of the The Asf?r was once lithographed in Tehran in 1282/1865 in four volumes which
are now rather rare. under Four It is now being of republished 'All?mah nine with Sayyid some of the traditional Husayn appeared. commentaries Taba'tab?'?. the editorship of the projected Muhammad already its spiritual perfection.
travelogue
whereas
volumes
have
There is still scope fora critical edition which could have amore international
nature. 3. See 4. Asfar, especially vol. Comford's Princ?pium pp. 70 Sapientiae, ff. New York, 1957, and From
Religion toPhilosophy.
5."Iii: 6.
4~
I, Qum,
1378 A. H.,
?l
247 ff.
J ) j^j
fUVVl
.. 4*^1
lJUb jy
VI
)1*Cx4
V J J-US V "a
T/ir*e iHwj?tm Sage*,
?j&L?
Jf 0&
ftjik"
jJ?>
S. H.
Nasr,
Cambridge
(U.S.
A),
1964,
pp. 70-4.
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