Islam-West Philosophical Dialogue: Mulla Sadra and transcendent philosophy PDF Download

Author: World Congress on Mulla Sadra
Publisher:
ISBN: 9789647472036
Category : Islamic philosophy
Languages : ar
Pages : 566

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Author: Bunyād-i Ḥikmat-i Islamī-i Ṣadrā
Publisher:
ISBN: 9789647472173
Category : Islamic philosophy
Languages : ar
Pages : 608

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Author: Muhammad Kamal
Publisher: Routledge
ISBN: 1317093704
Category : Religion
Languages : en
Pages : 142

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Sadradin Shirazi (1571-1640), known also as Mulla Sadra, spoke of the primacy of Being and promoted a new ontology, founding a new epistemology. Mulla Sadra's ontology is an important philosophical turn and contribution to the understanding of the development of Muslim philosophy and thought. This comprehensive study of Mulla Sadra's philosophical thought explores his departure from tradition; his turn to the doctrine of the primacy of Being; the dynamic characteristics of Being and the concept of substantial change; comparisons with Heidegger's fundamental ontology; and the influence of Mulla Sadra's ontology on subsequent Muslim philosophy. Of particular value to students of philosophy, Islamic and Middle Eastern studies, philosophy of religion, and general readers who seek to understand Muslim philosophy, this book explores the significance of the doctrine of Mulla Sadra and its impact on subsequent debates in the Muslim world.

Author:
Publisher:
ISBN: 9789647472517
Category : Islamic philosophy
Languages : ar
Pages : 551

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Author:
Publisher:
ISBN: 9789647472388
Category : Islamic philosophy
Languages : ar
Pages : 471

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Author: Reza Akbarian
Publisher: Xlibris
ISBN:
Category : Philosophy
Languages : en
Pages : 322

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Mulla Sadra, known also as Sadr al-Muta'allihin, the greatest Iranian-Muslim philosopher and founding father of the Transcendent Philosophy', was born in Shiraz, Iran in the year 1571 and died in 1641. His writings focus on philosophy and commentaries on the Qur'an and Al-Usul Al-Kafi. His most important philosophical writings include Al-Asfar Al-Arba at Al- Aqliyyah, Al-Shawahid Al-Rububiyya, Al-Hikamat Al- Arshiyya, Kitab Al-Masha ir, and Al-Mabda' wa Al-Ma ad. The present work consists of five chapters, written on two categories: The Transcendent Philosophy and Mulla Sadra's School, and Comparative Studies of Mulla Sadra and Other Philosophers. 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 Transcendent Philosophy' being used in its original sense. We hope, therefore, that in this form the work will serve as a complete intro¬duction to the teachings of Sadr al-Muta'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 Transcendent Philosophy' 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 Transcendent Philosophy' (al-hikmat al-muta'aliyah). Mulla Sadra expands the mean¬ing 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 the niche of prophecy', and the hukama' 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¬edge with the purification and perfection of one'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 philosophy', 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¬ately never separated from the spiritual purity and ultimately, the sanctity that the very term hikmah implies in the Islamic context. Chapter Two, "Being and its various polarizations", consists of four sections: 1. Existence as a Predicate; 2. The Metaphysical Distinction between Quiddity' and Existence' (The Fundamental Principle of Ibn Sina's Ontology); 3. The Principle of Primacy of Existence' over Quiddity' and its Philosophical Results; 4. Mulla Sadra's Proof of God's Existence (Burhan-e Siddiqin/The Argument of the Righteous). The question of existence as a predicate' 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

Author: Ibrahim Kalin
Publisher: Oxford University Press
ISBN: 0190453656
Category : Philosophy
Languages : en
Pages : 344

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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.

Author: Sayeh Meisami
Publisher: Simon and Schuster
ISBN: 1780743343
Category : Religion
Languages : en
Pages : 160

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A timely biography on the single most important and influential philosopher in the Muslim world in the last four hundred years Mulla Sadra (572 - 1640) is perhaps the single most important and influential philosopher in the Muslim world in the last four hundred years. The author of over forty works, he sought to bring to life the whole heritage of Islamic thought, from philosophy to mysticism, and create a more flexible and conciliatory approach to the problems which seemed to dissociate reason from faith. In this wide-ranging profile, Sayeh Meisami reaches beyond historical narrative to assess the true impact of the man and his ideas. This thought provoking and comprehensive account is ideal for any philosopher wanting to uncover the life and thoughts of a man who represents the climax of intellectual tradition at a crucial point in the history of Islamic civilization.

Author: Seyyed Khalil Toussi
Publisher: Routledge
ISBN: 9781032173504
Category :
Languages : en
Pages : 260

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This book provides a comprehensive and widely accessible analysis of Mullā Sadrā's works in order to establish the nature of his political philosophy and seeks to instigate a dialogue on the relevance of Sadrā's philosophy to present day challenges.

Author: Reza Akbarian
Publisher: Xlibris Corporation
ISBN: 9781441580832
Category : Philosophy
Languages : en
Pages : 238

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Book Description
The nature and significance of the philosophy of Mulla Sadra cannot be fully understood by those who approach it as if there had been nothing before it. When he himself began to teach philosophy, Mulla Sadra was well aware of the general context i.e. Islamic philosophy in which his own work was necessarily going to be done. To attempt to bring out the meaning of this philosophy would be to commit oneself to the production of some proof of its existence-or to the admission that it never existed. Here, however, I found myself face to face with the same kind of difficulty although on another plane; for if the existence of a philosophy in the Islamic world has been denied, the very idea of an Islamic philosophy has been held to be impossible. It will be found, then, this book converges to this conclusion: that Islamic civilization pro¬duced, besides Islamic literature and art as everyone admits this very Islamic philosophy which is a matter of dispute. No one, of course, maintains that Islamic philosophy was created out of nothing, nor yet that all philosophy in Islamic world was Islamic-just, as no one maintains that Islamic literature and art were created out of nothing or were wholly Islamic. The word Islamic philosophy does not belong to the philosophy of Mulla Sadra, but it is the name under which, in his Asfar, Mulla Sadra designated the doctrine of the Common Doctor of revealed teachings in Qur'an and Hadith. Such as it is described in this text, Islamic philosophy is that way of phi¬losophizing in which the Islamic faith and the human intellect join forces in a common investigation of philosophical truth. The study and the teaching of Islamic philosophy are both beset with many difficulties. First of all, in the form it has been given by Mulla Sadra, it presupposes for its understanding an elementary knowl¬edge of the philosophy of Aristotle. The study of the Philosopher takes time, and when the moment comes for the student to tackle the doctrine of Mulla Sadra himself he still needs to be trained in the art of uniting the light of faith and the light of the intellect. Another difficulty arises from the philosophical method followed by Mulla Sadra in those very works in which his own philosophical views are found in their purity, namely, Asfar and the long series. As a philosopher, Mulla Sadra felt perfectly free to draw arguments from many and diverse philosophies and to confirm his conclusions by means of all sorts of reasons whose very multiplicity is liable to embarrass beginners. This complex situation is the problem to which the present book seeks to bring, if not a solution, at least a working introduction. Such is: first and foremost, the specific nature of the way in which we use philosophy according to the view of Mulla Sadra; second, the notion of being, including the consequences it entails for the doctrine of the transcendental; last, not least, the impact of this same notion on the many philosophical problems in whose data it is included -God, substance, efficient causality, creation, the structure of finite being, the nature and unity of man, the soul, the human intellect and its object. These and other key notions are so many basic doctrines that need to be correctly understood before the student attempts to face the colossal array of particular questions and answers, objections and re¬plies, that make up the body of the Islamic philosophy of Mulla Sadra. To a man of the third century in Islamic world, what did the term "philosopher" mean? A philosopher was a man who, born before Islam, could not have been informed of the truth of Islamic Revelation. Such was the situation of Alfarabi, Avicenna, Suhrawardi and Mulla Sadra. Wisdom and knowledge are here directed primarily towards knowing divine things and employed to teach them. It is however our intention to prove Islamic philosophy's existence by showing in what it consists, leaving to those who would like to undertake it, the task of demonstrating w