Transcendent Philosophy of Mulla Sadra

The Transcendent Philosophy of Mulla Sadra combines elements of Islamic theology, mysticism (Sufism), and philosophy to provide a comprehensive understanding of the nature of reality, the human soul, and the relationship between God and creation

Muhammad ibn Ibrahim ibn Yahya al-Qawami al-Shirazi, commonly known as Mulla Sadra, was born and grew up during the golden days of the Safavid era.

In 1601, upon the death of his father, Mulla Sadra returned to Shiraz. Later he related his experience during the time spent in Shiraz in a doleful and critical voice denouncing the intellectual atmosphere of the city for being hostile, suppressive, and philistine with regard to philosophy. He decided to leave Shiraz for a life of solitude and contemplation in Kahak, a quiet village near the city of Qom. The peace and quiet of life in Kahak gave Mulla Sadra the opportunity to start the composition of his most foundational work, al-Hikmat al-muta ‘aliya fi’l-asfar al-‘aqliyya al-arba (Transcendent Wisdom in the Four Journeys of the Intellect). There he also found some of his life-long students who became well-known scholars of their own time.

The Transcendent Philosophy of Mulla Sadra

The Transcendent Philosophy of Mulla Sadra combines elements of Islamic theology, mysticism (Sufism), and philosophy to provide a comprehensive understanding of the nature of reality, the human soul, and the relationship between God and creation. It is characterized by its emphasis on the concept of “existence” (wujud) as the fundamental reality underlying all beings.

According to Mulla Sadra, existence is the most basic and universal concept. It is not a mere attribute or predicate of things but rather the very essence of everything that exists. Existence is seen as a continuous and dynamic flow of being, and it encompasses all the degrees of reality, from the highest spiritual realms to the material world. Mulla Sadra rejects the Aristotelian notion of essence and existence as separate entities and instead asserts that existence is the inner reality of every being.

Oliver Leaman of the University of Kentucky calls Mulla Sadra “the most important and influential philosopher of the last four hundred years in the Muslim world”

Mulla Sadra’s philosophy also addresses the nature of the human soul and its relationship with the body. He argues that the soul is not a separate substance but rather an immaterial aspect of the human being that is intimately connected to the body. The soul is seen as a dynamic reality that evolves and develops through its interaction with the material world. Through this interaction, the soul gains knowledge and acquires virtues, ultimately leading to its perfection and union with the Divine.

Another central concept in Mulla Sadra’s philosophy is the idea of “substantial motion” (al-harakat al-jawhariyyah).

Al-harakat al-jawhariyyah is an Arabic term used in Mulla Sadra’s philosophy, specifically within his concept of “substantial motion.”

Al-harakat: This term translates to “motion” or “movement” in English. It refers to the idea of change, transition, or transformation. In the context of Mulla Sadra’s philosophy, al-harakat represents the dynamic nature of existence and the continuous process of becoming.

Al-jawhariyyah: This term is derived from the Arabic word “jawhar,” which means “substance” or “essence.” Al-jawhariyyah is an adjective form that can be translated as “substantial” or “pertaining to essence.” In the context of Mulla Sadra’s philosophy, al-jawhariyyah refers to the type of motion or change that occurs within the essence or substance of a being.

So, he argues that existence is not static but constantly in motion. All beings are in a state of perpetual change and transformation, and their existence unfolds and develops through a process of continuous motion. This substantial motion is guided by an inherent desire for perfection and the realization of the full potential of existence.

Mulla Sadra addressed several controversial issues that had opened a wide gap between philosophy and theology, reason and faith. His conciliatory attitude is manifest in his writings that are replete with scriptural and theological references alongside and in harmony with the teachings of Ibn Sina, Ibn Arabi, and other Muslim thinkers.