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	Iranian Personalities: Sadr Al-Din Mohammad Shirazi
		Mulla Sadra completely rejected this, on the grounds that the reality of this substance, its being, must itself be in motion, for the net result of the peripatetic view is merely a static conglomeration of spatio-temporal events.
		Mulla Sadra's epistemology is based on the identity of the intellect and the intelligible, and on the identity of knowledge and existence.
		For Mulla Sadra, this world is a level of immaterial existence with which it is possible for the human soul (and indeed certain higher forms of the animal soul) to be in contact, although not all the images formed by the human soul are necessarily veridical and therefore part of the imaginal world.
	www.iranchamber.com /personalities/msadra/mulla_sadra.php (3060 words)

	Between physics and metaphysics: Mulla Sadra on nature and motion. - Encyclopedia.com
		Mulla Sadra's concept of substantial motion (al-harakat al-jawhariyyah) represents a major departure from the Peripatetic concept of change, and lends itself to a set of new possibilities in traditional Islamic philosophy and cosmology.
		Although Sadra accepts a good part of the Aristotelian view of motion and its types, it is this ontological framework that distinguishes his highly original theory of substantial motion from the traditional Peripatetic discussions of motion.
		Sadra's argument runs as follows: The moving body, in so far as it is a potential being, has to be a passive agent, i.e., the receiver of the act of motion whereas the mover has to be an active agent, in so far as it is an actual being.
	www.encyclopedia.com /doc/1G1-119627461.html (4739 words)

	SadraEn
		Sadr al-Din Muhammad ibn Ibrahim ibn Yahya al-Qawami al-Shirazi, known variously as Mulla Sadra, Sadr al-Muta'allihin, was born in Shiraz in central Iran in 980, AH.
		Mulla Sadra, was one of the grand scholars of later-period Islamic philosophy and has grown to become one of the best-known Muslim philosophers.
		Mulla Sadra was the philosopher who, after centuries of philosophical development in Islam, brought complete order and harmony into the discussion of philosophical problems for the first time.
	www.irib.ir /occasions/mullasadra/MullaSadraEn.HTM (651 words)

	Between physics and metaphysics: Mulla Sadra on nature and motion Islam & Science - Find Articles
		Sadra rejects this argument by restating the relationship between substance and accident: since substance is the source as well as locus of accidents, all accidental properties and changes should issue forth from substances.
		For Sadra, the weakness of this argument lies in the fact that a thing's changing its place from one point to another, which is regarded by the philosophers as the second stage in the process of motion, is not essentially different from motion itself.
		Sadra explains this complementary duality of things on the basis of the gradation (tashkik) of being which is, for Sadra, both the principle of unity and diversity in existence.
	findarticles.com /p/articles/mi_m0QYQ/is_1_1/ai_n6145345/pg_22 (551 words)

	Existence as a Predicate in Kant and Mulla Sadra - Edot forums
		Thus, it should be said that in Mulla Sadra’s philosophy, where the quiddity is the subject of the proposition and the existence is its predicate, we come to a fourth kind of predicate which is neither an isagogical predicate of existence, nor predicate by way of adherence and nor an extracted one.
		Mulla Sadra’s expressions on the contents of existential propositions are, in a way, similar to those of Kant; and in some ways, it is different from them.
		Concerning Mulla Sadra’s view on the relation between quiddity and existence and the mechanism of the qualification of the quiddity with existence it is different to Ibn-Sina’s.
	www.entheogen.com /forum/showthread.php?t=2806 (6340 words)

	Suhrawardi's Critique of the Unification of the Intellect with the Intellected and its Defense by Mulla Sadra (Site not responding. Last check: 2007-10-26)
		Suhrawardi's Critique of the Unification of the Intellect with the Intellected and its Defense by Mulla Sadra
		Sadra’s insistence on the unification of the intellector with the intelligible for a veritable knowledge of things emanates from a philosophical outlook in which intelligible reality is given priority over the discursive deliberations of the knowing subject.
		Mulla Sadra identifies three meanings of unification in philosophy: “ […] Unification between two things is considered to be of three kinds: First is the unification of an existent with another existent after it becomes multiple or in such a way that the wujuds of two things become one single wujud.
	www.holycross.edu /departments/religiousstudies/ikalin/Articles/SuhrawardiandMullaSadra.htm (5621 words)

	Seeker After Truth » Print » The Elixir of the Gnostics : Mulla Sadra (Site not responding. Last check: 2007-10-26)
		The Elixir of the Gnostics : Mulla Sadra
		Sadra liked the book, but he was not completely happy with it, so he dropped the parts that did not please him and added clarifications concerning those dimensions of the philosophical and religious quest that he felt it had ignored.
		Sadra and a number of other philosophers see the soul’s climb to perfection as a gradual disengagement from all embodiment and materiality and a return to her transcendent essence.
	seekeraftertruth.com /wp-print.php?p=145 (7529 words)

	sadra-mn
		Sadra’s unifying perspective runs through his entire corpus, and it is against this background that we should understand Sadra’s insistence on maintaining the close relationship that traditional thought had established between philosophy and sciences of nature.
		Sadra, however, hastens to add that nature is also the principle of continuity and permanence because the preservation of natural forms, in spite of the ceaseless change of the natural realm, is a constant phenomenon in nature.
		Sadra, being acutely aware of occasionalism’s intrinsic difficulties and inconsistencies, defines the two lines of causality as in a perfect accord in that God sustains the world of creation in such a way that it is bound to be causal and rule-governed in the most concrete sense of the term.
	www.cis-ca.org /voices/s/sadra-mn.htm (3458 words)

	Mulla Sadra, the Great Philosopher of Islam \|\| Imam Reza (A.S.) Network
		Mulla Sadra, who was about 26 or 27 years old at that time, having become a master himself no longer needed instruction was thinking about* establishing new philosophical principles and founding his famous school of thought.
		Mulla Sadra did not stay in Qum itself and, because of its hot and bad weather, or perhaps because of the similarity between the social conditions there and those in Shiraz, he stayed in a village called Kahak in its suburbs.
		Mulla Sadra studied under these two prominent scholars and remained in their company for some time; nevertheless, he believed that his retreat in a village (Kahak) near Qum and his solitude, worship, bereavement, and despair of people, altogether, helped to open a new window before his eyes towards the truth and the hidden world.
	www.imamreza.net /eng/imamreza.php?id=5756 (2920 words)

	[Islam-Online- Politic]
		Mulla Sadra, who is considered to be one of the most important figures of post-Avicennan Islamic philosophy, was both an original thinker and a first-rate historian of philosophy.
		The papers presented on Sadra's thought thus proved to be a rare opportunity to analyze and discuss Sadra's philosophical ideas as well as to exchange various points of views on the meaning of Islamic philosophy and its relevance to the lingering problems of the Islamic world.
		Since Sadra's philosophical work is a bold attempt to synthesize the earlier schools of Islamic thought, namely mashshai philosophy, the school of ishraq and the school of Ibn al-Arabi, these comparative studies provided a stimulating framework of discussion in which one can witness the continuity of Islamic philosophy.
	www.islamonline.net /iol-english/dowalia/asia-4-12/asia2.asp (1282 words)

	The Existential Explication Of Time In Mulla Sadraâs Philosophical System
		Mulla Sadra extends the essential priority or posteriority to an identity, which is essentially endowed with innovative and different manners, and this difference roots itself in the essential priority or posteriority and the priority and posteriority are not capable of being collected within it.
		Mulla Sadra asserts that the evidentness of the conceptualization of time does not commonly mean that it is metaphysically evident as well.
		Mulla Sadra holds that there is a continuity for the trans-substantial motion and interprets it as time, he regards separation necessary for the trans-substantial motion, calling it the potential limit contained by the fluid moment.
	www.science-islam.net /article.php3?id_article=561 (6063 words)

	CHAPTER V
		Mulla Sadra, Muhammad ibn-Ibrahim Sadr al Din Shirazi, a contemporary of Descartes (1596-1650), was trenchant in his description of the vacuity of essences when treated by reason in reductionist manner.
		Mulla Sadra agrees and thus sees being as absolute and noncomposite or simple, which is to say, that it is the unique and infinite Divine life.
		In the philosophy of this century the thought of Mulla Sadra is perhaps most reflected in that of M. Iqbal who wrote his thesis on Mulla Sadra and drew notably on Bergson and related thinkers, and in Alfred North Whitehead’s process philosophy.
	www.crvp.org /book/Series01/I-20/chapter_v.htm (6239 words)

	Siris: Mulla Sadra
		Mulla Sadra is influenced by Suhrawardi, taking up several points from him, but he is more Aristotelian than Suhrawardi.
		Mulla Sadra's Appropriation and Critique of the Illuminationist Concept of Knowledge
		The Mulla Sadra Site of the Sadra Islamic Philosophy Institute is in general a good place to look for basic information on Sadra, if you can get past the occasionally poor translation.
	branemrys.blogspot.com /2007/01/mulla-sadra.html (599 words)

	Nazaria-e-Pakistan Foundation: Ideology of Pakistan Foundation
		Mulla Sadra was born in Shiraz in Persia in 1571, into a wealthy and influential Shi’ite family, and received his early education in that city which was then one of the most important cultural centres of the country.
		Having thus perfected both the outer and inner aspects of knowledge, Mulla Sadra returned to active life, becoming a Professor at the Khan religious school of Shiraz where he taught transcendental philosophy for the rest of his life.
		Mulla Sadra’s school of thought is known as transcendental wisdom and has produced many learned gnostics in Persia up until recent times.
	www.nazariapak.info /sufism/mullasadra.asp (283 words)

	Knowledge and Immortality in Spinoza and Mulla Sadra
		Of course Spinoza was only 7 years old when Sadra died; nevertheless, had their lives actually overlapped and had they met, Spinoza and Sadra, would have had little difficulty in understanding each others’ theology, metaphysical terminology, or ethical values, so substantial was the basis they had in common.
		Sadra asserts of a thing that is increasing in power that it is becoming more perfect in its essence; Spinoza asserts of essences that they confers the power of action and perseverence.
		Turning now to Sadra, we see that the theological requirement that both the good and the bad man be subject to or rewarded by the afterlife is firmly in place.
	www.muslimphilosophy.com /ip/kni.htm (3822 words)

	« Mulla Sadra?s Use of Ibn Sina?s Ta?liqat in the Asfar ». Journal of Islamic Studies 13, 1 (2002), pp. 1-13.
		Intriguingly, a number of citations are listed which Mulla Sadra claimed to have read in al-Ta?liqat, but Janssens claims that he was unable to locate these in al-Badawi?s 1973 edition.
		In two cases, he proves that Mulla Sadra had simply misidentified which of Ibn Sina?s books he was borrowing from; as for the others, we can only assume that Mulla Sadra had been working with a version of al-Ta?liqat which is no longer extant.
		Janssens, Jules, « Mulla Sadra?s Use of Ibn Sina?s Ta?liqat in the Asfar ».
	abstractairanica.revues.org /document4941.html (353 words)

	[No title] (Site not responding. Last check: 2007-10-26)
		However, Mulla Sadra himself took the opposite view, that it is existence that constitutes reality and that it is quiddities which are the mental constructs.
		Another of the key properties of existence for Mulla Sadra is its transubstantiality, effected through what he termed motion in substance (al-haraka fi'l-jawhar) or substantial motion (al-haraka al-jawhariyya).
		Existence in Mulla Sadra's philosophical system, as has been seen, is characterized by systematic ambiguity (tashkik), being given its systematic character by substantial motion, which is always in one direction towards perfection.
	islamic-world.net /baca2.php?ArtID=140 (3174 words)

	Transcendent Philosophy of Mulla Sadra (Site not responding. Last check: 2007-10-26)
		Mulla Sadra has profoundly benefited from Peripatetic, Ishraqi, theological, and sophist schools of thought and can be said to owe a great part of this knowledge to the masters of these schools.
		Generally speaking, unlike the case with Peripatetic philosophy, Mulla Sadra's sources of philosophy were not merely confined to the intellect, so that he would ignore other sources such as revelation and inspiration.
		The vastness and breadth of Mulla Sadra's domain of views, and the plurality of the origins of his thoughts granted more freedom to him to expand the realm of philosophy.
	www.globalistika.ru /p_ag5.htm (821 words)

	Mulla Sadra (Sadr al-Din Muhammad al-Shirazi) (1571/2-1640)
		Sadr al-Din al-Shirazi (Mulla Sadra) is perhaps the single most important and influential philosopher in the Muslim world in the last four hundred years.
		Devoting himself almost exclusively to metaphysics, he constructed a critical philosophy which brought together Peripatetic, Illuminationist and gnostic philosophy along with Shi'ite theology within the compass of what he termed a 'metaphilosophy', the source of which lay in the Islamic revelation and the mystical experience of reality as existence.
		The world - that is, every spatio-temporal event from the highest heaven downwards - is thus temporally originated, although as a whole the world is also eternal in the sense that it has no beginning or end, since time is not something existing independently within which the world in turn exists (see Eternity).
	www.muslimphilosophy.com /ip/rep/H027.htm (3261 words)

	The World Congress on Sadr al-Din Shirazi (Mulla Sadra)
		The papers presented on Sadra’s thought thus proved to be a rare opportunity to analyze and discuss Sadra’s philosophical ideas as well as to exchange various points of views on the meaning and relevance of Islamic philosophy for many current issues.
		Since Sadra’s philosophical work is a bold attempt to synthesize the earlier schools of Islamic thought, namely mashshā’ī philosophy, the school of ishrāq and the school of Ibn al-‘Arabī, these comparative studies provided a stimulating framework of discussion in which one can witness the continuity of Islamic philosophy.
		Although Mulla Sadra and his philosophy was the main focus of these four sessions, there were other papers that covered various facets of Islamic intellectual tradition.
	www.allamaiqbal.com /publications/journals/review/oct99/9.htm (1290 words)

	The Elixir of the Gnostics: A Parallel English-Arabic Text (Mulla Sadra) Islamic Translation Series
		Sadr al-Din Muhammad Shirazi (1572-1640), more commonly called Mulla Sadra, was one of the grand scholars of later-period Islamic philosophy and has grown to become one of the best-known Muslim philosophers.
		The underlying theme of Sadra's amplification is emblematic of Muslim philosophy: the importance of self-knowledge in an individual's journey of "Origin and Return," the soul's origins with God and its eventual return to Him.
		Everything, Sadra says, is on such a path, gradually disengaging from the material world and returning to a transcendent essence--all leading to a final fruition in which everything in the universe returns to God and finds permanent happiness.
	islamicbookstore.com /b8045.html (256 words)

	Christian Jambet - The Act of Being: The Philosophy of Revelation in Mulla Sadra - Reviewed by David Burrell, C.S.C., ...
		I came to realize the truth of Nasr's contention in the first Mulla Sadra conference in Teheran in 1999, where the participants were overwhelmingly impressed with the contemporary vigor of philosophy (and poetry) in Iran.
		Expositors of Mulla Sadra are prone to identify his specific contribution as "essential motion," and Jambet is no exception.
		Canvassing these predecessors' views in detail displays the diverse understandings of imagination with which Mulla Sadra had to contend, showing how his emendations converged to attempt a proper understanding of "the 'realities of the other world', that is, the realities of heaven and hell" (338).
	ndpr.nd.edu /review.cfm?id=9503 (1563 words)

	Dove Booksellers Order Page: Sadra Mulla, Elixir of the Gnostics: A Parallel English-Arabic Text
		Sadr al-Din Muhammad Shirazi (1572-1640), more commonly called Mulla Sadra, was one of the grand scholars of later-period Islamic philosophy and has grown to become one of the best-known Muslim philosophers.
		The underlying theme of Sadra's amplification is emblematic of Muslim philosophy: the importance of self-knowledge in an individual's journey of "Origin and Return," the soul's origins with God and its eventual return to Him.
		Everything, Sadra says, is on such a path, gradually disengaging from the material world and returning to a transcendent essence--all leading to a final fruition in which everything in the universe returns to God and finds permanent happiness.
	www.dovebook.com /new/bookdesc.asp?BookID=29917 (224 words)

	Re: Mulla Sadra (Site not responding. Last check: 2007-10-26)
		It is true that Mulla Sadra's views about women in 'Asfar' is indefensible in the 20th century.
		When it comes to philosophy, Mulla Sadra is undoubtedly one the most important (if not THE most important) philosopher in the Islamic world.
		As a matter of fact, Mulla Sadra's statement in 'Asfar', and Mulla Hadi Sabzevari's commentary to 'Asfar', is more in line with the Greek philosophical heritage than the Quran.
	www.shariati.com /messages/409.html (449 words)

	Journal of Philosophy 11
		Mulla Sadra says in Asfar and Shawahed "there are two senses of cause, the first of the two is that thing from whose existence the existence of another thing obtains, and from whose non-existence of another thing obtains.
		According to Mulla Sadra philosophy, since the causal relation really holds between two existences, it is clear that the quiddity (Mahyyat) of something cannot be considered the cause of its existence, for quiddity (Mahyyat) in itself has no reality such that it could really be the cause of something.
		Mulla Sadra accepts the Aristotelian doctrine of the four causes and commentaries upon it by Ibn-e Sina and other earlier Islamic philosopher, but transforms them completely by considering the relation between cause and effect in light of the doctrine of the principiality of
	iranianstudies.org /philosophy11.htm (16709 words)

	Between physics and metaphysics: Mulla Sadra on nature and motion. - Islam & Science - HighBeam Research
		Mulla Sadra's concept of nature and substantial motion treats many aspects of traditional philosophy and cosmology in a new light.
		By allowing change in the category of substance (jawhar), Sadra goes beyond the Aristotelian framework followed by the Peripatetics and Suhrawardi, turning substance into a 'structure of events' and motion into a 'process of change'.
		Sadra's reworking of classical cosmology through his elaborate ontology and natural philosophy leads to a new vocabulary of 'relations' and fluid structures as opposed to 'things' and solidified entities.
	www.highbeam.com /doc/1G1-119627461.html (157 words)

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