Mulla Sadra
Mulla Sadra (Sadr al-Din Shirazi) (Ṣadr ad-Dīn Muḥammad Shīrāzī) (Molla Sadra) (Mollasadra) (Sadrol Mote'allehin) (1571-1640/1641). Persian philosopher. His Secrets is widely regarded in Iran as the most advanced text in the field of mystical philosophy.
Mulla Sadra was born into a noble Persian family. His life coincided with the reign of Shah Abbas the First, during whose rule Shi‘ism and the propagation of Islamic law, philosophy, and theology reached its climax in Iran. He devoted himself to the study of the intellectual sciences -- in particular, the philosophies of Ibn Sina (Avicenna), Suhrawardi, and the Neoplatonists, especially Ibn ‘Arabi. His intense studies of philosophy intimidated some of the orthodox jurists who held much political power and who regarded philosophy as a heretical activity. Due to the hostility of the orthodoxy to his serious pursuit of philosophy by the studying and teaching of it, Mulla Sadra was forced to leave Isfahan, where he had been studying, and move to a small village outside of the city of Qum. In exile, Mulla Sadra spent twelve years in contemplation and ascetic practices, which led to the strengthening of his intellectual intuition (dhawq).
Mulla Sadra is important in the history of Islamic philosophy for several reasons. First, his work, in particular his magnum opus, the al-Afsar al-arba ‘ah (The Four Journeys of the Soul), is a compendium of the history of Islamic philosophy. Having presented the ideas of his predecessors in great detail, Mulla Sadra goes on to offer a thorough examination and critique of their philosophical ideas. Second, Mulla Sadra consolidated the School of Isfahan, which his teacher Mir Damad had established. This philosophical school was a turning point in the history of Islamic philosophy in Iran and produced some of the greatest masters of Islamic philosophy. The philosophical tradition of the School of Isfahan that was perfected by such masters as Mulla Sadra came to be known as “transcendental wisdom” (al-hikmat al-muti‘aliya), a rapprochement of discursive reasoning, intellectual intuition and practical wisdom.
Mulla Sadra wrote three distinct types of works: commentaries on the Qur’an and hadith, polemical works, and philosophical treatises. His commentaries on various verses of the Qur’an, such as the verses on light, is an indication of his esoteric reading of the scripture. He also wrote a monumental commentary upon the sayings of the Shi‘ite Imams, bringing out their more esoteric aspects. His polemics are directed towards the anti-nomian Sufis and their violations of the religious law. Finally, there are the philosophical writings of Mulla Sadra, most of which were written for the intellectual elite and the learned scholars who had sufficient training in traditional Islamic philosophy.
Mulla Sadra synthesized the theological (kalam) discussions, Ibn Sinan (Avicennian) metaphysics, and the mystical thoughts of Ibn ‘Arabi. The result is a tradition of wisdom that relates to the traditional concerns of the theologians, the discursive reasoning of the philosophers, and the direct experience of the Sufis. Mulla Sadra in particular was influenced by two figures, Ibn Sina, the philosopher of Being, and Suhrawardi, the philosopher of light and the founder of the School of Illumination (Ishraq) in Islamic philosophy. Mulla Sadra interprets Ibn Sinan philosophy from a Suhrawardian point of view while making some fundamental revisions in Suhrawardi’s ontology.
Theology, which by the time of Mulla Sadra was well developed, relied on the same vocabulary as that of the philosophers. Mulla Sadra takes note of the similarity in the use of technical terms by philosophers and theologians and of their methodologies. The second point Mulla Sadra alludes to is that Islamic theology is developed, not as an independent branch of intellectual sciences, but as a discipline that is primarily concerned with Islamic law.
Mulla Sadra, in his treatment of kalam, adopts a two-pronged approach, arguing against the theological methodology on one hand while affirming the truth of the objectives of the theologians on the other. Mulla Sadra demonstrates how and why it is that theological arguments fail to prove their purported conclusions while at the same time he is careful not to question the validity of the theological beliefs. In his work on the problem of eternity versus creation in time and the problem of bodily resurrection, Mulla Sadra brings some of the controversial positions of philosophers closer to the views of the theologians.
Mulla Sadra retains the general structure of the Ibn Sinan philosophy that asserts the existence of the Necessary Being and the gradations of Being that emanate from the Necessary Being. However, he departs from Ibn Sina by putting more emphasis on the centrality of a personal insight leading to the discoveries of the immutable principles of philosophy. It is precisely these experiences that serve as the foundation upon which Sadrian philosophy is established. Whereas Ibn Sinan principles are derived from discursive philosophy and his logic is based on rationalization of philosophical categories, Mulla Sadra’s “logic of transcendence” is derived from his mots inward and noetic insight. Mulla Sadra refers to these principles as the “Principles of Oriental Philosophy” (Qa‘ida Mashraqiyah) and “Transcendental Principles” (Qa‘ida Laduniya).
Mulla Sadra was profoundly influenced by the mystics of Islam, both by theoretical and practical dimensions of Sufism. With regard to theoretical Sufism, Mulla Sadra was highly influenced by Ibn ‘Arabi, the great Andalusian mystic. In fact, a great number of the technical terminologies that Mulla Sadra uses are borrowed from Ibn ‘Arabi and his massive commentary upon Islamic gnosticism. In particular, Mulla Sadra finds Ibn ‘Arabi’s treatment of such issues as human understanding of the experience of the divine and various problems associated with that understanding to be quite illuminating.
As to the practical aspects of the Sufi path, Mulla Sadra endorses asceticism as part of the path of knowledge whle he rejects the excesses and the antinomian practices of the Sufis.
Mulla Sadra divides knowledge into two types -- that which is learned by sense perception or instruction and that which is learned through intellectual intuition, a mode of knowledge marked by directness and the absence of mediation. The knowledge that is learned through the senses or instruction itself is divided into the traditional divisions of knowledge most commonly held by the Peripatetics, namely, theoretical and practical. The theoretical sciences consist of logic, mathematics, natural philosophy, and metaphysics; practical wisdom includes ethics, politics, and economics.
Mulla Sadra goes on to subdivide the sciences, leading to a unified theory of knowledge, which despite the multiplicity of different branches of knowledge leads the intellect to that knowledge of unity that lies at the heart of Sadrian philosophy. This view of knowledge (hikmah) integrates various modes of knowing, including that of practical wisdom, since knowledge for Mulla Sadra is not only informative but also transformative.
Mulla Sadra, whose encyclopedic knowledge of Islamic philosophy provided him with the basis for illuminating analyses of the philosophical ideas of his predecessors, makes three major contributions to the field of Islamic philosophy. They include (1) his commentary on Being, leading to the Doctrine of the Unity of Being, (2) his account of the occurrence of change in motion, known as “Substantial Motion,” and (3) his theory of the unity of the knower, the known, and knowledge itself.
Mulla Sadra takes issue with Suhrawardi, the founder of the School of Illumination, and his own teacher Mir Damad, reversing their scheme based on the principality of essence (mahiyyah) over existence (wujud). He argues that existence is the primary and principal aspect of an existent being and that essences are accidents of Being. Furthermore, Existence or Being (which for most of the Islamic philosophers, including Mulla Sadra, are the same) has an independent existence, whereas essences are contingent upon Being and therefore without a reality of their own.
Regarding the classical divisions of Being, Mulla Sadra accepts Ibn Sina’s division of Being into necessary, contingent, and impossible. Mulla Sadra also elaborates on copulative and non-copulative Being. Copulative Being is that which connects the subject to the predicate such as in “Socrates is a philosopher.” The term “is” here has a twofold function -- a copulative one, which connects the adjective of being a philosopher to Socrates, and a second one, namely, the existential function, which alludes to the existence of an existent being, in this case Socrates. Mulla Sadra, who is interested in the latter use of “is,” argues that “is” in the corporeal world is always copulative except for the Being of God, who is pure and without essences.
Mulla Sadra accepts Plato’s concept of archetypes as the “master of species” (arbab al-anwa’). According to Mulla Sadra, the corporeal world as a level of Being derives its characteristics from the archetypal world. The separation of the corporeal world from its archetypal world leads to the principle of “the possibility of that which is superior” (Qa‘ida imkan al-ashraf), a principle for which Mulla Sadra is known. This principle entails that for everything that journeys from the imperfect to perfect in the material world, there is its cosmic counterpart in the incorporeal world.
Mulla Sadra’s criticism of the Illuminationists goes beyond the priority and principality of existence over essence and includes the theory of hylomorphism. Accordingly, matter manifests itself in various domains of existence according to the ontological status of each level. Whereas the world of objects is immersed in the lowest level of matter, the soul belongs to a higher level of matter suitable for it. This process continues until it culminates in the intelligible world, where realities are completely free from matter.
Mulla Sadra is unique in the history of Islamic philosophy in that he allows for motion to exist in substance (al-harakat al-jawhariyyah). This is a deviation from Ibn Sina (Avicenna), who considered motion in substance to lead to a continuous change and the loss of that which constitutes the identity of a thing.
Mulla Sadra uses a number of arguments in support of his theory of the existence of motion in substance. When an apple has become ripe, it is not only the accidents that have changed, but the substance of the apple must have changed as well. In fact, when a potentiality becomes actualized, Mulla Sadra argues, it signifies a change both in accidents and in substance. Mulla Sadra states that for every change that occurs in accident, there has to be a corresponding change in substance, for accidents depend on their substance for their properties. Therefore, change in an apple is an example of the created order and signifies several points: first, that the world is like a river that is constantly in a state of flux; second, change occurs out of necessity and nothing remains the same except God; third, this change is not an accident in the universe, but is part of its very nature. This change, according to Mulla Sadra, acts as a force that moves the universe towards becoming; becoming is fundamentally a spiritual journey that all beings yearn for and accounts for both the ripening of an apple as well as for the yearning of the human being for transcendence.
Mulla Sadra uses the notion of Substantial Motion to shed light on the concept of time. For Mulla Sadra, as for Aristotle, time is the quantity of motion, except that for Mulla Sadra the change in quantity is the quantity of change in substance. Time is not to be viewed only quantitatively but has an ontological aspect as well. Motion in substance is also the measurement of the perfection and therefore has a purpose and direction, and carries a sense of necessity with it.
The fact that all things are in motion and that motion goes from less perfect to more perfect is an indication for Mulla Sadra that the entire universe is yearing for the ultimate perfection, God. This view also entails tha in some sense the universe is conscious of its own state of being and yearns for an eventual unity with its origin. Since Substantial Motion also entails that the identity of the object in question is always changing, Mulla Sadra concludes that this type of motion brings about a type of creation at every given moment. In other words, God through Substantial Motion creates the universe instantaneously at every moment. The Reality of God manifests itself through creation, which then goes through successive creations.
What Mulla Sadra was trying to achieve was to bring about a rapprochement between the Peripatetic who argued for the eternity of the world and the theologian view who insisted on creation ex nihilo. According to Mulla Sadra, the world as an extension of God has always existed, but yet it was created in time that ceases to exist, and is then recreated.
The unity of the knower, the known, and knowledge is deeply embedded in the Sadrian philosophy. Since God’s essence and Being are the same and all things emanate from God, God is at once the knower, the known, and the knowledge.
From the above it follows that in order for any person to achieve a similar status, one has to achieve unity with God. The reverse is also true: anyone who attains the knowledge of unity is in his or her very being the knower, the known, and the knowledge; in knowing unity, one has become unified. It is for this reason that Mulla Sadra’s al-Asfar al-arba ‘ah (the Four Journeys of the Soul) alludes to the spiritual journey of the soul from the time that it departs from God until it achieves unity once again.
Mulla Sadra not only offers complex philosophical arguments but also uses gnostic imagery as a mirror representing Divine Essence within which God witnesses the essence of all things. Although Mulla Sadra never explicitly states that unity with God is the necessary condition of knowledge, the thrust of his philosophy is such that this notion is implied.
Mulla Sadra and his teachings were a turning point in the history of Islamic philosophy. One of the greatest achievements of Mulla Sadra was the training of several students who themselves became masters of Islamic philosophy and propagators of Sadrian philosophy. Among them we can name ‘Abd al-Razzaq Lahiji, Mulla Muhsin Fayd Kashani, and Qadi Sa‘id Qummi.
Sadrian philosophy, which had gone through a period of decline, was once again revived in the eighteenth and nineteenth centuries in Iran by such notable figures as Sabziwari, Ali Nuri, Ahsa’i, and the Zunuzi family. The teaching of Mulla Sadra and his students was well received by the Islamic philosophers of the subcontinent of India, and some of his books became the official texts of traditional schools. Islamic philosophy today in Iran and the eastern parts of the Islamic world is still under the influence of Mulla Sadra and his teachings.
Sadra, Mulla see Mulla Sadra
Sadr al-Din Shirazi see Mulla Sadra
Shirazi, Sadr al-Din see Mulla Sadra
Sadr ad-Din Muhammad Shirazi see Mulla Sadra
Molla Sadra see Mulla Sadra
Sadrol Mote'allehin see Mulla Sadra
Mulla Sadra was born into a noble Persian family. His life coincided with the reign of Shah Abbas the First, during whose rule Shi‘ism and the propagation of Islamic law, philosophy, and theology reached its climax in Iran. He devoted himself to the study of the intellectual sciences -- in particular, the philosophies of Ibn Sina (Avicenna), Suhrawardi, and the Neoplatonists, especially Ibn ‘Arabi. His intense studies of philosophy intimidated some of the orthodox jurists who held much political power and who regarded philosophy as a heretical activity. Due to the hostility of the orthodoxy to his serious pursuit of philosophy by the studying and teaching of it, Mulla Sadra was forced to leave Isfahan, where he had been studying, and move to a small village outside of the city of Qum. In exile, Mulla Sadra spent twelve years in contemplation and ascetic practices, which led to the strengthening of his intellectual intuition (dhawq).
Mulla Sadra is important in the history of Islamic philosophy for several reasons. First, his work, in particular his magnum opus, the al-Afsar al-arba ‘ah (The Four Journeys of the Soul), is a compendium of the history of Islamic philosophy. Having presented the ideas of his predecessors in great detail, Mulla Sadra goes on to offer a thorough examination and critique of their philosophical ideas. Second, Mulla Sadra consolidated the School of Isfahan, which his teacher Mir Damad had established. This philosophical school was a turning point in the history of Islamic philosophy in Iran and produced some of the greatest masters of Islamic philosophy. The philosophical tradition of the School of Isfahan that was perfected by such masters as Mulla Sadra came to be known as “transcendental wisdom” (al-hikmat al-muti‘aliya), a rapprochement of discursive reasoning, intellectual intuition and practical wisdom.
Mulla Sadra wrote three distinct types of works: commentaries on the Qur’an and hadith, polemical works, and philosophical treatises. His commentaries on various verses of the Qur’an, such as the verses on light, is an indication of his esoteric reading of the scripture. He also wrote a monumental commentary upon the sayings of the Shi‘ite Imams, bringing out their more esoteric aspects. His polemics are directed towards the anti-nomian Sufis and their violations of the religious law. Finally, there are the philosophical writings of Mulla Sadra, most of which were written for the intellectual elite and the learned scholars who had sufficient training in traditional Islamic philosophy.
Mulla Sadra synthesized the theological (kalam) discussions, Ibn Sinan (Avicennian) metaphysics, and the mystical thoughts of Ibn ‘Arabi. The result is a tradition of wisdom that relates to the traditional concerns of the theologians, the discursive reasoning of the philosophers, and the direct experience of the Sufis. Mulla Sadra in particular was influenced by two figures, Ibn Sina, the philosopher of Being, and Suhrawardi, the philosopher of light and the founder of the School of Illumination (Ishraq) in Islamic philosophy. Mulla Sadra interprets Ibn Sinan philosophy from a Suhrawardian point of view while making some fundamental revisions in Suhrawardi’s ontology.
Theology, which by the time of Mulla Sadra was well developed, relied on the same vocabulary as that of the philosophers. Mulla Sadra takes note of the similarity in the use of technical terms by philosophers and theologians and of their methodologies. The second point Mulla Sadra alludes to is that Islamic theology is developed, not as an independent branch of intellectual sciences, but as a discipline that is primarily concerned with Islamic law.
Mulla Sadra, in his treatment of kalam, adopts a two-pronged approach, arguing against the theological methodology on one hand while affirming the truth of the objectives of the theologians on the other. Mulla Sadra demonstrates how and why it is that theological arguments fail to prove their purported conclusions while at the same time he is careful not to question the validity of the theological beliefs. In his work on the problem of eternity versus creation in time and the problem of bodily resurrection, Mulla Sadra brings some of the controversial positions of philosophers closer to the views of the theologians.
Mulla Sadra retains the general structure of the Ibn Sinan philosophy that asserts the existence of the Necessary Being and the gradations of Being that emanate from the Necessary Being. However, he departs from Ibn Sina by putting more emphasis on the centrality of a personal insight leading to the discoveries of the immutable principles of philosophy. It is precisely these experiences that serve as the foundation upon which Sadrian philosophy is established. Whereas Ibn Sinan principles are derived from discursive philosophy and his logic is based on rationalization of philosophical categories, Mulla Sadra’s “logic of transcendence” is derived from his mots inward and noetic insight. Mulla Sadra refers to these principles as the “Principles of Oriental Philosophy” (Qa‘ida Mashraqiyah) and “Transcendental Principles” (Qa‘ida Laduniya).
Mulla Sadra was profoundly influenced by the mystics of Islam, both by theoretical and practical dimensions of Sufism. With regard to theoretical Sufism, Mulla Sadra was highly influenced by Ibn ‘Arabi, the great Andalusian mystic. In fact, a great number of the technical terminologies that Mulla Sadra uses are borrowed from Ibn ‘Arabi and his massive commentary upon Islamic gnosticism. In particular, Mulla Sadra finds Ibn ‘Arabi’s treatment of such issues as human understanding of the experience of the divine and various problems associated with that understanding to be quite illuminating.
As to the practical aspects of the Sufi path, Mulla Sadra endorses asceticism as part of the path of knowledge whle he rejects the excesses and the antinomian practices of the Sufis.
Mulla Sadra divides knowledge into two types -- that which is learned by sense perception or instruction and that which is learned through intellectual intuition, a mode of knowledge marked by directness and the absence of mediation. The knowledge that is learned through the senses or instruction itself is divided into the traditional divisions of knowledge most commonly held by the Peripatetics, namely, theoretical and practical. The theoretical sciences consist of logic, mathematics, natural philosophy, and metaphysics; practical wisdom includes ethics, politics, and economics.
Mulla Sadra goes on to subdivide the sciences, leading to a unified theory of knowledge, which despite the multiplicity of different branches of knowledge leads the intellect to that knowledge of unity that lies at the heart of Sadrian philosophy. This view of knowledge (hikmah) integrates various modes of knowing, including that of practical wisdom, since knowledge for Mulla Sadra is not only informative but also transformative.
Mulla Sadra, whose encyclopedic knowledge of Islamic philosophy provided him with the basis for illuminating analyses of the philosophical ideas of his predecessors, makes three major contributions to the field of Islamic philosophy. They include (1) his commentary on Being, leading to the Doctrine of the Unity of Being, (2) his account of the occurrence of change in motion, known as “Substantial Motion,” and (3) his theory of the unity of the knower, the known, and knowledge itself.
Mulla Sadra takes issue with Suhrawardi, the founder of the School of Illumination, and his own teacher Mir Damad, reversing their scheme based on the principality of essence (mahiyyah) over existence (wujud). He argues that existence is the primary and principal aspect of an existent being and that essences are accidents of Being. Furthermore, Existence or Being (which for most of the Islamic philosophers, including Mulla Sadra, are the same) has an independent existence, whereas essences are contingent upon Being and therefore without a reality of their own.
Regarding the classical divisions of Being, Mulla Sadra accepts Ibn Sina’s division of Being into necessary, contingent, and impossible. Mulla Sadra also elaborates on copulative and non-copulative Being. Copulative Being is that which connects the subject to the predicate such as in “Socrates is a philosopher.” The term “is” here has a twofold function -- a copulative one, which connects the adjective of being a philosopher to Socrates, and a second one, namely, the existential function, which alludes to the existence of an existent being, in this case Socrates. Mulla Sadra, who is interested in the latter use of “is,” argues that “is” in the corporeal world is always copulative except for the Being of God, who is pure and without essences.
Mulla Sadra accepts Plato’s concept of archetypes as the “master of species” (arbab al-anwa’). According to Mulla Sadra, the corporeal world as a level of Being derives its characteristics from the archetypal world. The separation of the corporeal world from its archetypal world leads to the principle of “the possibility of that which is superior” (Qa‘ida imkan al-ashraf), a principle for which Mulla Sadra is known. This principle entails that for everything that journeys from the imperfect to perfect in the material world, there is its cosmic counterpart in the incorporeal world.
Mulla Sadra’s criticism of the Illuminationists goes beyond the priority and principality of existence over essence and includes the theory of hylomorphism. Accordingly, matter manifests itself in various domains of existence according to the ontological status of each level. Whereas the world of objects is immersed in the lowest level of matter, the soul belongs to a higher level of matter suitable for it. This process continues until it culminates in the intelligible world, where realities are completely free from matter.
Mulla Sadra is unique in the history of Islamic philosophy in that he allows for motion to exist in substance (al-harakat al-jawhariyyah). This is a deviation from Ibn Sina (Avicenna), who considered motion in substance to lead to a continuous change and the loss of that which constitutes the identity of a thing.
Mulla Sadra uses a number of arguments in support of his theory of the existence of motion in substance. When an apple has become ripe, it is not only the accidents that have changed, but the substance of the apple must have changed as well. In fact, when a potentiality becomes actualized, Mulla Sadra argues, it signifies a change both in accidents and in substance. Mulla Sadra states that for every change that occurs in accident, there has to be a corresponding change in substance, for accidents depend on their substance for their properties. Therefore, change in an apple is an example of the created order and signifies several points: first, that the world is like a river that is constantly in a state of flux; second, change occurs out of necessity and nothing remains the same except God; third, this change is not an accident in the universe, but is part of its very nature. This change, according to Mulla Sadra, acts as a force that moves the universe towards becoming; becoming is fundamentally a spiritual journey that all beings yearn for and accounts for both the ripening of an apple as well as for the yearning of the human being for transcendence.
Mulla Sadra uses the notion of Substantial Motion to shed light on the concept of time. For Mulla Sadra, as for Aristotle, time is the quantity of motion, except that for Mulla Sadra the change in quantity is the quantity of change in substance. Time is not to be viewed only quantitatively but has an ontological aspect as well. Motion in substance is also the measurement of the perfection and therefore has a purpose and direction, and carries a sense of necessity with it.
The fact that all things are in motion and that motion goes from less perfect to more perfect is an indication for Mulla Sadra that the entire universe is yearing for the ultimate perfection, God. This view also entails tha in some sense the universe is conscious of its own state of being and yearns for an eventual unity with its origin. Since Substantial Motion also entails that the identity of the object in question is always changing, Mulla Sadra concludes that this type of motion brings about a type of creation at every given moment. In other words, God through Substantial Motion creates the universe instantaneously at every moment. The Reality of God manifests itself through creation, which then goes through successive creations.
What Mulla Sadra was trying to achieve was to bring about a rapprochement between the Peripatetic who argued for the eternity of the world and the theologian view who insisted on creation ex nihilo. According to Mulla Sadra, the world as an extension of God has always existed, but yet it was created in time that ceases to exist, and is then recreated.
The unity of the knower, the known, and knowledge is deeply embedded in the Sadrian philosophy. Since God’s essence and Being are the same and all things emanate from God, God is at once the knower, the known, and the knowledge.
From the above it follows that in order for any person to achieve a similar status, one has to achieve unity with God. The reverse is also true: anyone who attains the knowledge of unity is in his or her very being the knower, the known, and the knowledge; in knowing unity, one has become unified. It is for this reason that Mulla Sadra’s al-Asfar al-arba ‘ah (the Four Journeys of the Soul) alludes to the spiritual journey of the soul from the time that it departs from God until it achieves unity once again.
Mulla Sadra not only offers complex philosophical arguments but also uses gnostic imagery as a mirror representing Divine Essence within which God witnesses the essence of all things. Although Mulla Sadra never explicitly states that unity with God is the necessary condition of knowledge, the thrust of his philosophy is such that this notion is implied.
Mulla Sadra and his teachings were a turning point in the history of Islamic philosophy. One of the greatest achievements of Mulla Sadra was the training of several students who themselves became masters of Islamic philosophy and propagators of Sadrian philosophy. Among them we can name ‘Abd al-Razzaq Lahiji, Mulla Muhsin Fayd Kashani, and Qadi Sa‘id Qummi.
Sadrian philosophy, which had gone through a period of decline, was once again revived in the eighteenth and nineteenth centuries in Iran by such notable figures as Sabziwari, Ali Nuri, Ahsa’i, and the Zunuzi family. The teaching of Mulla Sadra and his students was well received by the Islamic philosophers of the subcontinent of India, and some of his books became the official texts of traditional schools. Islamic philosophy today in Iran and the eastern parts of the Islamic world is still under the influence of Mulla Sadra and his teachings.
Sadra, Mulla see Mulla Sadra
Sadr al-Din Shirazi see Mulla Sadra
Shirazi, Sadr al-Din see Mulla Sadra
Sadr ad-Din Muhammad Shirazi see Mulla Sadra
Molla Sadra see Mulla Sadra
Sadrol Mote'allehin see Mulla Sadra
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