1     life, Character and School of mulla Sadra

BY: Ayatullah Seyyed Mohammad Khamenei

Translated by: Abolfadl Haqiri Qazvini.

• Abstracts:

Perception and apperception in Mulla Sadra and leibniz

Sense Perception

 Trans - Substantial Motion and its Philosophical Consequences

An Elucidation of Utterance, Divine Utterance and Revelation

9      An introduction to the Doctrines in the Ontologica) Argument/Theological Arguments
9      A definition of the Unity of the Existence

Trans - substantial Motion in Physics

An introduction to Mulla Sadra's Anthropology

10   The Relation between Philosophy and psychological health 10   Gradation between one and many

Life, Character and School of Mulla Sadra

Ayatollah S.M Khamenei

Taking the extent of his devotion and spiritual need to the master, and Ihe good situation which was waiting lor Mulla Sadra, there should be an important obstacle-which cannot he overcome, in the religion of Ihc love and devotion - in Fayyad's way, so thai he ignored (his great requirement and did nol go with the master tn Shiraz. His family, job, liscal conditions, disciples, and even proximity of the sacred Shrine of Ma'sumah Mutahharah can not be deemed as the obstacle. What might have prevented him from leaving Shiraz for Qum with his mauler, we think, had heen a request or command made by Mulla Sadra; who, like a spiritual guide considered presence in Qum and its center, necessary. A hindrance, which in the well- known war between "advisable and hindrance", would capture and nullity that strong advisable one, easily. This is the same hindrance, which Fayyad had called it in his poem heavenly trick and the oppression of lime: and looked for its remedy, nut in [he astrology, but in the master's favor, which was, in fad, a permission to leave Qum for Shiraz. The masters of seminaries, sometimes, conjure away the disciples who have enjoyed the master's knowledge intentionally or unintentionally. This is not, of course for disinterestedness, but it is because of the recognition of their value, and the lact that they are worthy lo have some disciples.

In nature also, mother conjures away the full - grown offspring, so that, cutting its dependence from the origin, it can enjoy the pleasure of independence, and begin a new life. The magnanimous masters, also, kimlhcartedly ignored the courtesy of their loyal disciples not to prevent their pruwlh, ami not lo close the way of generosity lo the new - coming students.

Separation between Fayyad and Mulla Sadra, and staying of one of them in Qum and proceeding of the other to Shiriu were, probably, based on this tradition:, it is nol unlikely that Mulla Sadrj had entrusted his own teaching center lo him and appointed him to succeed Ihe master.

As it was said about Mulla Hasan, the oilspring of Fayyad and Mulla Sadra's grandson, and as Hazin Lahiji says, there was no famous and prominent master in Qum_h even in time of Lahiji's olfspring, II is likely that, to keep the center ol wisdom - seeking disciples in Qum as assembled, Mulla Sadra had appointed his own (rained and perfect disciple as his successor, and instructed him to stay. Or, he had divided the disciples into two groups, and taken the best of them with him, to train them be himself. There b no evidence in the historical texts, suggesting whether except for Fayd, who was Mulla Sadra's son - in - law and, in fact, a member of his family, the other scholars, who were dose to Mulla Sadra, had accompanied him to Shiraz, or not. We know, however in that time, sume of the special disciples did not agree to leave Ihe master. As ii was said about Shjykh Baha and Mir Damad, there were always a group of disciples with the master, and enjoyed his knowledge in uvtiry step, and sometimes, put his deeds and sayings in writing.

What is said is not inconsistent with the fact that, he went sometimes lo Shiraz to meet the master; it is said that sometimes he went lo Isfahan to meet Mir Damad. As it is mentioned, Mir Damad passed away in Iraq in 1041; therefore, these travels were certainly before Mulla Sadra's return to Shiraz, or while he was going to Shiraz [to meet Mulla Sadra] in 1039 or 1040).

From this fact we can conclude that, in his stay in Qum, Mulla Sadra had established a great center for the seekers of wisdom, hadith and commentary. After him, Fayyad Lahiji remained in Qum to keep the center of desirous disciples established; through his scientific and spiritual power and because of his social situation, Fayyad could keep a fruitful center of philosophy, theology, and mysticism, established, and train scholars such as Qadi Sa'id.

Qadi Sa'id Qumi, the famous philosopher and mystic, who was a bright star of the sky of science in his own time, was among Fayyad Lahiji's disciples. He is a fruit of the philosophical - theological center, inherited from Mulla Sadra.

We are not to describe the life of Mulla 'Abdul Razzaq Fayyad Lahiji; but at the end of this section it should be noted that, from the historical evidences it is inferred that, in that time, the social conditions and the atmosphere in which clergies, philosophers and scholars lived, were not so that the other philosophers or mystics, except Mulla Sadra' under the pressure exercised by the theologians of time and Akhbari (traditionalist) muhaddithun, could go to study and teach philosophy - and not theology - openly. Hence, Lahiji seems to have been always occupied with teaching as a theologian. Though having been an accomplished mystic and a perfect Illuminationist sage, he taught theology; and gave the wine of mysticism and Illuminationist wisdom, to the desirous ones to drink, in the cover of theology; he concealed his love for mysticism with an amorous dissimulation, for fear of the accusation of being in love and drunkenness.

This has caused many researchers to know him as a theologian, and many of his books such as his gloss on Shark al-tajrid, which he had named it Shawariq al- ilham, also have been written in the science of theology. Also it is the case for his other books, such as Mashariq, glosses on Qushchi's commentary on Tajrid, and on Khafri's Glosses, and also his still other book, Gawhar murad whose summarized volume is called Sarmaye ye iman - which has been written in response to the request made by Shah 'Abbas II. This may suggest that he had been well known in public and in the court as a well - versed theologian.

In logic, Fayyad has written a commentary on Mulla Abdullah Yazdi's famous glosses on Tahdhib al- mantiq, and a gloss on Khwajah Nasir al- Din Tusi's commentary on Isharat. Also he seems to have written a treatise on the createdness (huduth) of the world as well as a treatise on the problem of the primacy of the quiddity or the primacy of the existence as a dialogue between Mulla Sadra and Mir Damad. Some have deemed him as believed in the primacy of the quiddity, and seemingly their evidence is his Gawhar murad. He has, however, written Gawhar murad, not as it is desired for him, but following the Peripatetic theology and philosophy of time, and in which he has mentioned none of the doctrines of the Transcendent Theosophy; thus this book cannot be regarded as an evidence for his belief [in the primacy of the quiddity ]. The other fact, that can be mentioned in this regard, is that, in mysticism, the primacy of the quiddity is not other than unbelief. Whether in pre- Islamic or in post- Islamic period, mysticism has been always established on the primacy of the existence. Before Mulla Sadra, however, the philosophers did not explicitly declare their views on the primacy of the quiddity or existence; and this has led to uncertainty in their beliefs inthe primacy of either of them. After spread of the Transcendent Theosophy, and Mulla Sadra's doctrines and firm proofs, rejecting the primacy of the existence, by a disciple of the Transcendent Theosophy such as Fayyad, who was clever and had a poetic gift, is very unlikely and can be regarded as a sort of apostasy.

In this regard that which can help us to solve the problem is the historical atmosphere of dictatorship, resulted from the propagations of the theologians who, after Mir Damad, had succeeded the great figures of the philosophy and gone to oppose the philosophy and persecute its advocates, and excommunicated them. The pressure of this propagation was so that, even Mulla Sadra's offsprings in Shiraz renounced the mysticism and philosophy and pretended themselves as being theologians. On the Mulla Sadra's offspring, Mulla Ibrahim, one of the false scholars says that verily he is a referent of "the origination of the alive from the dead"; and shame be on the ignorance and contumacy!

Tomorrow, when the tribunal of the justice will be concluded; It will be found out who is coward and who is brave.

In such an atmosphere, in which the cruel kings such as Shah Safi, Shah 'Abbass II and the courtier flatterers and head- bands were able to excommunicate the believers in the mystical and Divine philosophy and sentence them to death, Lahiji regarded the announcement of the Illuminationism and mysticism as annihilating his own dear life, and had no option other than ceasing of stating the realities and going with the stream. Some have regarded the death of Fayyad Lahiji in 1051 A. H., this date, however does not seem to be correct, since Fayyad had written his Gawhar murad for Shah 'Abbass II, who ascended to the throne the next year, i. e. 1052 A. H. Thus, the other story, which declares his date of death 1072 seems to be correct. This philosopher and mystic and Mulla Sadra's disciple died in Qum and was buried in Shaykhan tomb in the proximity of the sacred sanctuary.

After him, his offsprings Mirza Hasan and Mirza Ibrahim succeeded him, and left some books in philosophy and theology, and died in that same city.

Of Mulla Muhsin Fayd we have already spoken, and we have seen that, as he himself has written in his own autobiography, he had gone, looking for the science of hadith from one city to another, and finally he had found Mulla Sadra; and it is not unlikely that in this acquaintance, Shaykh Baha (under whom, Fayd had studied hadith and commentary for some years) had played an imporatnt role.

From the expressions of Fayd, it is understood that, at the beginning, he had been only enamoured of hadith (and as we saw, his masters were, Sayyid Majid Bahrani in Shiraz, the grandson of Shahid Thani (the Second Martyr) in Hijaz, and Shaykh Baha in Isfahan). Hence, it does not seem unlikely that he had been attracted to Mulla Sadra's circle and character, to enjoy his mastery on the science of hadith. Later, however, because of establishing a deeper relation with the master, he had been admitted to the private place of the master, and got acquainted with the master's Transcendent Theosophy and, in particular, "Mysticism", and enjoyed the drunkenness and being in love; and hence he had stayed with the keeper oftavern and, even, left his own home in Kashan, and had gone, with the master, to Shiraz, and stayed for a while, in that city. As it is to!d about offspring - that the offspring represents the hidden spirit of the father, the close disciples of every master also could be regarded as a mirror for the master, and what is thought by the master is spoken of, by the disciple. It is much likely that, the enmity toward jurisprudence and adherence to hadith, which are seen in Fayd Kashani, are derived from the master; and MullaSadra, who should be, in fact, called the forerunner of muhaddithun - because of his deep interest in hadith- had been bigoted for it; and did not like the procedure of his contemporary jurisprudents - who sacrificed hadith for their deductions and presumptions ,though he himself was a well-versed jurisprudent.

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The astonishing fact, for some researchers, is the fact that in some cases and for some famous figures of the Mysticism and Sufism, Mysticism and hadith are going hand in hand. Mull a Sadra was among the greatest and the most well-versed muhaddithun of his time. Though among his famous and known masters, only two masters, i. e. Shaykh Baha and Mir Damad are mentioned; and in the licenses, recorded in the history books, or in what has been said about muhaddithun, including Mulla Sadra, no other one has been noted as Mulla Sadra's master, these two masters are so great that being assigned to them - and, even, to one of them - suffices to a muhaddith's being authentic; and I have seen in no book that the great number of masters has been regarded as being influent in the authenticity of the muhaddith and disciple.

The other example of great jurisprudents and muhaddithun, who had received his license only from two muhaddithun and had still been a great jurisprudent, and all chains of the transmission of hadith and licences, after him, are based on him, is Muhaqqiq Thani, Shaykh 'Ali Karaki, the author of Jami' al- Maqasid. Mulla Sadra had received his license from the two, who, in turn, had received their licenses, mediately, from Muhaqqiq Thani, the master of Muhaddithun of his time. And if he had studied hadith, even, under one of these two - i. e. Shaykh Baha and Mir Damad - it would had sufficed for his greatness in the science of hadith. The wonder of agreement between hadith and Mysticism is not an ordinary fact, but it is resulted from the propagations of some socalled defenders of Shar', hadith and the Holy Qur'an, and in fact some superficial ones, who had jangled in the Islamic societies and made the people believe in the schism between Mysticism and hadith. Islamic Mysticism has been resulted from the Holy Qur'an and hadith. Many hadiths which have been received from the household of the Prophet (A. S.) are not only full of the finest scientific and mystical points, but also, according to this author, the main privilege of the Islamic Mysticism over the pre- Islamic Mysticism lays in the same Qur'anic points, which inspired the Muslim Mystics; and, perhaps, it could be said that a group, wellknow as Shi i Batiniyyah had been the safeguarders and promoters of the Islamic Mysticism.

For a researcher, who has made an accurate and scientific comparison between the pre- Islamic Mysticism, say, Alexanderian Mysticism of Plotinus and Islamic Mysticism, it is clear that the latter has succeeded to go to the culmination and olve certain logical and philosophical problems in Mysticism.

For example, in a scientific and mystical analysis of nature of the existence or light (nur), it could be proved that the sages of ancient Persia - despite their greatness and innovation, and despite their belief in the principiality of the existence and corresponding it with the light (nur). and their belief in the oneness and uniqueness of the Light of lights and the Essence of the Nesessary Being graded, as a beginning for the plurality and occurrence of the quiddities and dozens of the other important Illuminationist principles - had been deprived of the accuracy and fineness of the Islamic Mysticism in providing a so-called definition for the Essence of the Nesessary Being and the existence, conditioned by negation, and the absolute scattering, and the way of emanation of the existents, whether the created things or made ones or creatures, from the diffusing andunconditioned and simple existence, and the Truth the Creator".

Also if a comparison is made between the tasteful (dhawqi) division of existence, made by Mystics, who regard the station of the sacred emanation and the Lordly oneness as the origin of the beings, and consider hundreds of veils between the undefined Divine essence and the essence of One, which is the station of the [ Divine Names and Attributes ] and the abode of nominal manifestations and the manifestation of the beauty and glory of the Truth - the Exalted - and take the Truth the Necessary Being -free of the plurality of the creatures in the unseen of unseens and in the absolute station of the Oneness and in a halo of sanctity, which deserves him on the one hand, and the Alexanderian Plotinist Mysticism - which is, perhaps, the most valuable pre- Islamic Mysticism, which has been recorded in the history of philosophy and Mysticism - which had to regard the intelligence as the first emanation and the origin of the soul (the second emanation) and had not recognized the holy sanctuary of the most holy emanation of the Oneness and had admitted the other in that sanctuary, on the other hand, both the politeness and accuracy, as well as, the depth of Islamic Mysticism could be understood.

It is not by chance that the term 'ama(ihe station of Oneness) is seen both in the Prophetic hadith and Islamic Mysticism. It is reported in hadith that someone asked the Holy Prophet (S. A. W.) that where was our God, before the creation? The Holy Prophet (S. A. W.) said: in 'ama- which means verbally "thin cloud". The Muslim Mystics - who had been paying attention to the Revelation, the expression of the Prophet (S. A. W.), and people of the mysteries and the household (A. S.) - had derived certain conclusions from this expression and had been saved from the bottlenecks, in which the superficial muhaddithun, who had regarded God as a body like the man had been enmeshed, and made the human knowledge, rich. A great deal of the derivations of this kind from the hadith and the Holy Qur'an could be seen in the Islamic philosophy; then it would not be surprising if the Islamic Mysticism regards itself as being indebted to the Revelation and hadith and considers itself as being more valuable than other mystical schools; or if a mystic is among the muhaddithun. Many of Muslim mystics had been among the jurisprudents, theologians and muhaddithun of their time, and studied hadith, commentary, jurisprudence and theology under the well-known masters. The one who is among the people of hadith and derives his knowledge and outlook from the Revelation and hadith and, thus, establishes a discipline, called Mysticism, should not be blamed that he has become dervish or kalendar, or come to atheism and unbelief. According to the received hadith, which have regarded the Holy Qur'an as having many layers or in the language of hadith itself, seven or seventy interiors - it should be accepted that not every one is admitted in its interiors, and each person can plunge in its interior as deep as his /her intellectual and scientific capacity and purification of the soul allow, to find the pearls and jewels in the dark depth of this never-ending ocean. In a historical analysis, the origination of the superficial ones or Hashwiyyah (today,Salafiyyah or Akhbariyyah} could be regarded as resulted from the policy of Umayyad and Abbasid caliphs; their origination began when the Shi'is, in particular, in time of Imam Sadiq (A. S.) - proceeded to spread the Qur'anic Mysticism, and along with paying attention to the exterior of hadith and the Holy Qur'an - from which the juridical rules were derived - paid attention to the interiors of these two, and went to infer and present the issue of the Imamate of the household (A. S.) - which was, in fact, the Divine rule - and became well - known as Batiniyyah - and, incorrectly, as Isma'iliyyah. Though since time of the Holy Prophet (S. A. W.) and the household (A S.), the interiors of the Qur'an and hadith had been always paid attention, in the interval between Umayyad and Abbassid, this was a policy and procedure for fighting, on which the household (A. S.) had established a secret organizations with its partial outlook, and fighting circles to fight the system of Caliphate, and overthrow that corrupted dynasty that usurped the throne of the Holy Prophet, and seat, instead of them, the chaste and infallible Imams, or at least, some theist sages.

Despite the well - known story which tells us that the Six Imamilsma' ilis were rivals of the household (A. S.), it can be accepted that, at the beginning,they were the secret disciples of the mystical school of Imam Sadiq (A S.), and if, later, some of their leaders went out of the circle of sincerityand belief in the household (A. S.) or committed evil acts, this does not reject the truth of the original story. It has been recorded in history books that the Sixth Imam had loved his offspring Isma'il, the eldest one, more than the other offsprings. It is reported that he saidthat if I could appoint my successor, I would select Isma'il for Imamate, and it is very unlikely, and even impossible, that an infallible Imam loves an undeserved person, even if he is his own offspring, much less than to appoint him to the sacred position of Imamate. Hence, these expressions and behavior of Imam suggest Ismail's never-ending Godfearing, talent, truthfulness and his competence for administration and organization of a secret institution for a scientific and practical combat with the usurpers of Caliphate. Isma'il passed away in father's time, and Imam mourned for his dead offspring.

From history it is understood that Isma'il studied the occult sciences under father and spread these sciences among the Shi'is and trained them to help father and the policy of the household (AS.). It was this same underground Shi'i organization, which, later, caused the great material, political and underground movements against the Caliphate throughout the vast Islamic world. And this organization made Abbassid, who were well aware of the people's interest in the household of the Holy Prophet (A.S.) or, as it was expressed in thattime, Rida ye Al-i Muhammad- to react.