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Islamic Philosophy from Its Origin to the Present: Philosophy in the ...

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CHAPTER 12<br />

Mullå |adrå and <strong>the</strong><br />

Full Flower<strong>in</strong>g of Prophetic <strong>Philosophy</strong><br />

S<strong>in</strong>ce Henry Corb<strong>in</strong> and I began <strong>to</strong> write about Mullå |adrå over forty<br />

years ago, a great deal of attention has been paid <strong>to</strong> this major figure<br />

<strong>in</strong> both <strong>the</strong> <strong>Islamic</strong> world and <strong>the</strong> West and even <strong>in</strong> lands as far away<br />

as Japan. There are now even <strong>in</strong>ternational and local conferences held<br />

on a regular basis on his philosophy. Here our task is not <strong>to</strong> deal with<br />

every aspect of his thought but only certa<strong>in</strong> <strong>the</strong>ses that relate <strong>to</strong> our<br />

concerns <strong>in</strong> this work. Let it also be repeated, lest one forget, that<br />

Mullå |adrå and his followers do not represent <strong>the</strong> only philosophical<br />

current <strong>in</strong> <strong>the</strong> School of Isfahan but <strong>the</strong> major current that was <strong>to</strong> have<br />

<strong>the</strong> greatest <strong>in</strong>fluence <strong>in</strong> later centuries <strong>in</strong> Persia and India. 1<br />

MULLĀ |ADRĀ<br />

|adr al-D¥n Sh¥råz¥, known also as Mullå |adrå and |adr al-muta˘allih¥n<br />

(foremost among <strong>the</strong> <strong>the</strong>osophers or literally those imbued with Godlike<br />

qualities) is without doubt <strong>the</strong> greatest of <strong>the</strong> later <strong>Islamic</strong> philosophers<br />

and perhaps <strong>the</strong> most outstand<strong>in</strong>g among all <strong>Islamic</strong><br />

philosophers <strong>in</strong> <strong>the</strong> field of metaphysics. 2 Born <strong>in</strong> Shiraz <strong>in</strong> 979–80/<br />

1571–72, he received his early education <strong>in</strong> <strong>the</strong> city of his birth, <strong>the</strong>n<br />

set out for Isfahan, where he soon became <strong>the</strong> most notable student of<br />

M¥r Dåmåd. 3 After hav<strong>in</strong>g mastered both <strong>the</strong> <strong>in</strong>tellectual and <strong>the</strong> transmitted<br />

sciences, his foremost teacher <strong>in</strong> <strong>the</strong> latter category hav<strong>in</strong>g been<br />

Bahå˘ al-D¥n al-‘≈mil¥, Mullå |adrå retired <strong>to</strong> <strong>the</strong> village of Kahak<br />

near Qom away <strong>from</strong> <strong>the</strong> crowd. There he spent years <strong>in</strong> spiritual<br />

tra<strong>in</strong><strong>in</strong>g and contemplation. F<strong>in</strong>ally he returned <strong>to</strong> Shiraz where <strong>the</strong><br />

Khan School was built for him and where he wrote and taught until<br />

his death <strong>in</strong> 1050/1640 <strong>in</strong> Basra (or possibly Najaf) upon return<strong>in</strong>g<br />

<strong>from</strong> <strong>the</strong> pilgrimage <strong>to</strong> Mecca for <strong>the</strong> seventh time. He also visited<br />

Qom dur<strong>in</strong>g <strong>the</strong> last period of his life.<br />

Dur<strong>in</strong>g a remarkably productive life marked by periods of both<br />

formal <strong>in</strong>tellectual tra<strong>in</strong><strong>in</strong>g and <strong>in</strong>ner purification and spiritual wayfar<strong>in</strong>g<br />

223

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