Alhassanain(p) Network for Heritage and Islamic Thought

A: Works in the Field of Transmitted Sciences

1- Asrar al-ayat wa anwar al-bayyinat (“The Secrets of the Verses and the Lights of Evident Proofs”). One of Sadra’s major commentaries on the Qur’an, the book consists of an introduction and three parts (taraf ). The first part deals with the knowledge of the Divinity (‘ulum rububi ) in three witnesses (mashhad ) and twenty-one principles (qa’idah ). The second part discusses, in four witnesses and twenty-five principles, the acts of the Divine, emanation of the world of multiplicity from the One, and its return to It. The third part is devoted to return or resurrection (al-ma’ad ) in twelve witnesses and nine principles. Forty manuscripts of theAsrar have been found in Tehran, Mashhad and Qom libraries.[25] M. Khwajawi has edited the treatise with a Persian translation and notes asAsrar al-ayat (Tehran: Mu’assasa-yi Mutala’at wa Tahqiqat-i Farhanghi, 1363 (A. H. Lunar)/1984). A second Persian translation is available by ‘Alawiyyah Humayuni (Tehran: 1362).

2- Ayat al-kursi (“Commentary on the Verse of ‘al-Kursi’, the Throne”) also known asTafsir al-‘urwat al-wuthqa . An extensive commentary on the verse of the Throne (al-kursi ), (the Qur’an 2:255), importance of which have been stated in a number ofhadith s. It consists of an introduction (muqaddimah ), twenty chapters (maqalah ), and a conclusion (khatimah ). Each chapter has a different name:maqasid (intentions),masha’ir (penetrations),isharat (allusions),latifat (subtleties),fawa’id (benefits), and so on. Among the issues discussed are the reality and unity of being, God’s mercy, intercession and its conditions, and the legitimacy of the Shi’ite Imams. Thirty-one manuscripts of the text have been found.[26] Published in Khwajawi,Tafsir al-Qur’an , Vol. 4, pp. 8-342.

3- Ayat al-nur (“Commentary on the Verse of ‘al-Nur’, the ‘Light’”). Sadra’s important commentary on the Light Verse (the Qur’an, 24:35), which has been the subject of many other philosophical and mystical commentaries before him. It consists of an introduction (muqaddimah ), an introductory discussion (tamhid ) on the meaning of light (nur ), seven sections (fasl ), and a conclusion with Sadra’s testament (wasiyyah ). Among the subject discussed are the definition of light as the perfection of things, emanation of light upon the heavens and the earth, God’s knowledge being identical with His essence, meanings of the breast (al-sadr ), the heart (al-qalb ) and the spirit (al-ruh ), man as the microcosm, and the doctrine of the perfect man (al-insan al-kamil ) and its relation to cosmology. The book has been edited and published with a Persian translation by M. Khwajawi asAyat-i nur ya bayan-i maratib-i afarinish (Tehran: Intisharat-i Mawla, 1362 (A. H. Lunar), 2.nd edition 1377 (A. H. Lunar)). Also published in Khwajawi,Tafsir , vol. 4, pp. 345-427. Forty-four manuscripts of the commentary have been found.[27]

4-Ma’ani al-alfaz al-mufradah min al-qur’an (“The Meanings of Qur’anic Terms”). A short exposition of certain Qur’anic terms and expressions. Each term is analyzed under a different‘bab’ (section). Two manuscripts of the text are in Tehran Central and Parliament libraries.[28]

5- Mafatih al-ghayb (“Keys of the Invisible World”). One of Sadra’s most important works in this category of writings, consisting of an introduction (muqaddimah ) and twenty ‘keys’ (miftah ). It contains the most extensive discussion of Sadra’s approach to the Qur’an and his methodology of interpreting the Sacred Book. Sadra culls together a number of philosophical and gnostic themes, and explains them under a different‘miftah’ . The first‘miftah’ discusses the secret and wisdom behind the creation of the universe; second, the Divine intention in sending the Qur’an; third, knowledge and its degrees; fourth, unveiling (kashf ) and its degrees; fifth, knowledge of the Divine; sixth, the meaning of ‘balance’ (mizan ) in the Qur’an; seventh, unveiling the knowledge of the essence of God, His Names and Attributes, and His signs in the visible universe; eighth, God’s acts (af’al ); ninth, the angels, their hierarchy, and their attributes; tenth, the divisions of physical bodies; eleventh, the intelligible substances as the treasures and power of the Divine; twelfth, the temporal origination of the world; thirteenth, existence of the world of the spirits; fourteenth, the spiritual path leading to salvation; fifteenth, man’s creation and journey from birth to the day of resurrection; sixteenth, the angelic power (malakut ) as stages of man’s spiritual journey; seventeenth, resurrection of human beings and the universe; eighteenth, bodily resurrection and its demonstration; nineteenth, degrees of resurrection on the Day of Judgment; and twentieth, spiritual discipline and its kinds. Twenty-seven manuscripts of theMafatih have been located.[29] Mulla Hadi Sabziwari, the most important commentator of Mulla Sadra in the 19th century, has written a commentary on theMafatih , under the titleHashiyah mafatih al-ghayb fi’l-tafsir . During the Qajar period, a certain Husam al-Din Shirazi has translated theMafatih into Persian.

6- Mutashabihat al-qur’an (“Allegorical or Metaphorical Verses of the Qur’an”). Sadra’s explanation of the Qur’anic verses that are called allegorical or metaphorical (mutashabih ) by the Qur’an (Al-i ‘Imran, 3:7) such as ‘God sitting on the Throne’ and ‘God’s hand’. Although Sadra does not add anything new to what he has already established as his methodology of commenting upon the Qur’an inMafatih al-ghayb andTafsir ayat al-kursi , he discusses and criticizes the opinions of previous commentators and theologians before stating his own views on the subject. The book consists of six parts (fasl ). The first part discusses various views on the allegorical verses of the Qur’an; second, the views of those commentators who emphasize ‘transcendence’ (tanzih ); third, the rejection of the views of those theologians who are called‘mu’attilah’ or‘ahl al-ta’til’ , viz., those who deny God any kind of attribution; fourth, Sadra’s own views on the subject; fifth, further elaboration on the fourth part; and finally six, Sadra’s partial interpretations of certain allegorical verses from the point of view of unveiling (kashf ) and gnosis (‘irfan ). The treatise has been published in Sayyid Jalal al-Din Ashtiyani,Sih Risalah (Mashhad: Mashhad University Press, 1352 (A. H. Lunar)). Eleven manuscripts of the text have been found.[30]

7-Sharh usul al-kafi (“Commentary on theUsul al-kafi ”). A commentary on the famous Shi’ite book of Hadith compiled by Abu Ja’far Muhammad ibn Ya’qub Kulayni (d. 329/940). One of Sadra’s most important works in the category of transmitted sciences,Sharh is atour de force of Sadra’s philosophical and esoteric interpretations of the sayings of the Shi’ite Imams. Corbin considers it one of the most important works of Twelve Imam Shi’ism.[31] Being an excellent example of the Sadrean blend of transmitted and intellectual sciences, it is a philosophical commentary on the thirty-four sayings of theUsul al-kafi grouped under the titleKitab al-‘aql wa’l-jahl . All of the sayings are directly related to the intellect, intellection, knowledge, and ignorance. Sadra first narrates eachhadith in full with its chain of transmission, discusses its sources and authenticity, and then provides his commentaries. The first twelve sayings are analyzed together, after which Sadra takes a long detour and discusses various issues related to philosophy, metaphysics, and gnosis in over 140 pages in the printed edition. Among the issues discussed are the meaning and degrees of the intellect (al-‘aql ) and ignorance (al-jahl ), God’s Essence, Names and Attributes, the cosmos and its creation, relation between the intellect and the heart (al-qalb ), and the role of the intellect in achieving happiness. This is followed by the longest commentary of the book onhadith number fourteen, which is the saying that ‘God has created the intellect’. Here Sadra delves into a very detailed discussion of the subject by quoting a number of other sayings of the Imams from other sources. TheSharh has remained incomplete, and some have claimed that Sadra died in the middle of composing it.[32] Seventy-two manuscripts of the text have been found.[33] The critical edition is by Muhammad Khwajawi (Tehran: Mu’assasa-yi Mutala’at wa Tahqiqat-i Farhanghi, 1366 (A. H. Solar)).

8-Surat al-a’la (“Commentary on the Chapter ‘al-A’la, the Most High”). A philosophical and gnostic commentary on Chapter 87 of the Qur’an. It consists of an introduction (muqaddimah ) and ten ‘praises’ (tasbih ). Published in Khwajawi,Tafsir , vol. 7, pp. 342-407.

9-Surat al-baqarah (“Commentary on the Chapter ‘al-Baqarah’, the Cow”). An incomplete yet long commentary on Chapter 2 of the Qur’an up to verse 65. In explaining the verses, Sadra criticizes the viewpoint of the Ash’arites and the Mu’tazilites on certain issues. He also discusses the meaning of the ‘separate letters’ (huruf muqatta’ah ) in the Qur’an. Twelve manuscripts of the text have been listed.[34] Published in Khwajawi,Tafsir , vols. 1-3.

10-Surat al-fatihah (“Commentary on the Chapter ‘al-Fatiha’, Opening”). Also known asSurat al-hamd . A philosophical and gnostic commentary on the opening chapter of the Qur’an. Sadra discusses many issues ranging from the significance of thebasmalah (i.e., the expression ‘in the Name of God, the Most Merciful, the All-Compassionate’) to his theory of substantial motion (al-harakat al-jawhariyyah ), and the differences among human beings in their journeys towards salvation. 19 manuscripts of the text have been found.[35]

11-Surat al-hadid (“Commentary on the Chapter ‘al-Hadid’, the Iron”). A gnostic interpretation of Chapter 57 of the Qur’an. The commentary is divided into four parts: ‘unveiling’ (mukashafah ), ‘divine gleaming’ (lam’ah ilahiyyah ), ‘benefit’ (fa’idah ), and ‘conclusion’ (khatimah ). Twenty-six manuscripts have been listed.[36] Published in Khwajawi,Tafsir , vol. 6, pp. 140-327.

12-Surat al-jum’ah (“Commentary on the Chapter ‘al-Jum’ah’, Friday”). A gnostic commentary on Chapter 62 of the Qur’an. It has an introduction (muqaddimah ), twelve chapters or ‘dawns’ (matla’ ), and a conclusion (khatimah ). Sadra discusses a number of ontological issues and elaborates on the Avicennan distinction between the kind of beings that subsist by themselves and those that are ontologically dependent on others for their existence (i.e., necessary-by-itself and necessary-through-others). Twenty-five manuscripts have been listed.[37] Published in Khwajawi,Tafsir , vol. 7, pp. 136-305.

13-Surat al-sajdah (“Commentary on the Chapter ‘al-Sajdah’, the Prostration”). An esoteric commentary on Chapter 32 of the Qur’an with an introduction, nine chapters (each with a different title), and a conclusion. One of Sadra’s finest writings concerning man’s spiritual journey and its stations. Twelve manuscripts have been listed.[38] Published in Khwajawi,Tafsir , vol. 6, pp. 1-135.

14-Surat al-tariq (“Commentary on the Chapter ‘al-Tariq’, the Morning Star”). A short philosophical and gnostic commentary on the chapter 86 of the Qur’an. In the introduction, Sadra states that his comments are based on the Divine intuitions given to him. Twenty-two manuscripts of the text have been found.[39] Published in Khwajawi,Tafsir , vol. 7, pp. 308-359.

15-Surat al-tawhid oral-ikhlas (“Commentary on the Chapter ‘al-Tawhid’, Unity or ‘al-Ikhlas’, Sincerity”). A philosophical and gnostic commentary on chapter 112 of the Qur’an, which is also known asSurat al-ikhlas . In six chapters or ‘benefits’ (fa’idah ), Sadra discusses the names of thissurah , reasons for its revelation, meaning and degrees of unity (tawhid ), and God’s knowledge in the light of intellectual (‘aqli ) and transmitted (naqli ) arguments. The critical edition is published in two parts in Isfahani,Majmu’a-yi rasa’il-i falsafi-yi Sadr al-Muta’allihin (cited hereafter asMajmu’ah ) (Tehran: Intisharat-i Hikmat, 1375 (A. H. Lunar)) (fifteenth and sixteenth treatises; pp. 395-439). Three manuscripts have been listed.[40]

16-Surat al-waqi’ah (“Commentary on the Chapter ‘al-Waqi’ah’, the Event”). A gnostic and philosophical commentary on Chapter 56 of the Qur’an. Throughout the commentary, Sadra discusses various issues including resurrection, the spirit, and the concept of being. Twenty-four manuscripts have been listed.[41] Published in Khwajawi,Tafsir , vol. 7, pp. 8-134.

17-Surat al-zilzal (“Commentary on the Chapter ‘al-Zilzal’, the Quake”). A philosophical commentary on Chapter 99 of the Qur’an on the basis of Sadra’s notion of substantial movement and eschatology. Twenty-two manuscripts of the text have been recorded.[42] Published in Khwajawi,Tafsir , vol. 7, pp. 410-444.

18-Surat Ya-Sin (“Commentary on the Chapter ‘Ya-Sin’”). An extensive philosophical commentary on Chapter 36 of the Qur’an with special emphasis on the Day of Judgment and bodily resurrection. The introduction (muqaddimah ) contains a detailed discussion of the importance of intellection (ta’aqqul ) in the Qur’an. Seventeen manuscripts of the text have been listed.[43] Published in Khwajawi,Tafsir , vol. 5.

19- VariousHadith commentaries. Sadra has written commentaries on a few sayings of the Prophet, among which the most important is theHadith “I was a hidden treasure”. Many Sufis have commented on this hadith before Sadra. Following his esoteric hermeneutics, Sadra gives a full exposition of theHadith . Three manuscripts of this short commentary have been listed.[44]