Alhassanain(p) Network for Heritage and Islamic Thought

B: Works in the Field of Intellectual Sciences

1-Ajwibat al-masa’il al-kashaniyyah (“Answers to Ka sha ni’ s Questions”).S adra ’s answers to five questions on the soul posed by Mulla Muz affarH usayn Ka sha ni, a contemporary ofS adra and a disciple of Mi r Findiriski . In his answers,S adra elaborates on various aspects of the soul, its perceptual and intellectual faculties, and the differences among the human souls from the state of potentiality and imperfection to full realization and spiritual perfection. The critical edition of the text appears in Is faha ni ,Majmu’ah (third treatise; pp. 125-160).

2-Ajwibat al-masa’il al-nasiriyyah (“Answer to the Nasirean Questions”).S adra ’s answers to three questions posed by Nasi r al-Di n al-Tusi to Shams al-Di n ‘Abd al-H ami d ibn ‘I sa Khusrawsha hi , which had remained unanswered. The first question asked byTusi and answered byS adra is about motion and its relation to time. The second question is about potentiality (al-imkan ) and how it relates to the physical and spiritual growth of human beings. The third question deals with multiplicity, how it has originated from the One, and whether multiplicity emanates from the One in a single act of creation or in an order of descent. The lithograph edition appears on the margins ofS adra ’sal-Mabda’ wa’l-ma’ad andSharh al-hidayah . The critical edition is in Is faha ni ,Majmu’ah (sixth treatise; pp. 163-177).

3-Ajwibat al-masa’il Shams al-Din Muhammad Ghilani (“Answers to Ghi la ni’ s Questions”).S adra ’s responses to five philosophical questions asked by the Peripatetic philosopher Mulla Shamsa -yi Ghi la ni , also known as Shamsa , who was a student of Mi r Da ma d.[45] In a sense, the questions can be considered to be a Peripatetic critique ofS adra ’s transcendent philosophy by one of the prominent figures of the circle of Mi r Da ma d. Ghi la ni’ s questions, it appears, have givenS adra an opportunity to further clarify some of his ideas against his critics. The five short questions asked by Ghi la ni are as follows: 1) change in the category of quantity (kamm ), to whichS adra replies by discussing the meaning of change in the categories; 2) the nature of the vegetative soul (nafs nabati ), how it is, if any, transformed, and the detachment of the human soul (tajarrud al-nafs ) from corporeal existence; 3) mental existence (wujud dhihni ) and how the mind conceives such categories as quality, quantity, position, and place; 4) differences between human and animal perceptions, which have led both Ghi la ni andS adra to discussing the interesting question of whether the animals will also be resurrected like human beings; and 5) the creation of the spirit of each human being before the creation of their bodies on the basis of thehadith that “I was a prophet when Adam was between water and clay [i.e., before he was created]”. Previously published on the margins onS adra ’sal-Mabda’ wa’l-ma’ad , it appears inSih Risalah edited by S. J. Ashtiya ni . The critical edition of the text is published in Is faha ni ,Majmu’ah (second treatise; pp. 107-122). Six manuscripts of the treatise have been listed.[46]

4-Asalat ja’l al-wujud (Risalah) (“Treatise on the Primacy of the Instauration of Being”). A treatise on an important part ofS adra ’s ontology, i.e., instauration (ja’l ), which refers to the primacy ofwujud in the existentiation of things.S adra has dealt with this problem extensively both in theAsfar and in theMasha’ir . In this relatively small work,S adra discusses major points of view on the subject and divides them into three categories. The first is the primacy of the instauration of quiddity defended by Suhrawardi and his school. The second is the conjoining of being with quiddity, whichS adra attributes to the Peripatetic philosophers. And the third is the primacy of the instauration ofwujud , which isS adra ’s own position. The critical edition appears in Is faha ni ,Majmu’ah (fifth treatise; pp. 181-191).

5-Dibaja-yi ‘arsh al-taqdis , also calledRisalat al-khalsah . A three-page introduction to Mi r Da ma d’sAsfar . TheDibajah andal-Khalsah have sometimes been listed as two separate works but in reality they are the two parts of the same treatise. In the first part, which is calledRisalat al-khalsah ,S adra narrates a dream that he had in the last night of the month of Ramada n, 1028 (A. H. Solar), with a following interpretation. In the dream,S adra sees the Prophet of Islam and then himself setting out on a journey after finishing his supererogatory prayers (nawafil ). In climbing a steep and narrow mountain road,S adra goes through a number of easy and difficult stages, sometimes walking, sometimes on an ass. After a while, a noble and virtuous man appears and tellsS adra that his ass is not made for the hardships of this journey. Upon hearing this,S adra leaves his mount and embarks upon the path by himself with full consciousness and energy. After narrating the dream,S adra gives a spiritual interpretation of it and its various stages. The second part of the three-page treatise, which is known under its Persian titleDibajah , praises Mi r Da ma d and his work. The two parts of the treatise are published in Is faha ni ,Majmu’ah , (eighth and ninth treatises; pp. 265-7).[47]

6-Hashiyah sharh hikmat al-ishraq (“Glosses upon the Commentary upon the ‘Wisdom of Illumination’ of Suhrawardi ”). Although written in the form of a commentary upon Qut b al-Di n Shi ra zi ’s famous commentary on Suhrawardi ’sHikmat al-ishraq , the most definitive text of the School of Illumination (ishraq ), it is amongS adra ’s important philosophical works.S adra presents the relation and differences between the Peripatetic and Illuminationist schools with remarkable lucidity and depth. TheHashiyah is also important to understandS adra ’s overall position towards the two schools from which he has incorporated many elements into his own thought. A partial translation ofS adra ’s commentary has been published along with Qut b al-Di n Shi ra zi ’s commentary by Henry Corbin in his translation of theHikmat al-ishraq . See hisLe Livre de la Sagesse Orientale (Kitab Hikmat al-ishraq ) (Lagrasse: Editions Verdier, 1986), pp. 441-669. Nine manuscripts of the text have been listed.[48]

7-Al-Hashr (Risalah) (“The Treatise of Resurrection”). It is known under several different names:Hashr al-asya’ wa ma’ad kull shay’ ,Tarh al-kawnayn fi hashr al-‘alamayn , andHashr al-‘awam fi ma’ad al-ashya’ wa hashriha . The main theme of the treatise is the resurrection of all existence, including the animal and plant kingdoms and the mineral world.S adra extends the meaning and scope of resurrection to all existence in tandem with his ontology and natural philosophy, which considers the world of creation to be nothing but various degrees and modes of the all-inclusive reality of being (al- wujud ) through ontological gradation (al-tashkik ). The treatise is divided into eight chapters (fasl ). In the introduction,S adra classifies beings into five ‘layers’ or ‘classes’ (tabaqah ) in a descending order. These are the separate intellects, which belong to the Divine realm and in which the archetypes and the Platonic Forms/Ideas reside; the spirits operating in the intelligible world and related to lower and higher ‘bodies’ (ajram ); particular spirits such as demons and humans where the human realm begins; plant and animal souls, which serve as a bridge between the human and material spheres; and finally the beings of the lowest degree (asfal al-safilin ), viz., inanimate bodies. Having given this classification,S adra explains, in eight chapters, the resurrection of all beings from the separate intellects to the grossly material entities. The first part discusses the resurrection of the highest order of being, i.e., the separate intellects and their subsistence (baqa’ ) in and by God; second, resurrection of the ‘rational souls’ (al-nufus al-natiqah ), whichS adra divides into ‘celestial’ (falakiyyah ) and ‘human’ (insaniyyah ); third, resurrection of the ‘animal souls’ (al-nufus al-haywaniyyah ) in whichS adra argues for the return of such animal faculties as perception, hearing, and seeing to their archetypal forms; fourth, resurrection of plant and other animate powers such as growth and regeneration whereS adra construes the plant kingdom as having a degree of consciousness lower than the animal and human kingdoms but higher than the inanimate domains; fifth, resurrection of physical entities and elements whereS adra assigns a degree of consciousness even to material bodies by virtue of their sharing something of existence (al-wujud ); sixth, the return and resurrection of perceptual faculties (al-hissiyyat ); seventh, resurrection ofmateria prima (al-hayula al-ula ) and other material entities in whichS adra defines the existential share of themateria prima as pure potentiality (al-imkan ); and eighth, the final assessment of the resurrection of all beings. The treatise ends with a conclusion and testimony. Throughout his discussion,S adra makes occasional references to Plato and the Peripatetics. The treatise was first printed in theRasa’il (eighth treatise). Muhammad Khwa jawi has published a critical edition with Persian translation under the titleRisalat al-hashr ya kitab-i rastakhiz-i jahan (Tehran: Intisha ra t-i Mawla , 1377 (A. H. Lunar; second edition)). Thirty manuscripts have been found.[49]

8-Al-Hashriyyah (“Treatise on the Resurrection”). A treatise dealing with questions about the other world and resurrection. This treatise, which appears only in Isfahani’s collection, is a summary ofS adra ’s views on the subject taken from theAsfar ,al-Mabda’ wa’l-ma’ad ,Mafatih al-ghayb ,Asrar al-ayat , andal-Shawahid al-rububiyyah .[50] As the text of theHashriyyah is almost verbatim copied fromS adra ’s other works, it might have been only a compilation byS adra himself or one of his students rather than a separate treatise. The treatise is divided into nine chapters (fasl ). The first chapter discusses briefly the graveyard and punishment therein; second, the meaning and reality of resurrection; third, the bridge ofal-sirat described in the Qur’an, over which human beings will be asked to cross on the Day of Judgment; fourth, the enumeration and weighing of actions done in this world; fifth, the events that will take place in the Doomsday such as the opening of the books of records, the descent of angels upon the good and demons upon the evil; sixth, degrees of those who will be questioned by God, whichS adra divides into various categories; seventh, description of paradise and hell; eighth, the ultimate return of all human being to their primordial nature (al-fitrah ); and ninth, the termination and recreation of the cosmos on the Day of Judgment. The critical edition of the text appears in Is faha ni ,Majmu’ah (seventh treatise; pp. 239-262).

9-Khalq al-a’mal (Risalah fi) (“Treatise on the Creation of Human Acts”); known also asJabr wa tawfid al-qadar wa af’al al-‘ibad . A short treatment of the theological problem of free will and determination.S adra aims at striking a balance between the two extreme theological positions of absolute determinism (al-jabr ) and absolute free will (al-tafwid ). To address the issue,S adra identifies four positions that have vied with each other in Islamic history. The first view held by the Mu’tazilites gives man absolute freedom over his decisions and actions. The second view championed by the theological school called the ‘determinists’ (al-jabriyyah ) admits no ‘doer’ (fa’il ) and ‘agent’ (mu’aththir ) in the world except God, thus slipping into fatalism. The third view defended by the Ash’arites identifies God as the ultimate cause of all causes (musabbib al-asbab ) but allows a partial will (al-iradat al-juz’iyyah ) to man for his actions.S adra hails this position as far more reasonable and convincing than the first two. The fourth view is upheld by those whom he calls ‘firm in knowledge’ (al-rasikhun fi’l-‘ilm ), a name taken from the Qur’an (3:7), and proposes it as the only acceptable position which strikes a balance between the two extremes. In this section,S adra quotes from the Shi’ite Imams and refers to the famous saying of the sixth Shi’ite Imam Ja’far al-Sa diq concerning free will and predetermination that ‘the [truth of the] matter is neither absolute determination nor absolute free will but something in between [the two extremes]’. The treatise is published in S. J.A shtiya ni ,Rasa’il (Tehran: 1302 (A. H. Lunar)). The critical edition of the text appears in Is faha ni ,Majmu’ah (fifteenth treatise; pp. 271-279). Twenty-five manuscripts of the text have been listed.[51]

10-Al-Hikmat al-‘arshiyyah (“The Wisdom of the Throne”).S adra ’s most important work on eschatology and application of his transcendent philosophy to eschatological questions. The book is divided into two main parts. The first part deals with God and His Names and Attributes in summary fashion, whichS adra presents as an introduction to the main theme. The second part deals with resurrection and the posthumous state. The second part is further divided into three sections. The first section deals exclusively with psychology: the human soul (al-nafs ), its levels, sense-perception, relation between the soul and the body, and the soul as a gateway to the eternal world. The second section is devoted to a detailed discussion of resurrection whereS adra , using his philosophical vocabulary, demonstrates the possibility of bodily resurrection, which has been rejected by Fa ra bi and Ibn Si na . The third section revolves around the posthumous state of human beings. Here,S adra bases his analysis on Qur’anic eschatology and discusses such issues as paradise and hell, the isthmus (al-a’raf ) and its inhabitants (i.e., those who are between paradise and hell), and whether the animals will have a ‘gathering’ similar to that of human beings. This book has led to a long-standing controversy among the posterity, especially among the Shi’ite theologians. Shaykh Ah mad Ahsa’i , the founder of the Shaykhi school referred to above, has a commentary upon the‘Arshiyyah in which he rejectsS adra’ s main arguments. Mulla Isma ’i l Is faha ni wrote a response to Ahsa’i’ s criticism. James Winston Morris translated the full text of the‘Arshiyyah into English asThe Wisdom of the Throne: An Introduction to the Philosophy of Mulla Sadra (Princeton: Princeton University Press, 1981). Fifty-one manuscripts of the text have been found.[52]

11-Al-Hikmat al-muta'aliyah fi'l- asfar al-'aqliyyah al-arba'ah (“The Transcendent Wisdom in the Four Intellectual Journeys”) .S adra ’s magnum opus. Written in four parts (9 volumes in the printed edition) in the form of ‘four journeys’, theAsfar is the most definitive text of the Sadrean corpus. It is also one of the most important works of the post-Avicennan Islamic philosophy. It covers the entire spectrum of traditional philosophy from ontology and epistemology to psychology and eschatology. Using the imagery of journeying (safar ) taken without doubt from the Sufis,S adra divides theAsfar into ‘four intellectual journeys’ (al-asfar al-‘aqliyyah al-arba’ah ). The first journey, divided into three parts (juz’ ) and ten stages (marhalah ), is from the world of creation to the Truth and/or Creator (min al-khalq ila’l-haqq ) whereS adra addresses the questions of metaphysics and ontology known also under the rubric of ‘general principles’ (al-umur al-‘ammah ) or ‘divine science in its general sense’ (al-’ilm al-ilahi bi’l-ma’na al-a‘amm ). It is in this part of theAsfar thatS adra deals with the ontological foundations of his system including such topics as the meaning of philosophy, being (wujud ) and its primacy (asalah ) over quiddity (mahiyyah ), gradation of being (tashkik al-wujud ), mental existence (wujud dhihni ), Platonic Forms (al-muthul al-aflatuniyyah ), causality, substantial movement, time, temporal origination of the world, the intellect, and the unification of the intellect with the intelligible.

The second journey is from the Truth to the Truth by the Truth (min al-haqq ila’l-haqq bi’l-haqq ). The first part is further divided intofunun (meaning arts or sciences) and the second part into sixfunun . It is in the second journey that we find a full account of Sadra’s natural philosophy and his critique of the ten Aristotelian categories. Among the issues discussed extensively are the categories, substance and accidents, how physical entities come to exist,hylé and its philosophical significance, matter and form (hylomorphism), natural forms, and the hierarchy of the physical universe.

The third journey, divided into two parts (juz’ ) and ten stations (mawqif ), is from the Truth to the world of creation with the Truth (min al-haqq ila’l-khalq bi’l-haqq ) where Sadra goes into his reconstruction of theology, which is discussed under the name of ‘metaphysics’ or ‘divine science in its particular sense’ (al-‘ilm al-ilahi bi’l-ma’na’l-akhass ). It is in this section of theAsfar that the theological dimension of Sadra’s thought and his relentless attacks on the theologians (mutakallimun ) come to the fore. Among the issues Sadra addresses are the unity and existence of God and the previouskalam proofs given of it, the ontological simplicity of the Necessary Being, the Names and Qualities of God, God’s knowledge of the world, His power, Divine providence, speech (kalam ) as a Divine quality, good and evil (theodicy), procession of the world of multiplicity from the One, and the unity of philosophy (‘wisdom’,hikmah ) and the Divine Law (shari’ah ).

The fourth and final journey, divided into two parts (juz’ ) and eleven ‘gates’ (bab ), is from the world of creation to the world of creation with the Truth (min al-khalq ila’l-khalq bi’l-haqq ) where the great chain of being is completed with psychology, resurrection, and eschatology. This has two closely related meanings in Sadra’s thought. First, the intellectual journey of the traveler (salik ) comes to an end in the present and posthumous state of human beings. Second, the material and spiritual journey of the order of existence, which has started with the creation of the world and the reality of being, is brought to full completion in its ultimate return to God. This part of theAsfar provides a tour de force investigation of traditional psychology with material culled from the Peripatetic psychology of Ibn Sina and the gnostic views of Ibn al-‘Arabi. As in the other parts of theAsfar , Sadra presents a critical history of the ideas and theories on the human soul from the Greeks to Muslim philosophers and theologians. Among the issues discussed are the soul and its states, various powers of the soul in its interaction with physical and intelligible worlds, sense perception, imagination (takhayyul ) and the imaginal world (‘alam al-khayal ). Sadra also discusses his celebrated doctrine that the soul is bodily/material in its origination and spiritual in its subsistence’ (jismaniyyat al-huduth ruhaniyyat al-baqa’ ), the impossibility of transmigration (tanasukh ), spiritual and bodily resurrection, and the reality of heaven and hell.[53]

The lithographed edition of theAsfar was first published in Tehran, 1282 (A. H. Lunar). A modern edition of theAsfar in 9 volumes has been prepared by Muhammad Rida al-Muzaffar and published in Beirut (Dar Ihya’ al-Turath al-‘Arabi, 1981) with glosses by Mulla Hadi Sabziwari (d. 1873), ‘Ali Mudarris Zunuzi Tabrizi (d. 1889-1890), Aqa Muhammad Rida Qumsha’i (d. 1888-9), and Muhammad Husayn Tabataba’i. Many other commentaries and glosses have been written upon theAsfar by Aqa Muhammad Bidabadi (d. 1783), Mulla ‘Ali ibn Jamshid Nuri (d. 1830), Mulla Isma’il Isfahani (d. 1860-1), Mirza Hashim Gilani Rashti Ashkiwari, Mulla Aqa-yi Qazwini, Mirza Muhammad Musawi Khwansari, and Muhammad ibn Ma’sum Zanjani.[54] Contemporary Persian scholar Hasan Hasan-zadah Amuli published a new edition of theAsfar with his own notes and glosses (Tehran: Mu’assasat al-Tiba’ah wa’l-Nashr, 1414 (A. H. Lunar)). Three volumes of this edition have been published so far. Two hundred thirty manuscripts of theAsfar have been recorded.[55]

12-Huduth al-‘alam (“Temporal Origination of the World”).S adra ’s most important work on the temporal origination of the world.S adra considers this topic essential for the unity of philosophical and revealed forms of knowledge. It is also a question to whichS adra has devoted considerable space in theAsfar . The concept of substantial motion, of whichS adra makes full use to link his natural philosophy to metaphysics, stands out as the central thesis of the treatise.S adra first provides a brilliant survey of the issue, starting with the pre-Socratics, Plato (with quotations from theTimaeus ), and Aristotle. He then moves to the presentation and critique of the views of Muslim philosophers and theologians. The treatise consists of an introduction, twelve chapters (fasl ), and a conclusion. The introduction presents the issue as one of the most difficult problems of philosophy, and discussesS adra’ s reasons for composing the book. The first chapter analyzes the concepts of necessity and contingency; second, the concepts of potency and actuality; third, motion and rest; fourth, the demonstration of nature (tabi’ah ) as the innate principle of motion and change in every mover; fifth, the continuous renewal of the substance of the rational soul; sixth, nature as the immediate principle of renewal in corporeal bodies; seventh, circular motion as the oldest and most perfect motion; eighth, demonstration of the reality of time; ninth, the antecedence of time to everything; tenth, the summary of the points discussed so far; eleventh, the relation of the temporally originated to the eternal; and twelfth, the existence of the Active Intellect. In the conclusion,S adra sums up the views of the previous philosophers and presents his overall evaluation. Printed in theRasa’il (Qom: Maktab al-Mus tafawi , 1302 (A. H. Lunar)) (first treatise). Twenty-nine manuscripts have been listed.[56]

13-Iksir al-‘arifin fi ma’rifat tariq al-haqq wa’l-yaqin (“The Elixir of the Gnostics for Knowing the Path of the Truth and Certainty”). One ofS adra ’s rather gnostic and Sufi works, it is divided into four main chapters (bab ) with further sub-sections (fasl ) under each chapter. The first chapter discusses, in five sections, knowledge and the classification of sciences; second, the human soul as the recipient of all knowledge and man’s ability to know; third, the soul and its states; and fourth, the end of all knowledge and the ultimate return of things to God. Printed in theRasa’il (seventh treatise). Thirty-four manuscripts of the text have been recorded.[57] An English translation of theIksir by William Chittick is scheduled for publication in 2003.

14-Ittihad al-aqil wa’l-ma’qul (“Unification of the Intellector with the Intelligible”).S adra ’s most important philosophical work on the intellect and the intelligibles. It isS adra ’s own summary of the third part of the first journey of theAsfar titled ‘on the intellect and the intelligible’ (fi’l-’aql wa’l-ma’qul ). The treatise consists of an introduction and two sections (maqalah ). The first chapter is further divided into six chapters (fasl ) and the second into three.S adra begins by discussing the three meanings and levels of the intellect, i.e., the material or hylic intellect (al-‘aql al-hayulani ), the actual or acquired intellect (al-’aql bi’l-fi’l ), and the active or agent intellect (al-‘aql al-fa’’al ). Throughout his discussion,S adra criticizes the philosophers in general and Ibn Si na in particular for failing to understand the unification of the intellect with the intelligible as the true definition of knowledge. To that end, he quotes from Alexander of Aphrodisias and Plotinus (from theUthulujiya wrongly attributed to Aristotle), defends Porphyry against Ibn Sina’s disparaging remarks, and employs many principles of his philosophy including the primacy of being (asalat al- wujud ), substantial motion (al-harakat al-jawhariyyah ), and the idea that a simple reality contains all things in itself (basit al-haqiqah kull al-ashya’ ).S adra also provides a long discussion of the active or agent intellect, as interpreted by the Peripatetic philosophers, to substantiate his views on the unification of the intellect with the intelligible. The treatise ends somewhat abruptly with a discussion of some technical terms and a quote from theUthulujiya . The critical edition of the treatise is published in Is faha ni ,Majmu’ah (first treatise; pp. 63-103). Nineteen manuscripts have been listed.[58] I have prepared an English translation of the text with notes and cross-references toS adra ’s other works and will publish it in my upcoming book onS adra ’s concept of knowledge.

15-Ittisaf al- wujud bi’l-mahiyyah (“Conjunction of Being with Quiddity”). A treatise on how being and quiddity are related to one another.S adra deals with one of the cardinal issues of ontology, viz., how being (wujud ) is attributed to quiddities (mahiyyah ). He begins his analysis by admitting and underlining the difficulties caused by this problem, and criticizes thekalam views on the subject, especially those of Fakhr al-Di n al-Ra zi and Jala l al-Di n Dawa ni . The discussion revolves around the following two questions: can the quiddities be said to ‘exist’, and can being (wujud ) be a predicate of quiddity? The treatise is printed in theRasa’il (second treatise). Sixteen manuscripts have been listed.[59]

16-Kasr al-asnam al-jahiliyyah fi dhamm al-mutasawwifin (“The Demolition of the Idols of Ignorance in Blaming those who Pretend to be Sufis”).S adra ’s attack on those who pretended to be Sufis and held excessive views. The treatise is important for understandingS adra ’s views on the Sufi tradition from which he borrows freely and extensively as well as on its pretentious followers.S adra admonishes those who ignore Divine knowledge (al-‘ilm al-ilahi ) by defining it as a veil. He quotes a number of Qur’anic verses and sayings of the Prophet as well as from the philosophers. The treatise consists of an introduction, four chapters (maqalah ), each chapter with sections (fusul ), and a conclusion. The first chapter establishes, in three sections, the meaning of Divine knowledge by underscoring the reciprocity between knowledge (ma’rifah ) and spiritual practice (riyadah ). The second chapter defines, in nine sections, the ultimate goal of worship (‘ibadah ) to be the acquisition of Divine knowledge. The third chapter discusses, in nine sections, the qualities of the virtuous (al-abrar ), whomS adra takes to be the only true travelers of the spiritual path. The fourth chapter contains, in five sections, a series of sermons and advises with particular reference to the lower status of the world and of those who adhere to it. It has been edited by M. T. Da nechepazu h (Tehran: 1340 (A. H. Solar)). Thirteen manuscripts have been recorded.[60]

17-al-Lama’at al-mashriqiyyah fi’l-mabahith (al-funun) al-mantiqiyyah (“The Gleamings of Illumination Concerning the Matters of Logic”) also known asal-Tanqih andal-Tanqiyah . A short treatise on logic written from the point of view of Suhrawardi ’s critique of Aristotelian logic and categories. Hence the title ‘Gleamings of Illumination’. Because of its critical analysis, the treatise has some times been called ‘Treatise on the Refutation of Logic’ (risalah dar naqd-i mantiq ) in Persian manuscript catalogues. It is a summary ofS adra ’s longer glosses on the logical section of Suhrawardi ’sHikmat al-ishraq . It consists of nine chapters or illuminations (ishraq ) with each ‘illumination’ further divided into ‘gleamings’ (lam’ah ).S adra begins with the definition of logic (mantiq ) and knowledge (‘ilm ) and addresses nearly all the major issues of classical logic including the simple and composite concepts, the five universals (al-kulliyyat al-khamsah ), propositions (al-alfaz ), predication (al-haml ), definition (al-hadd ), possibility (al-imkan ) and necessity (al-wujub ) as logical categories, analogy (al-qiyas ) and its kinds, logical proof (al-burhan ), and sophistry (sufistiqi andmughalatah ). The critical edition of the text is published in Is faha ni ,Majmu’ah (sixth treatise; pp. 195-234). Six manuscripts have been listed.[61]

18-Limmiyat ikhtisas al-mintaqah bi-mawdi’ mu’ayyan min al-falak (“On Why the Zodiac is Located in a Particular Position of the Sphere”); also known under the titleal-Limmiyat fi ikhtisas al-falak bi-mawdi’ mu’ayyan . A four-page treatise on the astronomical problem why the Zodiac has the position it has rather than any other. Some sources mention a treatise calledHall al-ishkalat al-falakiyyah as a separate book on the basis of a reference to it in theAsfar . It is, however, almost certain that these two are one and the same work.[62] In addressing this astronomical issue,S adra delves into a philosophical discussion about the procession of the Zodiac and other stars from the universal intellect (al-‘aql al-kulli ), and advances three ontological arguments to prove the emanation of the spheres from the angelic world. The critical edition is in Is faha ni ,Majmu’ah (thirteenth treatise; pp. 365-8). Five manuscripts of the text have been recorded.[63]

19-Al-Mabda’ wa’l-ma’ad (“The Beginning and the Return”). A treatise on cosmogony and eschatology. As the title suggests,S adra gives his account of the great chain of being based on his ontological and eschatological doctrines. It discusses the main divisions of traditional philosophy such as metaphysics (al-ilahiyyat ), natural philosophy (al-tabi’iyyat ), psychology (‘ilm al-nafs ), and the genesis of the cosmos with a discussion of Islamic prophetology (nubuwwah ) at the end. The work is divided into main parts or ‘sciences’ (fann ). The first part deals with the nature of God, whichS adra calls ‘rububiyyat ’, and the second part with natural philosophy. The first part is divided into three chapters (maqalah ). The first chapter discusses the origin of being (wujud ) and God’s existence; second, God’s Names and Attributes; and third, God’s acts in the cosmos. The second part is divided into four chapters. The first chapter discusses the creation and constitution of the cosmic order from various elements; second, bodily resurrection; third, resurrection of man in the light of gnostic principles; and fourth, Islamic prophetology. The fourth chapter of the second part is presented as a summa ofS adra ’s political philosophy in which he addresses such issues as the role of the prophets in religion, miracles, the difference between revelation (wahy ) and intuition (ilham ), politics, and the aims of the Divine Law (al-Shari’ah ). Sabziwa ri has written a commentary (hashiyah ) upon theal-Mabda’ wa’l-Ma’ad . Two Persian translations are available, one by Sayyi d Ah mad Ardaka ni and the other by Ah mad ibn Muh ammadH usayni with a parallel Persian commentary. A Persian summary of the work has been prepared by Naz ar ‘Ali Ghi la ni under the titleKhulasa-yi Mabda’ u Ma’ad . Most recently, it has been edited by Jala l al-Di n Ashtiya ni with Persian and English introductions by S. H. Nasr (Tehran: 1976). Seventy-nine manuscripts of the text have been listed.[64]

20-Al-Masa’il al-qudsiyyah wa’l-qawa’id al-malakutiyyah (“Sacred Questions and Angelic Principles”). One ofS adra ’s later works written after theAsfar as he refers to it in the treatise as ‘our large book’ (kitabuna’l-kabir ). This is most probably the same treatise asal-Masa’il al-qudsiyyah fi’l-hikmat al-muta’aliyah mentioned by Nasr.[65] The treatise focuses on three major problems with whichS adra deals in his other works, and these are the reality of being analyzed in the first chapter (maqalah ), God as the necessary being discussed in the second chapter, and the reality of mental existence analyzed in the third chapter.S adra states that the arguments put forward in theMasa’il are not derived from the discursive speculations of formal philosophy (al-falsafah al-rasmiyyah ), theological debates, blind imitation of the public, or the false arguments of the sophists. Rather, they have been given to him as inspirations of the heart (al-waridat al-qalbiyyah ). It has been printed inA shtiya ni ,Sih Risalah (second treatise). Seven manuscripts have been listed.[66]

21-Kitab al-masha’ir (“The Book of Metaphysical Penetrations”). One ofS adra ’s later works in which he gives a summa of his ontology with short and dense discussions of some theological issues. The treatise is divided into two main parts, the first part consisting of eightmash’ar s, and the second part consisting of threemanhaj s, with a conclusion. The first part deals with such principles ofS adra ’s ontology as the absolute simplicity and primacy of being, its conjunction with quiddity, mental existence, particularization of being, and ontological causality. The lastmash’ar of the first part contains a short discussion of causality and instauration (ja’l ) as a transition to the second part. The remainder of theMasha’ir is devoted to the concept of God as the Necessary Being (wajib al- wujud ), generation of the world multiplicity from the One, God’s Names and Attributes seen from the point of view ofS adra ’s ontological categories, His acts in the cosmos, and the temporal origination of the world of creation. TheKitab al-masha’ir is one ofS adra ’s most studied works both among the posterity and in modern times. A number of commentaries have been written by such 19th century Persian philosophers as Shaykh Ah mad Ahsa’i (d. 1241/1826), who has written an important commentary in which he rejects one ofS adra ’s cardinal premises that ‘a simple reality contains all things’, Mulla ‘Ali Nu ri (d. 1246/1830), Mulla Muh ammad Ja’far Langaru di La hi ji , Mulla Isma ’il Is faha ni (d. 1277/1860), Mirza Ah mad Ardaka ni Shi ra zi , Mulla Zayn al-‘A bidi n ibn Muh ammad Jawa d Nu ri , and Mirza Abu ’l-H asan Jilwah (d. 1314/1896).[67] In the modern period, theMasha’ir has been translated into French by Henry Corbin asLe Livre des pénétrations métaphysiques and published with introduction, notes, and the Persian translation of the Qajar princeBadi’al-Mulk Mirza ‘Imad al-Dawlah (died in the first part of the 19th century)[68] . Another Persian translation by Ghula mH usaynA ha ni appeared in 1961. Toshihiko Izutsu has translated it into Japanese. The first English translation by Parwiz Morewedge was published asThe Metaphysics of Mulla Sadra . The most recent translation of theMasha’ir into English is by Seyyed Hossein Nasr with a parallel commentary on the text, which is currently being edited with an introduction and notes by Ibrahim Kalin. One hundred fifty-one manuscripts of the text have been listed.[69]

22-Al-Mazahir al-ilahiyyah fi asrar al-‘ulum al-kamaliyyah (“Divine Manifestations concerning the Secrets of the Sciences of Perfection”). One ofS adra ’s major theological works synthesizing philosophical arguments with quotations from the Qur’an. The work is divided into two main parts or ‘sciences’ (fann ) with an introduction and conclusion. The firstfann is devoted to metaphysics and the second to eschatology, each of which is further divided into eight ‘manifestation’ (mazhar ). The firstmazhar of the firstfann discusses the principles and aims of the Sacred Book, i.e., the Qur’an; second, proofs for the existence of God; third, God’s unity (tawhid ); fourth, God’s Names and Qualities; fifth, God’s knowledge of Himself and things other than His essence; sixth, God’s divinity (ilahiyyah ); seventh, the temporal origination of the world (huduth al-‘alam ); and eighth, the beginning and end of things. The firstmazhar of the secondfann discusses the proofs concerning bodily resurrection; second, creation of man as a complete being with his/her perceptual and intellectual powers; third, the reality of death; fourth, graveyard and punishments and rewards therein; fifth, the initial creation (al-ba’th ) of human beings; sixth, resurrection (al-hashr ); seventh, the bridge ofsirat ; and eight, the opening of the books of records for man’s actions in this world. The conclusion (khatimah ) contains a vivid discussion of the way in which the Doomsday will take place according to the descriptions given in the Qur’an. The book ends withS adra ’s will (wasiyyah ) in which he urges his readers to follow the spiritual path leading to God. TheMazahir has been edited twice. The first edition (Qom: Markaz-i Intisha ra t Daftar-i Tabligha t-i Isla mi , 1377 (A. H. Lunar)/1419 (A. H. Solar)) is by S. J. Ashtiya ni with a Persian introduction and short Arabic notes. The second critical edition (Tehran: Bunya d-iH ikmat-i Isla mi -yiS adra , 1378) is by Sayyid Muh ammad Khamanei with a long Persian introduction which discusses the Greek and neo-Platonic sources of Islamic philosophy and the school of Mulla S adra . Seven manuscripts of the text have been listed.[70]

23-Al-Mizaj (Risalah fi) (“Treatise on the Temperament”). A philosophical and psychological treatise on temperament based on traditional cosmology and psychology. It is a summary of the relevant sections of theAsfar and divided into six chapters (fasl ). The first chapter discusses the meaning of temperament in terms of physical constitution and sense perception; second, relation between temperament and the four elements; third, evaluation of Ibn Si na ’s views in theShifa’ ; fourth, faculty of sight and how the elements are joined together to form different temperaments; fifth, critique of Ibn Si na ’s views on potentiality and actuality in relation to the faculties of the soul; and sixth,S adra ’s own views on temperament and the conjoining of elements. The critical edition of theMizaj is in Is faha ni ,Majmu’ah (sixteenth treatise; pp. 371-392).

24-Namaha-yi Sadra (“S adra ’s Letters to his Master Sayyid Mi r Da ma d”). A collection of four or five letters byS adra to his teacher Mi r Da ma d. The letters are written in highly stylized Arabic and Persian and contain a number of questions posed byS adra including a request for permission to travel to Qom or Ka sha n, which attests to the close personal bond betweenS adra and Mi r Da ma d. One of the Arabic letters has been published byA shtiya ni ,Sharh-i hal wa ara’-yi falsafi-yi Mulla Sadra (Tehran, 1378 (A. H. Lunar), second edition), pp. 269-272. One of the Persian letters is published, with some omissions, in Muh ammad Khwa jawi ,Du Sadr al-Din ya du awj-i shuhud wa andisha dar jahan-i islami (Tehran: Intisha ra t-i Mawla , 1378 (A. H. Lunar)), pp. 175-177.

25-Al-Qada’ wa’l-qadar fi af’al al-bashar (“Divine Decree and Destiny in the Actions of Man”). A treatise on the theological problem of free will and predestination. Even though addressing the same issue, it is written in a more detailed manner than theKhalq al-a’mal . The structure of the treatise and, to a certain extent, its content is comparable to a treatise by ‘Abd al-Razza q Ka sha ni bearing the same title. The treatise is divided into six main chapters (fasl ). The first chapter discusses the meaning of Divine providence (‘inayah ) and destiny; second, the locus of decree (qada’ ) and destiny (qadar ); third, the ultimate perfection of the world of actuality as it exists, which is another formulation of the celebrated doctrine of the best of all possible worlds; fourth, theodicy and the problem of evil in the creation of the world; fifth, man’s free actions in the face of the Divine decree; and sixth, the significance of obeying God’s commands (ta’ah ) and the effects of prayer (du’ah ). Printed in theRasa’il under the titleRisalah mas’alat al-qadar fi’l-af’al (ninth treatise). Twenty-three manuscripts have been recorded.[71]

26-Sarayan nur wujud al-haqq fi’l-mawjudat (“The Penetration of the Light of the Being of the Truth in Existents”). A philosophical and gnostic treatment of the all-inclusive reality of God as present in all things.S adra attempts to answer the thorny question of how God exists in all things through His being and knowledge without His Essence being tainted by it. Although written from the point of view of the primacy of quiddity (asalat al-mahiyyah ) whenS adra still followed theishraqi ontology of his tutor Mi r Da ma d, the work deals with a problem that has occupiedS adra in his other works. Printed in theRasa’il (fourth treatise). Fifteen manuscripts of the text have been listed.[72]

27-Sharh al-hidayah al-athiriyyah (“Commentary upon theHidayah of Athi r al-Di n Abhari ”).S adra ’s commentary on the famous logico-philosophical treatise of Athi r al-Di n Fad l ibn ‘Uma r al-Abhari al-Samarqandi . Abhari ’s work is one of the most widely circulated texts of classical formal logic (al-mantiq al-suri ), natural philosophy and metaphysics, and many commentaries and glosses have been written upon it.S adra ’s commentary is one of his early works, in which he remains faithful to the premises of Peripatetic logic and philosophy in general and denies change in the category of substance. It consists of an introduction on the definition of ‘philosophy’ (al-hikmah ), two parts, devoted to natural philosophy (al-tabi’iyyat ) and metaphysics (al-ilahiyyat ), and a conclusion. The first part is further divided into three sections or ‘arts’ (fann ). The first section discusses atomism and its criticism; second, spheres and the celestial world; and third, the elements out of which the cosmos is made, and the faculties of the soul. The second part is also divided into three sections. The first section discusses the concept of existence, causality, potentiality and actuality, and the ten Aristotelian categories; second, the proofs for the existence of the Necessary Being; and third, the separate intellects (al-‘uqul al-mujarradah ) and how they are interpreted as angels in the language of the doctors of law and as pure lights in the School of Illumination and Sufism. The conclusion contains a short discussion of the hereafter and bodily resurrection. Many glosses by Persian philosophers have been written uponS adra ’s commentary among which we can mention Mulla Qut b al-Di n al-Saha lawi , Muh ammad al-H usayni known as Ghula m Nu r, Mulla ‘Ali Zunu zi , and Mirza Abu ’l-H asan Jilwah.[73] TheSharh has also become very popular in the sub-continent of India as many manuscripts of the text have been found in libraries in India and Pakistan. One hundred twelve manuscripts have been listed.[74]

28-Al-Shawahid al-rububiyyah fi’l-manahij al-sulukiyyah (“The Divine Witnesses in the Paths of Spiritual Journey”).S adra ’s summary of his own thought and perhaps the most important work after theAsfar . It is divided into five ‘abodes of witness’ (mashhad ) with eachmashhad divided into further ‘witnesses’ (shahid ). The firstmashhad is devoted to general metaphysics in whichS adra discusses, in five ‘witnesses’, the fundamental questions of ontology. The first witness discusses the concept and reality of existence; second, mental existence; third, the Necessary Being and God’s unity; fourth, such concepts as anteriority, posteriority, unity, and multiplicity analyzed as ontological categories; and fifth, quiddity and other universal concepts. The secondmashhad deals with God’s existence and unity, and is divided into two ‘witnesses’. The first witness discusses God’s Names and Attributes as the first stage of the ontological self-determination of God; and second, the objects of the Divine realm, viz., the separate intellects and Platonic forms as the archetypes of the world of multiplicity. The thirdmashhad is devoted to whatS adra calls the ‘science of the return of all things to God’ (‘ilm al-ma’ad ). It is divided into three witnesses. The first witness discusses the generation of the cosmos; second, psychology and philosophical anthropology with an analysis of the soul and its degrees; and third, the meaning of the intellect (al-‘aql ) and various degrees of it such as the potential and acquired intellect. The fourthmashhad is on eschatology and bodily resurrection, and is divided into three witnesses. The first witness discusses various opinions about bodily resurrection and their criticism; second, the reality and various aspects of the hereafter (al-akhirah ); and third, the differences between this and the next world and the inhabitants of the hereafter. The fifthmashhad deals with Islamic prophetology (al-nubuwwah ) and sainthood (al-wilayah ), and is divided into two witnesses. The first witness discusses prophethood, miracles, faculties of the prophets, and the differences between revelation and inspiration; and second, political philosophy, Divine law, and the conditions of rulers. Being a popular and accessible text, many commentaries have been written upon theShawahid by such figures as Mulla ‘Ali Nu ri , Muh ammad Rida Qumsha’i , and Sabziwa ri whose monumental commentary is the most important. Three Persian translations of the text are available by Sayyi d Ah madH usayni Ardaka ni, Shaykh Abu ’l-Qas im ibn Ah mad Yazdi and Jawa d Mus lih . A modern edition of theShawahid with Sabziwa ri ’s important commentary has been published by S. J. Ashtiya ni with an introduction by S. H. Nasr (Tehran: 1340 (A. H. Lunar); second edition, 1981). One hundred twenty-one manuscripts have been listed.[75]

29-Sih asl (“Three Principles”).S adra ’s only treatise written in Persian. It is one ofS adra ’s important works on spiritual ethics and of particular importance to show his critical attitude towards the Shi’ite literalists of his day. In the treatise,S adra gives a critique of the exoterist‘ulama’ , calledahl al-zahir , who were opposed to the path of knowledge and spirituality (‘irfan ) defended by the Sufis and gnostic Shi’ites. The work contains some autobiographical remarks and Persian poetry inserted in betweenS adra ’s discussion.S adra criticizes, in fourteen chapters or ‘gates’ (bab ), the three principal deficiencies of human nature, which he analyzes in relation to the pretentious attitudes of the exoterist scholars of the Law. The first principle is the ignorance of the knowledge of the self along with the knowledge of the afterlife.S adra posits the knowledge of the self and its degrees as asine qua non for the attainment of happiness. The second principle is the love of the world and worldly possessions. The third principle is the temptation of the soul by worldly pleasures. In the remainder of the work,S adra discusses various aspects of the spiritual and ethical life. A number of Qur’anic verses and Prophetic sayings are quoted throughout the text.Sih asl was critically edited by S. H. Nasr with a Persian introduction and excerpts fromS adra ’s Persian diwan of poetry (Tehran: 1340 (A. H. Lumar); third edition, 1377 (A. H. Lunar)). Eleven manuscripts have been located.[76]

30-Ta’liqat ‘ala ilahiyyat al-shifa’ (“Glosses upon the Metaphysics of theShifa’ of Ibn Si na ”). An incomplete philosophical commentary on the Metaphysics of Ibn Sina’sShifa’ up to the sixthmaqalah , which is on causality. In his glosses,S adra discusses the sources of Ibn Sina’s ideas and explains difficult expressions and points. Like in his commentary on Abhari ’s treatise on philosophy,S adra remains faithful to the Peripatetic point of view and does not introduce any of his own ideas. Twenty-eight manuscripts have been recorded.[77]

31-Al-Tasawwur wa’l-tasdiq (“Concept and Judgment”). A treatise on the logical problem of concept or description and judgment.S adra discusses different meanings of concept and judgment and criticizes the views of the theologians. He occasionally quotes from Ibn Si na and other Peripatetic philosophers. There are also references to Qut b al-Di n Ra zi and his commentary on Qazwi ni ’sShamsiyyah , an important treatise on classical formal logic. It has been translated into Persian and commented upon byMahdi Ha’iri Yazdi . Seventeen manuscripts have been listed.[78]

32-Al-Tashakhkhus (Risalah fi) (“Treatise on Individuation”). A philosophical treatise on individuation. It is divided into three parts (fasl ).S adra discusses an important problem of traditional philosophy, i.e., how things are differentiated from each other and how they assume their individual identity and constitution. In addition to discussing various opinions on the matter, he criticizes the view that individuation does not have a realityin concreto . The treatise is important for the later development ofS adra ’s thought on the question of existential determination and individuation with which he deals very extensively in theAsfar . It is printed in theRasa’il (third treatise). Twelve manuscripts have been listed.[79]

33-Al-Waridat al-qalbiyyah fi ma’rifat al-rububiyyah (“Inspirations of the Heart concerning the Knowledge of the Lord”). A mystical treatise on some philosophical problems with a powerful critique of the exoterist‘ulama’ and their support for the unjust rulers. As in theShawahid ,S adra begins his work with a discussion of metaphysics and then moves into ontology, knowledge of the Necessary Being, the origin of good and evil, and the science of the soul and its purification. The text has been edited and translated into Persian by Ahmad Sha fi ’i ha (Tehran: The Iranian Academy of Philosophy, 1978). Also published in theRasa’il (sixth treatise). Thirty-two manuscripts have been listed.[80]

34-Al-Wujud (Risalah) (“Treatise on Being”). A short treatise summarizingS adra ’s concept of being.S adra analyzes the major schools of ontology under three headings. The first is the view of the school of Illumination, which considerswujud as a mental abstraction. The second position is that of the theologians, which is very similar to the first view. And the third is the view of the Sufis who considerwujud as the ultimate source and reality of all things. As a defense of the third position,S adra gives a detailed analysis of the ontological views of the Sufis and devotes several pages to the discussion of the unity of being (wahdat al-wujud ). The treatise is published in Is faha ni ,Majmu’ah (seventeenth treatise; pp. 453-463).

35-Yad-dashtha-yi Mulla Sadra (Mulla S adra ’s Notes).S adra ’s short notes and stray reflection on various subjects ranging from a discussion of the Imamate based on Ghazali ’sSirr al-‘alamayn and definition of philosophy to various supplications and short Persian poems. The title of the book does not belong toS adra himself. The notes have been edited and published by Muh ammad Baraka t (Qom: Intisha ra t-i Bi da r, 1377 (A. H. Lunar)) with a list of the personal library ofS adra , containing one hundred and four books.

36-Zad al-musafir (“Provisions of the Traveler”) also known asZad al-salik andMa’ad al-jismani . A short treatise summarizingS adra ’s views on eschatology. Divided into twelve chapters, it discusses all the major issues concerning the Doomsday, bodily resurrection, isthmus (barzakh ), and the return of the world of multiplicity to the One. As in his other works on eschatology,S adra employs religious, philosophical, and gnostic proofs throughout the text, and discusses various arguments advanced by the theologians, Philosophers, and the Illuminationists. Sayyi d Jala l al-Di nA shtiya ni has written an important Persian commentary on theZad under the titleSharh bar Zad al-musafir-i Mulla Sadra (Ma’ad-i jismani ) (Tehran: Mu’assa-yi Intisha ra t-i Ami r Kabi r, 1379 (A. H. Lunar)). Five manuscripts have been listed.[81]

In addition to the works listed above, Sadra has also amathnawi (couplets) of Persian poetry on various themes such as love, worship, and sincerity with occasional explanations of some Qur’anic verses. Some excerpts from theMathnawi were first published as an appendix to theSih asl edited by S. H. Nasr.[82] A larger collection was published by Muhammad Khwajawi under the titleMajmu’a-yi ash’ar (Tehran: Intisharati Mawla, 1376 (A. H. Solar)/ 1418 (A. H. Lunar). The complete edition of theMathnawi containing over two thousand verses of poetry has been edited and published by Mustafa Faydi under the titleMathnawi-yi Mulla Sadra (Qom, 1376 (A. H. Solar)/1417 (A. H. Lunar)).

The following works have been attributed to Mulla Sadra but their authenticity remains in doubt.

1- Adab al-bahth wa’l-munazarah (“Manners of Investigation and Debate”). A treatise on the manners of research and debate.

2- al-Fawa’id (“Benefits”). Collection of four short treatises, one of which is a commentary on the famoushadith “I was a hidden treasure…”. Mentioned also by Brockelmann.[83] Even though Isfahani considers theFawa’id to be one of Sadra’s works and has thus included it in hisMajmu’ah (twelfth treatise, pp. 345-361), its authenticity has not been fully established.

3- Ithbat al-bari’ (Risalah fi) (“Treatise on the Demonstration of the Existence of God”). A theological treatise on the existence of God.

4- Jawabat al-masa’il al-‘awisah (“Answers to Difficult Questions”). Nasr considers it to be a work by Mir Damad.[84]

5- Sirr al-nuqtah (“The Secret of the Point”). An esoteric analysis of the point most probably by Hamdani. This is the same work asal-Qudsiyyah fi asrar al-nuqtah al-hissiyat al-mushirah ila asrar al-huwiyyah mentioned by Nasr.[85]

6- Ithbat wajib al-wujud (“Demonstrating the Existence of the Necessary Being”). This is most likely the same as Amir Sadr al-Din Dashtaki’s theological treatise on the Necessary Being.

7- Hawashi bar sharh-i tajrid (“Glosses upon the Commentary of Tusi’sTajrid al-kalam ”). Most probably the same as Sadr al-Din Dashtaki’s treatise.

8- Hawashi bar sharh-i lam’ah (“Glosses upon the Commentary of theLum’ah ”). A treatise most likely by Sadra’s son Aqa Mirza Ibrahim.

9- Shubhat al-jazr al-asamm (“Doubt on the Irrational Root”). Even though its title suggests that the treatise is on the mathematical problem of the irrational root, it is about the logical problem of truth and falsity. The treatise is a response to Jalal al-Din Dawani’s attempt to solve the riddle, and definitely by Sadr al-Din Dashtaki. Brockelman attributes it to Sadra.[86] It has been published in Isfahani,Majmu’ah (eighteenth treatise; pp. 467-478).

10- Hawashi bar rawashih-i samawiyya-yi Mir Damad (“Glosses upon Mir Damad’sal-Rawashih al-samawiyyah ”). Even though Ashtiyani considers it to be a possible work by Sadra, its authenticity has not been established.[87]

In addition to these, Brockelmann attributes the following works to Sadra:Tajrid maqalat Aristu ,Risalah fi rumuz al-qur’an , which is most probably the same asMa’ani al-alfaz al-mufradah min al-qur’an under a different title, andRisalah fi’l-kufr wa’l-iman .[88]