چکیده:
Most researchers in their study of the political thoughts of the Founder of Transcendent Theosophy, Mullah Sadra, have relied mostly on the two books "Mabda wa Ma 'ad" (The Beginning and the End) and "Shawahed ar-Roboubiya" (Evidences of Divinity) and have tried to view Sadra 's political discourses as continuation of Abu Nasr Farabi 's political philosophy .The present paper, in contrast to these viewpoints, attempts to shed new light on Mullah Sadra 's position in the history of Islamic political philosophy, especially in Iran, by emphasizing the relationship between Farabi 's political thoughts and the Illuminative Philosophy of Shaikh Shahabeddin Sohraverdi and its political consequences. Sohraverdi, through his concept of the rule of the Transcendental Sage or the Perfect Man, presentedfor the first time the Gnostic definition of political thought. This definition gave rise to new paradigms in the history of political thought and had a profound impact on philosophers that came after him .The aim of this research is discussion on the extension and development of political philosophy from Sohraverdi till Mullah Sadra, and a comparative study of the political thoughts of these two prominent Iranian philosophers
خلاصه ماشینی:
The Status of Mulla Sadra in the History of Islamic Political Philosophy (A Comparative Discussion on the Political Thought of Suhrawardi and Mulla Sadra) Ahmad Bostani* Abstract Most researchers, in examining the political thought of Sadr al-Muta'allihin, the founder of Transcendent Wisdom (al-Hikmah al-Muta'aliyah), have relied mostly on two books, "al-Mabda' wa al-Ma'ad" and "al-Shawahid al-Rububiyyah," and have attempted to consider Sadra's political discussions as a continuation of Farabi's political philosophy.
Contrary to this approach, the present article attempts, by emphasizing the relationship between Farabi's political thought and Suhrawardi's Illuminationist wisdom and its political consequences, to cast a new light on the position of Mulla Sadra in the history of Islamic political philosophy, especially in Iran.
If we shift the basis of analyzing the history of late political philosophy—of which Transcendent Wisdom (al-Hikmat al-Muta'aliyah) is an important part—from Farabi to Suhrawardi, then we can speak of Mulla Sadra's political thought in a different way and better understand some of the political aspects and consequences of Transcendent Wisdom.
The best entry point for entering Mulla Sadra's political thought is to refer to his intellectual system in wisdom, which is known as the Four Journeys (Asfar Arba'ah), and Sadr al-Din has addressed it in his most important philosophical work (cf.
It is essential to note that Sadr al-Din, in the continuation of the history of theoretical mysticism in the Islamic period (the tradition of Ibn Arabi), addresses the discussion of the Four Journeys, but by introducing changes, he makes it more prepared for political thought (cf.
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