MIR DAMAD MIR DAMAD (The School of Esfahan)(The School of Esfahan)

I conquered the lands of knowledge, I lent old wisdom to my youth.I conquered the lands of knowledge, I lent old wisdom to my youth.So that I made the earth with my al-Qabasat The envy of theSo that I made the earth with my al-Qabasat The envy of the

heavenly abodesheavenly abodes(Hadi 1984: 134)(Hadi 1984: 134)

By :By :Erliyani Manik & Abdul RosyidErliyani Manik & Abdul Rosyid

His Life His Life

Mir Burhan al-Din Muhammad Baqir Damad, whose poetic nom de Mir Burhan al-Din Muhammad Baqir Damad, whose poetic nom de plume was ‘Ishraq’ and who was also referred to as ‘the Third plume was ‘Ishraq’ and who was also referred to as ‘the Third Master’ (after Aristotle and al-Farabi) was born into a distinguished Master’ (after Aristotle and al-Farabi) was born into a distinguished religious family. Another honorific title by which Mir Damad has religious family. Another honorific title by which Mir Damad has been known is Sayyid al-Afadil, ‘Prince of the Most Learned’. been known is Sayyid al-Afadil, ‘Prince of the Most Learned’. He is the sHe is the synthesis of ynthesis of pphilosophy and hilosophy and mmysticism ysticism pprimary rimary tteachers of eachers of The The nnew ew w wisdom isdom He is one of He is one of The Teachings of Twelver Shi'ism and The School of The Teachings of Twelver Shi'ism and The School of Esfahan Esfahan Was born in AH 950/ AD 1543 in Astarabad but grew up in Was born in AH 950/ AD 1543 in Astarabad but grew up in Mashhad, the religious capital of Shi‘i PersiaMashhad, the religious capital of Shi‘i Persia Received his early education there, and studied Ibn Sina’s texts Received his early education there, and studied Ibn Sina’s texts closelyclosely In Isfahan, he continued his education, paying equal attention to In Isfahan, he continued his education, paying equal attention to rational and transmitted sciencesrational and transmitted sciences He died in AH 1041/AD 1631 when he fell ill on his way to Karbala, He died in AH 1041/AD 1631 when he fell ill on his way to Karbala, in the entourage of Shah Safi. He was buried in Najaf.in the entourage of Shah Safi. He was buried in Najaf.

His WorksHis WorksAl QabasatAl Qabasat (A Book of Embers) 1034/1624 (A Book of Embers) 1034/1624

1.1. The first Qabas discusses the variety of created beings and the divisions of existenceThe first Qabas discusses the variety of created beings and the divisions of existence2.2. The second Qabas, argues for a trilateral typology of essential primary notions and The second Qabas, argues for a trilateral typology of essential primary notions and

the primacy of essence. the primacy of essence. 3.3. The third Qabas. The duality of perspectives through which essence is subdivided The third Qabas. The duality of perspectives through which essence is subdivided

and an argument to that effect through pre-eternal principles constitutesand an argument to that effect through pre-eternal principles constitutes4.4. The fourth, provides Qur’anic evidence, as well as references from the Prophetic and The fourth, provides Qur’anic evidence, as well as references from the Prophetic and

Imami traditions, to support his preceding arguments. Imami traditions, to support his preceding arguments. 5.5. The fifth Qabas is devoted to a discussion of the primary dispositions through an The fifth Qabas is devoted to a discussion of the primary dispositions through an

understanding of natural existence.understanding of natural existence.6.6. The sixth Qabas is the connection (The sixth Qabas is the connection ( ittisal’ittisal’) between ‘time’ and ‘motion’ , where Mir ) between ‘time’ and ‘motion’ , where Mir

Damad also argues for a ‘natural order’ n time. Damad also argues for a ‘natural order’ n time. 7.7. The seventh Qabas, argues for the finality of numeral order and against the infinity of The seventh Qabas, argues for the finality of numeral order and against the infinity of

numbers in time-bound events (numbers in time-bound events (al-hawadith al-zamaniyyaal-hawadith al-zamaniyya). to a refutation of opposing ). to a refutation of opposing views.views.

8.8. The eighth Qabas, verifies the divine authority in the establishment of such orders The eighth Qabas, verifies the divine authority in the establishment of such orders and the role of reason in ascertaining this truth. and the role of reason in ascertaining this truth.

9.9. The ninth Qabas, proves the archetypal substance of intellect (The ninth Qabas, proves the archetypal substance of intellect (al-jawahar al-‘aqliyyaal-jawahar al-‘aqliyya); ); in this chapter also, Mir Damad argues for the existence of an order in existence, a in this chapter also, Mir Damad argues for the existence of an order in existence, a cycle of beginning and return.cycle of beginning and return.

10.10. The tenth Qabas, discusses the matter of divine ordination (The tenth Qabas, discusses the matter of divine ordination (al-qada’ wa al-qadaral-qada’ wa al-qadar), ), the necessity of supplication, the promise of God’s reward, and the final return of all the necessity of supplication, the promise of God’s reward, and the final return of all things to his judgment.things to his judgment.

His WorksHis Works

Al JadhawatAl Jadhawat

also devoted to an understanding of the also devoted to an understanding of the

nature of existence. For him, a theophany nature of existence. For him, a theophany distanced from the Divine Essence, a distanced from the Divine Essence, a

movement which is complemented by a movement which is complemented by a reversal of this emanation back to its reversal of this emanation back to its

Origin.Origin.

Philosophical Style of Mir DamadPhilosophical Style of Mir Damad

His philosophical discourse is indexical and His philosophical discourse is indexical and suggestive, symbolic and referential. suggestive, symbolic and referential.

He relies heavily on a thorough knowledge of He relies heavily on a thorough knowledge of previous Islamic philosophy, and has a particular previous Islamic philosophy, and has a particular

penchant for obscure Arabic words. penchant for obscure Arabic words.

The legendary difficulty of his philosophical prose The legendary difficulty of his philosophical prose should be understood as a response to the anti-should be understood as a response to the anti-philosophical climate of the period promoted by philosophical climate of the period promoted by

the politically powerful nomocentric jurists.the politically powerful nomocentric jurists.

Philosophical of BeingPhilosophical of Being

being is circulated through a cycle of being is circulated through a cycle of emanation from the divine presence to the emanation from the divine presence to the physical world and then a return to it.physical world and then a return to it.

In a progression of distancing emanations, In a progression of distancing emanations, the material world gradually emanates the material world gradually emanates from the divine presence.from the divine presence.

The Emanation The Emanation

From the Light of Lights (From the Light of Lights (nur al-‘anwarnur al-‘anwar) first emanate the ) first emanate the archetypal lights (archetypal lights (‘anwar qahira‘anwar qahira), of which the Universal ), of which the Universal Intellect (Intellect (‘aql-i kull‘aql-i kull) is the first component. From this ) is the first component. From this stage emanate the ‘heavenly souls’ (stage emanate the ‘heavenly souls’ (nufus-i falakhyyanufus-i falakhyya), ), the ‘ruling lights’ (the ‘ruling lights’ (‘anwar-i mudabbira‘anwar-i mudabbira), of which the ), of which the ‘universal souls’ (‘universal souls’ (nafs-i kullnafs-i kull) is the primary member. The ) is the primary member. The ‘natural souls’ (‘natural souls’ (nufus-I muntabi‘anufus-I muntabi‘a) were subsequently ) were subsequently created by the ‘universal soul’.created by the ‘universal soul’.There is a reverse order through which matter is There is a reverse order through which matter is sublimated back to light. Through this order, absolute or sublimated back to light. Through this order, absolute or irreducible body (irreducible body (jism-i mutlaqjism-i mutlaq) is advanced to the ) is advanced to the mineral stage of compound compositions.mineral stage of compound compositions. Man is the highest stage of this upward mobility before Man is the highest stage of this upward mobility before the absolute matter rejoins the Light of Lightsthe absolute matter rejoins the Light of Lights

Light of the Light Light of the Light ((nur al-‘anwar)nur al-‘anwar)

Archetypal LightArchetypal Light((‘anwar qahira)‘anwar qahira)

Universal IntellectUniversal Intellect

((‘aql-i kull)‘aql-i kull)

Heavenly SoulHeavenly Soul(( nufus-i falakhyya) nufus-i falakhyya)

Ruling LightRuling Light

((‘anwar-i mudabbira)‘anwar-i mudabbira)

Universal SoulUniversal Soul(Nufus-i kull)(Nufus-i kull)

Natural SoulNatural Soul

(Nufus-i muntahi’a)(Nufus-i muntahi’a)

‘‘Creation’ (Creation’ (ibda‘ibda‘) is the ‘bringing into being’ of something ) is the ‘bringing into being’ of something from absolute-nothing. from absolute-nothing. That which is ‘evident’ (That which is ‘evident’ (ma’lumma’lum), if left to its own ‘essence’ ), if left to its own ‘essence’ ((dhatdhat), would not be. It is only by virtue of something ), would not be. It is only by virtue of something outside it (in other words, its cause) that it is or, more outside it (in other words, its cause) that it is or, more accurately, is brought into being. accurately, is brought into being. Things in their own essence have an essential, not a Things in their own essence have an essential, not a temporal, primacy over things that are located outside of temporal, primacy over things that are located outside of them.them.Created-being which is not subsequent to time is either Created-being which is not subsequent to time is either subsequent to absolute nothingness, whose creation is subsequent to absolute nothingness, whose creation is called called ibda‘ibda‘ (or ‘brought into beginning’), or subsequent to (or ‘brought into beginning’), or subsequent to not-absolute-nothingness, in which case its creation is not-absolute-nothingness, in which case its creation is called called ihdathihdath (or ‘brought into being in time’). (or ‘brought into being in time’). If the created being is subsequent to time, it can have only If the created being is subsequent to time, it can have only one possibility, which is its being-in-time subsequent to its one possibility, which is its being-in-time subsequent to its being-in-nothingness (Kitab al-qabasat: 3-4)being-in-nothingness (Kitab al-qabasat: 3-4)

Philosophy of TimePhilosophy of Time

Mir Damad begins to develop a hierarchical Mir Damad begins to develop a hierarchical

conception of time (mostly from arguments conception of time (mostly from arguments

used by Ibn Sina, Nasir-i Khusrow and used by Ibn Sina, Nasir-i Khusrow and Khwajah Nasir Al-Tusi).Khwajah Nasir Al-Tusi).

1.1. First there is time (First there is time (zamanzaman), more ), more superior and more expansive.superior and more expansive.

2.2. Atemporal (Atemporal (dahrdahr) )

3.3. Ultimately the everlasting (Ultimately the everlasting (sarmadsarmad).).

Sarmad postulates the relation of the permanent Sarmad postulates the relation of the permanent to the permanent; to the permanent; dahr, the relation of the permanent to the dahr, the relation of the permanent to the changing; changing; zaman, a relation of the changing to the zaman, a relation of the changing to the changing. changing. From this trilateral conception of time, Mir From this trilateral conception of time, Mir Damad reaches for his unique understanding of Damad reaches for his unique understanding of creation. Both creation. Both huduthhuduth (creation) and (creation) and qidamqidam (pre- (pre-eternity) are of three kinds; eternity) are of three kinds; dhatidhati (essential), (essential), dahridahri (atemporal), and (atemporal), and zamanizamani (temporal). (temporal).

Three kinds of ‘worlds’ according to Three kinds of ‘worlds’ according to Mir DamadMir Damad

First is the Everlasting World (First is the Everlasting World (al-‘alam al-al-‘alam al-sarmadisarmadi), which is the space for Divine ), which is the space for Divine Presence, his essence and attributes; Presence, his essence and attributes;

Second is the Atemporal World (Second is the Atemporal World (al-‘alam al-al-‘alam al-dahridahri), which is the space for the pure ), which is the space for the pure archetypes (al-mujarradat); archetypes (al-mujarradat);

Third is the Temporal World (Third is the Temporal World (al-‘alam al-al-‘alam al-zamanizamani), which is the space for daily events, ), which is the space for daily events, created beings and generation and corruptioncreated beings and generation and corruption

His Philosophical AchievementHis Philosophical Achievement

The systematic separation of a trilateral stipulation of existence is the The systematic separation of a trilateral stipulation of existence is the effective isolation of God at the top of the hierarchy. effective isolation of God at the top of the hierarchy.

He can initiate and sustain the world and yet not be subsequent to He can initiate and sustain the world and yet not be subsequent to temporal corruption, to which all visible creations must yield. temporal corruption, to which all visible creations must yield.

Moreover, the necessary contingency of an agent of creation, which is Moreover, the necessary contingency of an agent of creation, which is evidently active in the evidently active in the zamanizamani and and dahridahri stages of existence, is not stages of existence, is not

necessary in the superior stage of necessary in the superior stage of sarmadisarmadi. .

As one commentator rightly observes, ‘by devising the concept of As one commentator rightly observes, ‘by devising the concept of huduth-i dahrihuduth-i dahri (atemporal creation), he has succeeded in (atemporal creation), he has succeeded in

establishing a compromise between the theologian and the establishing a compromise between the theologian and the philosopher, in other words, between the religious law and reason’philosopher, in other words, between the religious law and reason’