Abstract
Despite the extensive work on the Safavid thinker Mullā Ṣadrā Šīrāzī (d. 1045/1636) nowadays in metropolitan academia, certain areas of philosophical and theological concern remain understudied, if studied at all – and even then, there is little attempt to consider his work in the light of philosophical analysis. We know of a venerable philosophical tradition of analysing the question of providence as a means for examining questions of creation (ex nihilo or otherwise), the problem of evil, determinism and free will, and the larger question of theodicy (and whether this world that we inhabit is indeed the ‘best of all possible worlds’). I propose to examine these questions through an analysis of a section of the theology in al-Asfār al-arbaʿa (The Four Journeys) of Mullā Ṣadrā (mawqif
VIII of safar
III) and juxtapose it with passages from his other works, all the while contextualising it within the longer Neoplatonic tradition of providence and evil. The section of the Asfār plays a pivotal role in outlining a wider theory of divine providence: following the analysis of the Avicennian proof for the existence of God as the Necessary Being and her attributes, and before the culmination on the emanative scheme of creation (or the incipience of the cosmos – ḥudūṯ al-ʿālam), Mullā Ṣadrā discusses the question of divine providence where one can clearly discern the influence of previous thinkers on him, namely Avicenna (d. 428/1037, al-Šifāʾ and Risālat al-ʿišq) al-Ġazālī (d. 505/ 1111, Iḥyāʾ ʿulūm al-dīn), and Ibn ʿArabī (d. 638/1240, al-Futūḥāt al-makkīya). The section can be divided into four discussions: defining providence as well as the nature of good and evil, accounting for the ‘presence’ of evil in the cosmos, the ‘best of all possible worlds’, and erotic motion of the cosmos as well as the erotic attraction of humans for one another and back to their Origin. What emerges, however, is an account of providence that is subservient to Mullā Ṣadrā’s wider ontological commitment to the primary reality of being, its modulation and essential motion – the tripartite doctrines of aṣālat al-wuǧūd, taškīk al-wuǧūd and al-ḥaraka al-ǧawharīya – and fits within his overall approach to the procession of the cosmos from the One as a divine theophany and its reversion back to the One through theosis. Thus, an analysis of providence and evil demonstrates that underlying significance of Mullā Ṣadrā’s metaphysical commitments to a modulated monism.
God, Cosmos, and Humanity: Muslim Perspectives on Divine Providence
