Mulla Sadra’s Works
Mulla Sadra was a prolific writer. He did not write at all during his time of seclusion and asceticism and, after that, he was continually involved in teaching and training the students of philosophy who attended his classes from all over Iran; however, at all times, when traveling or at home, he seized all possible chances to write books and long or short treatises in philosophy. As a result, he created a varied, useful, and inferential philosophical collection of writings in different forms following different purposes.
Some of his books are textbooks and quite useful for gaining a preliminary or complementary acquaintance with philosophy and gnosis on the basis of his specific school of thought, Transcendent Philosophy. Some of his other books are on the explanation and demonstration of his own theories, and some others can be considered as being on human ethics and manners.
He has devoted an important part of his works to the interpretation of the Qu’ran, and although death did not allow him to provide a philosophical and gnostic commentary on the whole Qu’ran, what he wrote in this regard enjoys certain features which have made them unique among similar interpretations.
Mulla Sadra, who was aMuhaddith (an expert inhadith and traditions quoted from the Prophet (p.b.u.h) and his descendants), has an important work onhadith. This is a commentary on a famous book of hadiths, calledal-Kafi, written by Kulayni Razi. Mulla Sadra has commented on its chapter of ‘Usul’; however, perhaps due to his decease, it has remained incomplete. He also has two books in logic, calledTanquih al-Mantiq andRisalah fil Tasawwur wa Tasdiq.
His well-known books which have been published so far include the following:1. al-Hikmat al-muta’aliyah fi’l-asfar al-arba’ah
The discussions in this book start with the issues of being and quiddity and continue with the issues of motion, time, perception, substance, and accident. A part of this book is devoted to proving the existence of God and his attributes, and, eventually, it comes to an end with a discussion of man’s soul and the subjects of death and resurrection. The novelty which he has exclusively employed in writing this interesting and important book is classifying the themes of the book in the mould of 4 stages of gnostics’ spiritual and mystic journeys, with each stage considered as one journey. Therefore, as a gnostic’s journey in the first stage is from his self and people towards God; in the second and third stages from God to God (from His Essence to His Attributes and Acts); and in the fourth stage from God to people; this book begins with existents and continues with the Hereafter, God, and the mustered people. The original book is in 4 big-sized volumes which have been published in nine small-sized volumes several times. 
This book is, in fact, a philosophical encyclopedia and a collection of important issues discussed in Islamic philosophy, enriched by the ideas of preceding philosophers, from Pythagoras to those living at the same time with Mulla Sadra, and containing the related responses on the basis of new and strong arguments. All these features have made it the book of choice for teaching at higher levels of philosophical education in scientific and religious centers.
The composition of this book gradually started from about 1015 A.H (1605 A.D), and its completion took almost 25 years, till some years after 1040 A.H (1630 A.D).2. al-Tafsir (A commentary upon the Qur’an)
During his life, Mulla Sadra, at some times and in certain occasions, interpreted one of the chapters (Surahs) of the Qur’an. In the last decade of his life, he started his work from the beginning of this Holy Book in order to compile all his interpretations into a complete work, but death did not allow him to accomplish this task to the end. The names of the chapters he interpreted in an approximate chronological order is as follows: 1. chapter 57:al-Hadid, 2. commentary onAyat al-Kursi (chapter 2:al-Baqarah), 3. chapter 32:Sajda, 4. chapter 99:al-Zilzal, 5. versesal-Nur,al-Yasin, al-Tariq, 6. chapter 87:al-A’la, 7. chapter 56:al-waqui’ah, 8. chapter 1:al-Fatiha, 9. chapter 62:al-Jumu’ah, and 10. chapter 2:al-Baqarah.
In the bibliography of Mulla Sadra’s book, each of the above has appeared as an independent work, but we have cited them here all under the single title ofCommentary upon the Qur’an. He has also two other books on the Qur’an, calledMafatih al-qayb andAsrar al-ayat, which are considered as introductions to the interpretation of the Qur’an, and represent the philosophy behind this task.3. Sharh al-hidayah
This work is a commentary on a book calledHidayah which has been written on the basis of Peripatetic philosophy, and was previously used for giving a preliminary familiarity with philosophy to students. However, it is rarely used today.4. al-Mabda’ wa’l-ma’ad
Also calledal-Hikmat al-muta’aliyyah, this book can be considered a summary of the second half ofAsfar. It has been written away from all discussions that Mulla Sadra views as being useless and unnecessary. He called this book the Beginning and the End due to the fact that he believed it in heart that philosophy means the knowledge of the Origin and the Return. This book is mainly on issues related to theology and eschatology, and is considered one of Mulla Sadra’s important books.5. al-Mazahir
This book is similar toal-Mabda’ wa’l-ma’ad, but is shorter than that. It is, in fact, a handbook for familiarizing readers with Mulla Sadra’s philosophy.6. Huduth al-‘alam
The issue of the origination of the world is a complicated and disputable problem for many philosophers. In this book, in addition to quoting the theories of philosophers before and after Socrates, and those of some Muslim philosophers, Mulla Sadra has proved his solid theory through the theory of the trans-substantial motion.7. Iksir al-‘arifin
As the name suggests, this is a gnostic and educative book.8. al-Hashr
The central theme of this book is the quality of existents’ resurrection in the Hereafter. Here, Mulla Sadra has expressed the theory of the resurrection of animals and objects in the Hereafter.9. al-Masha’ir
This is a short but profound and rich book on existence and its related subjects. Professor Henry Corbin has translated it into French and written an introduction to it. This book has recently been translated into English, too.10. al-waridat al-qalbiyyah
Mulla Sadra has presented a brief account of important philosophical problems in this book, and it seems to be an inventory of the Divine inspirations and illuminations he had received all through his life.11. Iqad al-na’imin
This book is on theoretical and actual gnosis, and on the science of monotheism. It presents some guidelines and instructional points to wake up the sleeping.12. al-Masa’il al-qudsiyyah
This booklet deals mainly with issues such as existence in mind and epistemology. Here, Mulla Sadra has combined epistemology and ontology with each other.13. ‘Arshiyyah
Also calledal-Hikmat al-‘arshiyyah, this is another referential book about Mulla Sadra’s philosophy. Like in al-Mazahir, he has tried to demonstrate the Beginning and the End concisely but precisely. This book has been translated by professor James Winston Maurice into English. He has also written an informative introduction to it.14. al-Shawadhid al-rububiyyah
This philosophical book has been mainly written in the Illuminationist style, and represents Mulla Sadra’s ideas during the early periods of his philosophical thoughts.15. Sharh-i Shafa
Mulla Sadra has written this book as a commentary upon some of the issues discussed in the part on theology (Ilahiyyat) in Ibn-Sina’s al-Shifa.Sharh-i Shafa has also been published in the form of glosses clearly expressing Mulla Sadra’s ideas in this regard.16. Sharh-i Hikmat al-ishraq
This work is a useful and profound commentary or collection of glosses on Suhrawardi’sHikmat al-ishraq and Qutb al-Din Shirazi’s commentary upon it.17. Ittihad al-‘aquil wa’l-ma’qul
This is a monographic treatise on the demonstration of a complicated philosophical theory, the Union of the Intellect and the Intelligible, which no one could prove and rationalize prior to Mulla Sadra.18. Ajwibah al-masa’il
This book consists of at least three treatises in which Mulla Sadra responds to the philosophical questions posed by his contemporary philosophers.19. Ittisaf al-mahiyyah bi’l wujud
This treatise is a monographic treatise dealing with the problem of existence and its relation to quiddities.20. al-Tashakhkhus
In this book, Mulla Sadra has explained the problem of individuation and clarified its relation to existence and its principiality, which is one of the most fundamental principles he has propounded.21. Sarayan nur wujud
This treatise deals with the quality of the descent or diffusion of existence from the True Source to existents (quiddities).22. Limmi’yya ikhtisas al-mintaqah
A treatise on logic, this work focuses on the cause of the specific form of the sphere.23. Khalq al-a’mal
This treatise is on man’s determinism and free will.24. al-Qada’ wa’l-qadar
This treatise is on the problem of Divine Decree and Destiny.25. Zad al-musafir
In this book (which is probably the same asZad al-salik), Mulla Sadra has tried to demonstrate resurrection and the Hereafter following a philosophical approach.26. al-Shawahid al-rububiyyah
This treatise is not related to Mulla Sadra’s book ofal-Shawahid al-rububiyyah. It is an inventory of his particular theories and opinions which he has been able to express in philosophical terms.27. al-Mizaj
Mulla Sadra has written this treatise on the reality of man’s temperament and its relation to the body and soul.28. Mutashabihat al-Qur’an
This treatise consists of Mulla Sadra’s interpretations of those Qura’nic verses which have secret and complicated meanings. It is considered as one of the chapters inMafatih al-qayb.29. Isalat-i Ja’l-i wujud
This book is on existence and its principiality as opposed to quiddities.30. al-Hashriyyah
A treatise on resurrection and people’s presence in the Hereafter, it deals with man’s being rewarded in paradise and punished in hell.31. al-alfad al-mufradah
This book is used as an abridged dictionary for interpreting words in the Qur’an.32. Radd-i shubahat-i iblis
Here, Mulla Sadra has explained Satan’s seven paradoxes and provided the related answers.33. Si Asl
This is Mulla Sadra’s only book in Persian. Here, by resorting to the main three moral principles, he has dealt with moral and educative subjects related to scientists, and advised his contemporary philosophers.34. Kasr al-asnam al-jahiliyyah
The title of this book means demolishing the idols of the periods of barbarism and man’s ignorance. His intention here is to condemn and disgrace impious sophists.35. al-Tanquih
In this book, Mulla Sadra has concisely dealt with formal logic. It is a good book for instructional purposes.36. al-Tasawwur wa’l-tasdiq
This treatise deals with issues of the philosophy of logic and inquires into concept and judgment.37. Diwan Shi’r (Collection of Poems)
Mulla Sadra has written a number of scholarly and mystic poems in Persian which have been compiled in this book.38. A Collection of Scientific-Literary Notes
In his youth, Mulla Sadra studied a lot of philosophical and gnostic books; moreover, due to his poetic taste, he had access to the poetry books written by different poets and was interested in them. Therefore, some short notes of his own poetry, the statements of philosophers and gnostics, and scientific issues have been left from his youth, which comprise a precious collection. It is said that this book can familiarize the readers with subtleties of Mulla Sadra’s nature.
These notes have been compiled in two different collections, and it is likely that the smaller collection was compiled on one of his journeys.39. Letters
Except for a few letters exchanged between Mulla Sadra and his master, Mir Damad, nothing has been left from them. These letters have been presented at the beginning of the 3-volume book ofMulla Sadra’s Life, Character and School, which have been written in Persian. This book has also been translated into English.
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If we consider the above 39 books along with his 12-volume books of interpretation, which we referred to asTafasir in number 2, as well as with hisMafatih al-qayb andAsraral-ayat, we have cited more than 50 of his works (exactly 53) so far. Some other books have also been attributed to him; however, we will not refer to their names, since they have either been discussed in other more comprehensive books, or their being written by Mulla Sadra has been denied.
One of the problems which has raised a lot of arguments concerning Mulla Sadra’s books is the place and time of their composition. Most of his books have no composition date, and, in order to know about this, one must refer to certain documents and evidences. For example, the composition dates of some of his books have been implied in hisal-Mabda’ wa’l-ma’ad, al-Hashr and interpretations of some of thesurahs (chapters) of the Qur’an.
For instance,al-Mabda’ wa’l-ma’ad was written in 1019 A.H (1609 A.D),Interpretation of Ayat al-kursi in about 1023 A.H (1613 A.D);Kasr al-asnam in 1027 A.H (1617 A.D);Iksir al-‘arifin in 1031 A.H (1621 A.D); the treatise ofal-Hashr in 1032 A.H (1622 A.D); the treatise ofIttihad al-‘aqil wa’l-ma’qul in about 1037 A.H (1627 A.D); andMafatih al-qayb in 1029 A.H (1619 A.D). The dates of his other books could only be approximately reckoned.
In order to know about their place of composition, we must pay attention that Mulla Sadra moved from Qum to Shiraz in about 1040 A.H (1630 A.D), and before 1015 A.H (1605 A.D), he went to Qum and its suburbs from Shiraz or some other place. Therefore, the books which he wrote before 1040 A.H must have been written in Qum or some place in its vicinity, unless he has written some of these books and treatises on his long journeys