26-[^7]...

26-[^7]: [^9] Fazlur Rahman, for instance, calls Findiriski a Peripatetic philosopher, which, given his preponderance for Sufi practices, is a questionable qualification. See his The Philosophy of Mull a S adr a , (New York: State University of New York Press, 1976), p. [^1]: [^10] Fathullaj Mujtabai, Hindu Muslim Cultural Relations (New Delhi, 1978), p. 82; Edward G. Browne, A Literary History of Persia Vol. IV, pp.

257-[^8]: [^11] For Mir D a m a d and his intellectual milieu, see Hamid Dabashi, ‘Mir D a m a d and the Founding of the “School of I s fah a n”’ in A History of Islamic Philosophy, ed. by Seyyed Hossein Nasr and Oliver Leaman (London: Routledge, 1996), Vol. 1, pp. 597-[^634]: [^12] Toshihiko Izutsu, Mahdi Mohaghegh and Fazlur Rahman have published a number of studies on Mir D a m a d. We are, however, still far from having a comprehensive analysis of his ideas.

For some of the current literature, see Hamid Dabashi, op. cit.; F. Rahman, ‘Mir D a m a d’s Concept of Huduth Dahri: A Contribution to the Study of God-World Relationship Theories in Safavid Iran’ Near Eastern Studies 39 (1980), 139-151; and Izutsu’s English Introduction to Kit a b al-Qabas a t, ed. with an introduction by Mehdi Mohaghegh, Toshihiko Izutsu, ‘Ali Musawi Bihbah a ni and Ibr a him Dib a ji (Tehran, 1977). See also S. H.

Nasr, ‘The School of Isfahan’ in A History of Muslim Philosophy, ed. by M. M. Sharif, Vol. 2 (Wiesbaden: O. Harrasowitz, 1966), pp. 904-932, reprinted in The Islamic Intellectual Tradition in Persia, ed. by Mehdi Amin Razavi (Curzon Press, 1996), pp. 239-[^270]: [^13] For Bah a ’ al-Din A mili, see Nasr, ‘The School of Isfahan’, and Dabashi, op. cit.

[^14] Browne draws attention to the same fact when he compares S adr a with the ‘qishri’ (exoterist) ‘ulam a ’ of his time, to which most of the akhb a ris belong. Browne, op. cit., p. [^376]: [^15] Asf a r, I, 1, p. [^4]: [^16] Ibid., p. [^6]: [^17] It is in more than one place that S adr a refers to his spiritual experiences as a way of attaining the ultimate meaning of philosophical truth that he has learnt from books.

In some cases, he even mentions dreams and divine illuminations as the only solution of the problem he deliberates upon. In the Asf a r, 7, p.