Demolishing the idols of ignorance

This book is one of the Molla Sadr’s works and writings, in Arabic. As the name of this treatise shows, had been written about the rejecting of false “Sufism”(tasavoof) and blaming the ignorant and hypocrite “Sufis”(Motesawefän). The content of the book, contrary to its new name, is old, and in it, the new word or subject that has not been related in Sadra’s former works are not seen. The basis of the Sadra’s action in this treatise is the criticism of false sufis that have long precedente.

####The biography of Sadr Aldin shirazi(Molla Sadra):
Mohammad the son of Ibrahim Shirazi also called Sadr Aldin and famous to Molla Sadra or Sadr Almote-alehin, was born in Shiraz in 1571 or 1572A.D.(979 or 980A.H.). His father “Ibrahim the son of Yahyä Ghavämi” was one of the ministers of saffavid government. He was wealthy and influential and with great effort trained his son. Mullah Sadra’s life can be divided into three periods:
1- The periods of seminarian, studentship, discussion, studying of the old books and viewpoints of philosophers in Shiraz and Isfahan. In this period, he studied viewpoint of philosophers, kaläm, “Aristotelian” (mash-shäi) and Illuminative (eshräghi) philosophers.
2- The stage of “self-discipline” (tahzibe nafs), “asceticism” (riyazat) and “mystical disclosure” (mokashefeh) in “kahak” village (near the “Qom”) that finally led to “unveiling of Lordly truths”(kashfe haghäyegh rabäni) and “theological sciences”.
3- The stage of writing and teaching in Shiraz in the school that Allahverdy Khan, the governor of “Fars”, built it. During this period, Mullah Sadra almost wrote all his works. Mullah Sadra caused the “Divine Wisdom” (hekmate ellähi) and Islamic Philosophy enters into the new stage. He, in what is called “supreme knowledge” (elme a’lä) or universal science or “prime philosophy” or “Divine Wisdom” (hekmate elähi), [and it is the only part that really is “philosophy” and called “Real philosophy”], overshadowed the former philosopher position, changed the principles and first foundations of this science and strengthened it on a steadfast principle. Mullah Sadra, till end of his life, composed and instructed, and in this times, seven times walked to “Mecca” that in returning from the seventh journey, passed away in “Basra” in 1640A.D. (1050A.H).

Masters: Sheikh Bahä Aldin Ämoli famous to Sheikh Bahäi, Mirdamäd, Mir Abolghäsem Fenderski the Gnostic, devout and unique mathematician of that time, etc.
Students: Molla sadrä trained many students but the most famous of them were: Molla Mohsen Feyz Kashäni and molla Abdolrazägh Lähiji. Both of them, in addition of having studentship position, were his son-in-law.
Works: The Transcendent Theosophy (Four Journeys of Soul) [Alhekmate Almote aliye (asfare arba eh)]- Sharhe al-hidayat- Al-mabda wal-maad- Huduthe al-alam- Al-masha-er- Sharhe Shafa- Al-shawahid al-rububiyyah- Ajwibat al-masail- commentaries upon some quran’s suras, etc.

The book structure:
This book contains one introduction, 4 articles and each articles consists of chapters and conclusion:
The first article: Asceticism does not need knowledge (science).
The second article: The result of worship is knowledge.
The third article: The characteristics of “the righteous or the pious” (Abrär).
The fourth aticle: The advices and blaming the world.

1-The first article: -about the person who has started the asceticism.
-about being untrue of the boasting those who claim to the “Sufism” (soofigari).
-about looking to the facts of creatures.

2- The second article: about the ultimate goal of worship.
-“The Divine Sciences “(ma’äref elähi) is the real purpose of “Man” existence.
-The benefit of any “attributes of perfections”(sefät kamäli
) is that to make “Man” ready for getting the “Divine Science”(ma’äref elahi).
-The difference between “mystical disclosure”(mokäshefe)- the best “mystical discloser” is “the knowledge of God”(ma’refate God).
-…..
-The difference of Man’s mood.
-The difference of Man’s actions.
-“Divinely inspired knower”( ä’lam rabbäni) is the main aim of creation.
-Bad ending of the life.
-Some features of God’s friends.

3- The third article: The features of “”(pakän) and scholars.
-The way of access to the position of “pure ones”(honest and innocent persons) and scholars.
-Studying the feature of love and enthusiasm.
-The origion of Man’s actions.
-….....
-The advantage of worship in attaining to spiritual benefits.
-Studying the relation between healthy “literal meaning” with healthy “inward aspect” and also unhealthy “literal meaning”with unhealthy “inward aspect”.
-The purpose of Man’s deeds in worship.
-……….
-The reason of non-recognizing the good persons with bad ones.

4- The fourth article: About wise preaching, intellectual advices and spiritual speeches about badness of the world and “worldly people”(ahle donyä).
-About forbidding from attention to the world’s goods.
-Prophet’s recommendations about unwillingness to the world and worldly people.
-Some recommendations from prophets and “friends of God”(oliyä of God).
-Some recommendations from “Pythagoras”(fisaghoores)
-Some advices and recommendations from philosophers.
-Conclusion.

This book has been printed and published by “Jame’e Tehran” publishers in Tehran in 1961A.D.(1340) and also has been published by “Sadra Islamic Philosophy Research Institute” in Tehran in 2002A.D.(1381). Its correction, research and introduction has been done by Dr. Hossein Jahangiri. In the end of the book, has been related the list of quranic verses, Persian and Arabic poems, persons’ name, places, groups, books’ name, terminology and explanations and the list of references. It has also appendixes, traditions’ resources and explanations. (This book has been translated by Mohsen Bidarfar that has been published by the name of “mysticism”(Gnosticism) and “Gnostic pretenders”(who pretending to the Gnostic) in 1961A.D.(1340) and 1992A.D.(1371).

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