School of Isfahan

Mir Damad founded the Isfahan philosophical school. He was the nephew of Muhaqiq Karaki, an important Shia scholar who had influence in the Shia jurisprudence. Some consider him familiar with philosophical prophecy as a result to the problem of Time. Corbin describes Mir Damad as having an analytic mind and aware of religious foundation of knowledge. Perhaps the most important characteristic of Mira Damad's philosophy is a synthesis between Avicennism and Averroism, or his synthesis is between the intellectual and the spiritual.[1] Mir Damad's theory on Time is as popular as Huduth Dahri's, though Damad's philosophical opinion is criticized by Huduth's pupil, Mulla Sadra. Historically, there was great strife between Mulla Sadra and Mir Damad, as a result of the differences of their philosophical theories on subjects such as time.[6]

Mir Abul Qasim Findiriski was a peripatetic philosopher and follower of Farabi and Avicenna. He was a Peripatetic, as opposed to the illuminationists.[7] As a scholar, he taught several scientific subjects in the Isfahan school, such as mathematics and medicine.[8] it is debated whether or not Mulla Sadra studied under him, though the two worked together extensivally. Mir Findiriski also studied other religions, such as Zoroastrianism and Hindi. He also wrote several works on Indian philosophy, a series of treatises on the fine arts, and one on his mystical experiences.[9] According to Nasr, he was well-versed in different philosophies, poetry, alchemy, and the philosophy of Yoga. Mir Findiriski collaborated with Mir Damad to write the Treatise of Sanaiyyah, attempting to link philosophy and prophecy.[6] Mir Findiriski also attempted to translate several Indian philosophical works into Persian.[10]

Shaykh-i Baha’i was one of the three masters of Mulla Sadra, worked in the Isfahan school, and served as chief jurist on the Safavid Court.[11] Like many Islamic scholars of the era, he was both a scientist and a man of wisdom; like Mir Damad and Mir Fenedereski, he was skilled in several sciences. At the time, he attempted to harmonize the relationship between Shariah and Tariqah.[12] He coined the term Hikmate Yamani (wisdom of believing.) He believed that humans were the only being capable of intelligence in a philosophy called "The Place of Illumination for Existence".[13]