His major contribution to
Islamic philosophy was his novel formulation regarding gradations of time and the emanations of the separate categories of time as descending divine hypostases. He resolved the controversy of the createdness or uncreatedness of the world in time by proposing the notion of
huduth-e-dahri (atemporal origination) as an explanation grounded in
Avicennan and Suhrawardian categories, whilst transcending them. In brief, excepting God, he argued all things, including the earth and all heavenly bodies, share in both eternal and temporal origination. He influenced the revival of
al-Falsafa al-Yamani (Philosophy of Yemen), a philosophy based on revelation and sayings of prophets rather than the
rationalism of the
Greeks, and he is widely recognized as the founder of the School of Isfahan, which embraced a theosophical outlook known as
Hikmat-i Ilahi (Divine Wisdom). Mir Damad’s many treatises on Islamic philosophy include
Taqwim al-Iman (
Calendars of Faith, a treasure on creation and divine knowledge), the
Kitab Qabasat al-Ilahiyah (
Book of the Divine Embers of Fiery Kindling), wherein he lays out his concept of atemporal origination,
Kitab al-Jadhawat and
Sirat al-Mustaqim. He also wrote poetry under the pseudonym of
Ishraq (Illumination). He also wrote a couple of books on mathematics, but with secondary importance. Among his many other students besides
Mulla Sadra were Seyyed Ahmad ibn Reyn-al-A’bedin Alavi, Mohammad ibn Alireza ibn Agajanii, Qutb-al-Din Mohammad Ashkevari and Mulla Shams Gilani. Mir Damad's philosophical prose is often accounted as being among the most dense and obtusely difficult of styles to understand, deliberately employing as well as coining convoluted philosophical terminology and neologisms that require systematic analysis and detailed commentary. He was called Mir Damad (Groom of the King) because he married
Shah Abbas's daughter and hence his fame was based on that event. ==Architecture==