The Role of the Primordial Constitution of the Human Being in the Three Realms of Particular Souls: An Emphasis on Mulla Sadra’s Exegetical Views

In some of his exegetical works, Mulla Sadra—having moved away from the concept of the soul’s "origination in the body" (*jismaniyyat al-huduth*)—not only regards the belief in the pre-existence of individual souls as an essential tenet of Shi'a thought but also adopts it as a foundational premise in many of his arguments, including his analysis of the timing regarding the formation of innate nature (*fitra*) and the secondary existential structure (*shakila*). The aim of this article—compiled using documentary research and a descriptive-analytical method—is to examine, both quantitatively and qualitatively, the structure of the "second" eternal particular soul from the perspective of Mulla Sadra. The findings of this study indicate that, in his view, the secondary *shākilah* (dispositional structure) is formed as a result of differing perspectives—and subsequently, differing motivations—regarding Divine Lordship. This structure is not only subject to gradation (*tashkīk*), but—much like *fiṭrah* (innate nature) and the primary *shākilah*—its formation belongs to the primordial realm (*nash’ah-ye ūlā*) prior to the worldly realm; it is a fully consolidated state resulting from a journey undertaken with complete free will within that primordial life and realm. Furthermore, in his view, this primordial secondary configuration not only paved the way—during the initial realm of existence—for the divergence of responses (the *Labbayks*) to the famous "Am I not?" (*A-lastu*) trial, but also gives rise to actions and thoughts in the worldly realm and the manifestation of inner realities in the Hereafter; indeed, it serves as the very basis for the ranking of souls.