The question of temporality (?uduth) or eternity (qidam) of the cosmos was one of the central philosophical and theological debates among thinkers of medieval Iran. One of the most interesting responses to this problem came from the founder of the philosophical school of Isfahan, Mir Damad (d. 1041/1631) and his theory of perpetual creation (?uduth dahri). Mulla Shamsa Gilani (d. 1064/1654), a distinguished student of Mir Damad, took up the issue and wrote his ?uduth al- ‘alam in defense of his master`s position, insisting upon the creative agency of God as well as considering seriously the philosophical case for eternity. Drawing mostly upon Avicennan philosophy, Mulla Shamsa made a critical evaluation of the theory of the eternity of the cosmos held by the Greek philosopher Proclus (d. 485), and opposed those Muslim theologians who considered the cosmos to be coming into existence in time. ?uduth al-‘alam is pivotal to understanding how the philosophical school of Mir Damad was perpetuated in the Safavid period and allows us to develop a history of philosophy in early modern Iran beyond the direct milieu of Mulla ?adra. Mulla Shamsa Gilani (d. 1064/1654), a distinguished student of Mir Damad, took up the issue and wrote a work entitled "huduth al-‘alam" or "The Incipience of the Cosmos" in defense of his master`s position, insisting upon the creative agency of God as well as considering seriously the philosophical case for eternity. Drawing mostly upon Avicennan philosophy, Mulla Shamsa made a critical evaluation of the theory of the eternity of the cosmos held by the Greek philosopher Proclus (d. 485), and opposed those Muslim theologians who considered the cosmos to be coming into existence in time. "huduth al-‘alam" is pivotal to understanding how the philosophical school of Mir Damad was perpetuated in the Safavid period and allows us to develop a history of philosophy in early modern Iran beyond the direct milieu of Mulla Sadra.