The cosmological location and identity of the Paradise in which Adam and Eve dwelled and from which, we are told in Q. 7:22 and 24, they were sent down to earth after giving in to Satan’s temptation and approaching the forbidden tree has long been a controversial issue among exegetes and theologians. The subject is important because it is closely connected with several important Qur’anic anthropological topics. One of these relates to the states of human existence before earthly life on this world, and in the descending journey to it, as well as well as the connections between these states and those following death, and in the ascending journey. This links in to another important subject, that is the philosophy of the creation of humans and their entrance into this world, as well as their exit and, after that, accomplishing the descending and ascending journeys. The Qur’anic story of Adam\\\\\\\\\\\\\\\'s fall, related in Q. 7:19–25, 1:35–38, 20:117–123, has provided fertile ground for scholars pursuing philosophical and mystical approaches to the exegesis of the Qur’an. Ṣadr al-Dīn Muḥammad b. Ibrāhīm b. Yaḥyā Qawāmī Shīrāzī Mullā Ṣadrā, (d. 1050/ 1640), a scholar who integrated exegesis and philosophy, synthesising knowledge of the Qur’an, reason, and mysticism, is deemed a true representative of this approach, and analysis of his approach to the issue of Adam\\\\\\\\\\\\\\\'s Paradise has implications for both our understanding of his methodology and philosophical understanding of the Qur\\\\\\\\\\\\\\\'an, and our wider understanding of his contribution to Islamic philosophical thought.

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