Islamic Philosophy from Its Origin to the Present: Philosophy in the ...

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From the School of Isfahan to the School of Tehran 255 of a number of prominent figures among the ‘ulamå˘, such as Mu†ahhar¥, Ma±m¨d Shihåb¥, ¡å˘ir¥, and ≈shtiyån¥ in Tehran and Mashhad. One of the living symbols and results of this growth of interest was the establishment of the Iranian Academy of Philosophy, which we founded by me in 1973 and in which ¡å˘ir¥, Mu†ahhar¥, and ≈shtiyån¥, not to speak of Corbin and Izutsu, were active. All of those activities may be said to have been based on the heritage of the School of Tehran, while in the field of traditional Islamic philosophy in the madrasah style, the center of activity was shifting to Qom. Even after this shift, however, Tehran remained important, and although there is no longer a figure of the stature of Sayyid Mu±ammad Kåπim ‘A∑∑år to represent the School of Tehran, something of the School of Tehran survives even now. In any case Tehran remains still the most important locus for the encounter between Islamic and Western philosophy and along with Qom the main arena for an intense philosophical activity in Persia not to be found to the same extent in other Islamic countries. While the School of Tehran was flourishing in the thirteenth/ nineteenth century, other Islamic countries were also facing the onslaught of Western thought. In Egypt and North Africa the Islamic response came primarily from the fuqahå˘ and Sufis as it did in the Ottoman Empire. In India however, from Shåh Wal¥ Allåh of Dehli to Mawlånå ‘Al¥ Ashraf Thanw¥, there was also a strong response that contained philosophical as well as fiqh¥ and ‘irfån¥ elements. In fact, in comparison with other Islamic lands, the situation in India most resembles that of Persia. Nevertheless, it was primarily in the School of Tehran, and to some extent its extension in Iraq in Najaf, 53 that the integral Islamic intellectual tradition has been preserved and that the first philosophical contact was made with Western philosophy. The historical significance of the School of Tehran lies in that it both preserved the Islamic philosophical tradition into modern times and produced the first Islamic philosophical responses to the challenges of Western philosophical thought. The process of providing Islamic answers to questions and to problems posed by Western thought and in opening a new chapter in the history of Islamic philosophy that is both authentically Islamic and therefore still “prophetic philosophy” and responsive to problems presented by various currents of modern thought is still going on. This chapter in the history of Islamic thought has not as yet been fully written. But there is no doubt that the School of Tehran is of great importance in this process and knowledge of it necessary not only for a better understanding of the later history of Islamic philosophy or the intellectual history of Persia during the past two centuries but also in order to be able to continue the process of
256 Part 3: Islamic Philosophy in History writing this latest chapter of Islamic philosophy with greater firmness and surer footing. The heritage of the School of Tehran is of much importance not only for Persians but also for all Islamic thinkers and philosophers concerned with the task of preserving authentic and traditional Islamic thought. It is, furthermore, important in providing responses based on Islamic philosophy to the many challenges of the modern world that are primarily intellectual and philosophical and that even on the level of popular culture, so appealing to the young, present a particular philosophy of life and of existence that poses the greatest challenge to the Islamic understanding of the nature of God, of man, and of the rest of His creation.
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Islamic Philosophy from its Origin
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SUNY series in Islam Seyyed Hossein
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Published by State University of Ne
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Contents Preface ix Transliteration
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Contents ix Preface This book is th
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Introduction Philosophy and Prophec
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Introduction 3 Parmenides was assoc
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Introduction 5 phers but is again t
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Introduction 7 ern sciences and bec
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Introduction 9 gradually the main s
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CHAPTER 1 The Study of Islamic Phil
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The Study of Islamic Philosophy in
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CHAPTER 2 The Meaning and Role of P
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The Meaning and Role of Philosophy
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50 Part 1: Islamic Philosophy and I
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CHAPTER 4 The Question of Existence
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The Question of Existence and Quidd
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CHAPTER 5 Post-Avicennan Islamic Ph
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Post-Avicennan Islamic Philosophy 8
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94 Part 2: Philosophical Issues (
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96 Part 2: Philosophical Issues tha
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98 Part 2: Philosophical Issues fro
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100 Part 2: Philosophical Issues kn
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102 Part 2: Philosophical Issues No
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PART 3 Islamic Philosophy in Histor
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108 Part 3: Islamic Philosophy in H
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CHAPTER 9 The Poet-Scientist ‘Uma
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The Poet-Scientist ‘Umar Khayyåm
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Page 215 and 216: 204 Part 3: Islamic Philosophy in H
Page 220 and 221: CHAPTER 11 The School of Isfahan Re
Page 222 and 223: The School of Isfahan Revisited 211
Page 232: The School of Isfahan Revisited 221
Page 246 and 247: CHAPTER 13 From the School of Isfah
Page 248 and 249: From the School of Isfahan to the S
Page 268: PART 4 The Current Situation
Page 271 and 272: 260 Part 4: The Current Situation I
Page 273 and 274: 262 Part 4: The Current Situation h
Page 275 and 276: 264 Part 4: The Current Situation d
Page 277 and 278: 266 Part 4: The Current Situation o
Page 284 and 285: CHAPTER 15 Philosophy in the Land o
Page 286 and 287: Philosophy in the Land of Prophecy
Page 292 and 293: Notes INTRODUCTION 1. One should re
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Page 298 and 299: Notes to Chapter 2 287 appeler Får
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Page 306 and 307: Notes to Chapter 4 295 period in se
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involved, and that this discussion
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Notes to Chapter 8 307 3. See Georg
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Notes to Chapter 8 309 23. The titl
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Notes to Chapter 8 311 tion rather
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Notes to Chapter 8 313 2:366-68; Cr
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Notes to Chapter 9 315 7. See for e
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25. See Ra±¥mzådah Malik, op. ci
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Notes to Chapter 10 319 6. See S. H
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20. This chain is mentioned by Ghiy
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36. This work seems to have been lo
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Notes to Chapter 11 325 6. On the S
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Notes to Chapter 11 327 group in th
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Notes to Chapter 12 329 on manuscri
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ics: Mullå |adrå on Nature and Mo
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Notes to Chapter 13 333 Persian and
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Notes to Chapter 13 335 35. For an
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Notes to Chapter 14 337 dar Ur¶på
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Notes to Chapter 14 339 6. There ha
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Notes to Chapter 14 341 One might a
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‘Abbås, Shah, 213 Abbasids: dest
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Algeria: Islamic philosophy in, 157
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‘Ayn al-Qu∂åt Hamadån¥. See
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cogito ergo sum, 91 Commentary upon
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philosophy in, 117, 155, 156, 157,
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Gauthier, Léon, 16, 25 Gawhar-i mu
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accept methods of kalåm, 52; relat
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Imamology, 134, 147 ¥mån, 31 imk
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Jubbå˘¥, Ab¨ ‘Al¥ al-, 121,
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228; gained by the heart, 101, 102;
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Marågh¥, Fakhr al-D¥n, 188 marå
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Mu±sin Fay∂ Kåshån¥, Mullå.
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Pakistan, 275; creation of center f
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Pourjavady, Nasrollah, 318n2, 319n7
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Existence or Rather of the Existent
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School of kalåm School of mashshå
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The Sought Jewel (Låh¥j¥), 55 so
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50, 52, 53, 123; Catholic, 15; Chri
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wa÷dat al-shuh¶d, 76 wa÷dat al-w
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