Islamic Philosophy from Its Origin to the Present: Philosophy in the ...
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316 Notes <strong>to</strong> Chapter 9<br />
14. The complete text of Khayyåm’s philosophical works, as far as <strong>the</strong>y<br />
are known <strong>to</strong>day, is <strong>to</strong> be found <strong>in</strong> R. Ra±¥mzådah Malik, Dånish-nåma-yi<br />
Khayyåm¥. See also Swami Gov<strong>in</strong>da Tirtha, The Nectar of Grace (Allahabad:<br />
Ketabistan, 1941); Mu±ammad ‘Abbås¥, Kulliyyåt-i åthår-i pårs¥-yi ‘Umar Khayyåm<br />
(Tehran: Kitåb-furåsh¥-yi Bårån¥, 1338 [A.H. solar]); Sayyid Sulaymån Nadw¥<br />
(ed.), Khayyåm-Awr us ke savånih va ta„ån¥f (A‘zamgarh: Dår al-Mu∑annif¥n,<br />
1979); and Boris A. Rosenfeld and Adolf P. Youschkevitch, Omar Khaiiam<br />
(Moscow: Nauka, 1965).<br />
15. For <strong>the</strong> English translation of this text see K.A.M. Akhtar, “A Tract<br />
of Avicenna,” <strong>Islamic</strong> Culture, vol. 9, 1935, pp. 221–22. For <strong>the</strong> orig<strong>in</strong>al text see<br />
Ra±¥mzådah Malik, op. cit., pp. 305ff. Throughout this chapter, I will mention<br />
only <strong>the</strong> source of <strong>the</strong> orig<strong>in</strong>al text as conta<strong>in</strong>ed <strong>in</strong> this work and that of<br />
Swami Gov<strong>in</strong>da Tirtha. Ra±¥mzådah Malik has cited o<strong>the</strong>r pr<strong>in</strong>t<strong>in</strong>gs of treatises<br />
of Khayyåm <strong>in</strong> his <strong>in</strong>troduction <strong>to</strong> each work <strong>in</strong> question.<br />
16. See Ra±¥mzådah Malik, op. cit., pp. 321ff. See Swami Gov<strong>in</strong>da Tirtha,<br />
op. cit., pp. 46 and 83–99 which conta<strong>in</strong> both <strong>the</strong> Arabic text of this treatise<br />
and an English translation by Abdul-Qudd¨s.<br />
17. The fact that an em<strong>in</strong>ent religious authority far away <strong>from</strong> Khurasan<br />
should write <strong>to</strong> Khayyåm on such matters is itself proof of Khayyåm’s status<br />
as an <strong>Islamic</strong> th<strong>in</strong>ker <strong>in</strong> <strong>the</strong> eyes of his contemporaries. Such a request would<br />
be unconceivable if Khayyåm had been seen at that time as <strong>the</strong> skeptical and<br />
hedonistic figure that many modern people envisage him <strong>to</strong> be.<br />
18. For <strong>the</strong> summary of Ibn S¥nå’s views on <strong>the</strong>se matters, see S. H.<br />
Nasr, An Introduction <strong>to</strong> <strong>Islamic</strong> Cosmological Doctr<strong>in</strong>es, pp. 197ff.<br />
19. See Sayyid Sulaymån Nadw¥, Aw rus ke savåni÷ va ta„ån¥f. For <strong>the</strong><br />
text of <strong>the</strong> treatise see Ra±¥mzådah Malik, op. cit., pp. 343ff. See also Swami<br />
Gov<strong>in</strong>da Tirtha, op. cit., pp. 99–110 for both <strong>the</strong> Arabic text and an English<br />
translation by M.W. Rahman.<br />
20. See Ra±¥mzådah Malik, op. cit., pp. 369 ff.<br />
21. See Ra±¥mzådah Malik, op. cit., pp. 377ff. See also Arthur Christensen,<br />
“Un traité de métaphysique de ‘Omar Khayyåm,” Le Monde Oriental, vol. 1,<br />
no. 1, 1906, pp. 1–16. The Persian text and an English translation of it is <strong>to</strong> be<br />
found <strong>in</strong> Swami Gov<strong>in</strong>da Tirtha, op. cit., pp. 47–48 and 117–29.<br />
22. Op. cit., pp 389–90. See Nasr, Science and Civilization <strong>in</strong> Islam, pp. 33–<br />
34. See also pp. 52–53 of <strong>the</strong> same work; also F. Schuon, Spiritual Perspectives<br />
and Human Facts, pp. 76–77.<br />
23. See Ra±¥mzådah Malik, op. cit., pp. 395 ff. See also Swami Gov<strong>in</strong>da<br />
Tirtha, The Nectar of Grace, pp. 110–116.<br />
24. See S. H. Nasr, S • adr al-D¥n Sh¥råz¥ and His Transcendent Theosophy,<br />
pp. 109ff.