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

Notes to Chapter 10 319
6. See S. H. Nasr, The Islamic Intellectual Tradition in Persia, chapter 18,
pp. 207–15; see also John Cooper, “From al-apple¨s¥ to the School of Isfahan,” in
Nasr and Leaman (eds.), History of Islamic Philosophy, pp. 585ff.
7. See for example, apple¨s¥, La Convocation d’Alamut: Rawdat al-tasl¥m, trans.
Christian Jambet (Paris: Verdier/UNESCO, 1996); apple¨s¥ , Contemplation and
Action, ed. and trans. Sayyed Jalal Badakhshani (London: Taurus, 1999);
Nasrollah Pourjavady and Z v
iva Vesel (eds.), Na„¥r al-D¥n T¶s¥: Philosophe et
•
savant du XIIIe siècle (Tehran: Institut Français de Recherche en Iran, 2000). For
the climate of thought and intellectual background of apple¨s¥ see Hamid Dabashi,
“Khwåjah Na∑¥r al-D¥n al-apple¨s¥: The Philosopher/Vizier and the Intellectual
Climate of his Times,” in Nasr and Leaman (eds.), History of Islamic Philosophy,
chapter 32, pp. 527–85; and Bakhtyar Husain Siddiqi, “Na∑¥r al-D¥n apple¨s¥,” in
M. M. Sharif (ed.), A History of Muslim Philosophy, vol. 1, chapter 29, pp. 564ff.
Several philosophical treatises of apple¨s¥ have been collected and translated
by Parviz Morewedge as The Metaphysics of T • ¶s¥ (New York: Society for
the Study of Islamic Philosophy and Science, 1991).
8. See Nasr, The Islamic Intellectual Tradition in Persia, chapter 19, pp.
216–27; also John Walbridge, The Science of Mystic Lights: Qu†b al-D¥n Sh¥råz¥
and the Illuminationist Tradition in Islamic Philosophy (Cambridge: Harvard
University Press, 1992). See also Sabine Schmidtke, “The Doctrine of the Transmigration
of Souls according to Shihåb al-D¥n Suhraward¥ and His Followers,”
Studia Iranica, vol. 28, 1999, pp. 237–54. It is important to note that although
apple¨s¥ also knew of Suhraward¥, it was Qu†b al-D¥n who for the first time
sought to synthesize different elements of Ibn S¥nå and Suhraward¥ in his own
philosophical works, especially in his vast philosophical encyclopedia Durrat
al-tåj (The Jewel of the Crown). One also needs to mention another of the
students of apple¨s¥, ‘Allåhmah al-¡ill¥, who was a major Shi‘ite theologian and
jurist but was also a philosopher who wrote a commentary on Suhraward¥’s
Talw¥÷åt and was also familiar with the teachings of Ibn ‘Arab¥.
9. On Kåshån¥, see William Chittick, An Introduction to Islamic Philosophy
(New York: Oxford University Press, 2001), which is completely devoted
to him with numerous translations of his works. See also Nasr, The Islamic
Tradition in Persia, chapter 17, pp. 189–206.
10. Edited by Mohammad Taghi Daneshpazhuh (Tehran: Anjuman-i
Falsafa-yi Árån, 1358 [A.H. solar]).
11. See Hossein Ziai’s introduction to his edition of Shahraz¨r¥, Commentary
on the Philosophy of Illumination (Tehran: Institute for Humanities and
Cultural Studies, 2001), pp. xivff. In his Persian introduction, pp. 55ff., Ziai
analyzes the contents of Shahraz¨r¥’s major philosophical encyclopedia, al-
Shajarat al-ilåhiyyah, which influenced many later Islamic philosophers, such
as M¥r Dåmåd and Mullå |adrå. This text was published in its entirety for the
first time, in Tehran, edited by ¡. Najaf¥, only recently. See also Mu±ammad
Naj¥b K¨rk¨n’s edition of the work (Istanbul: Elif Yayinlari, 2004).