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

Notes to Chapter 11 327
group in the Fåti÷ah of His Book [the Quran] in His Word, ‘Lead us unto the
straight path.” Anthologie, p. 77. One hardly need comment upon the significance
of this text for how this late tradition of Islamic philosophy viewed the relation
between philosophy and prophecy and of course also reason and revelation.
26. On Mullå Rajab ‘Al¥, see Corbin, La Philosophie iranienne, pp. 83ff.
27. Selections of his writings and those of some of his contemporaries
and the philosophers of the next generation are to be found in ≈shtiyån¥ and
Corbin (eds.), Anthologie des philosophes iraniens.
28. On Mullå Shamså, see Ibråh¥m D¥båj¥, “A±wal wa åthår-i Mullå
Shamså G¥lån¥,” in Collected Papers on Islamic Philosophy and Mysticism, pp. 52–
85. The author lists forty known works of Mullå Shamså. See also Corbin, La
Philosophie iranienne, pp. 120ff.
29. Corbin has made a profound study of Qå∂¥ Sa‘¥d’s work on the
symbolism of the Ka‘bah. See his Temple and Contemplation, trans. Philip and
Laidain Sherrard (London: KPI, 1986), pp. 183–262. Qå∂¥ Sa‘¥d’s most important
work is perhaps his commentary on the Kitåb al-taw÷¥d (The Book of
Unity) of Ibn Bab¨yah. Another of his major works is his commentary upon
the Enneads of Plotinus known to Muslims as The Theology of Aristotle. Qå∂¥
Sa‘¥d represents another remarkable type of flowering of Islamic philosophy
in the full light of the verities of revelation and prophecy. He deserves to be
much more studied as a philosopher who was also a theologian and mystic.
On Qå∂¥ Sa‘¥d in addition to the above cited work, see Corbin, La Philosophie
iranienne, pp. 245ff.; and Corbin, En Islam iranien, vol. 4, pp. 123–201. This
latter chapter is among the most significant written by Corbin on a member
of the School of Isfahan.
30. The most important contribution of Fay∂ to philosophy was in the
domain of philosophical ethics, while he also wrote some works on Mullå
|adrå’s philosophy. His great fame, however, is primarily in the field of the
religious sciences and gnosis. As for Låh¥j¥, as we saw earlier, he was a great
authority in Shi‘ite kalåm and also well versed in falsafah.
31. See Ashkiwar¥, Ma÷b¶b al-qul¶b, 2 vols., Ibråh¥m D¥båj¥ and ¡am¥d
|idq¥ (eds.) (Tehran: Daftar-i Nashr-i M¥råth-i Makt¨b, 1998–2003).
32. Corbin, En Islam iranien, vol. 4, pp. 27–28. See also Corbin, “L’idée
du Paraclet en philosophie iranienne,” in his Face de Dieu, face de l’homme
(Paris: Flammarion, 1983), especially pp. 341–45.
33. On Sayyid A±mad ‘Alaw¥, see Corbin, La Philosophie iranienne
islamique, pp. 168ff; see Corbin, Philosophie iranienne et philosophie comparée
(Tehran: Iranian Institute of Philosophy, 2004), pp. 63–66; and Sayyid A±mad
˜Alaw¥, Shar÷ al-qabasåt, the introduction of ¡. Nåj¥ I∑fahån¥. In his edition of
Taqw¥m al-¥mån, ‘Al¥ Awjab¥ has provided a scholarly biography and bibliography
of ‘Alaw¥, pp. 138–53.