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

332 Notes to Chapter 13
ed. S. J. ≈shtiyån¥ (Mashhad: Faculty of Theology, 1354 [Q.H. solar]), including
an English introduction by S. H. Nasr; and Corbin, La Philosophie islamique
iranienne, pp. 179–87.
2. Like Fay∂ Kåshån¥, Låh¥j¥ was also an accomplished poet and a
major Shi‘ite theologian whom we discussed in chapter 3. See Yåd-nåma-yi
¡ak¥m Låh¥j¥; and Corbin, op. cit., pp. 96–115.
3. On these figures, some of whom were discussed in chapter 11, see
the introduction of S. J. ≈shtiyån¥ to his edition of |adr al-D¥n Sh¥råz¥, al-
Shawåhid al-rub¶biyyah with the commentary of Sabziwår¥ (Mashhad: Mashhad
University Press, 1967), pp. 85ff.; also Man¨chihr |ad¨q¥ Suhå, Tår¥kh-i ÷ukamå˘
wa ‘urafå-yi muta˘åkhhir (Tehran: Intishåråt-i ¡ikmat, 1381 [A.H. solar]); and
H. Corbin, La Philosophie iranien islamique aux xviie et xviiie siècles.
4. See ‘Al¥ A∑ghar ¡alab¥, Tår¥kh-i-falåsafa-yi Īrån (Tehran: Zawwår,
1361 [A.H. Solar]), pp. 558–59. See also S. H. Nasr with M. Aminrazavi, Anthology
of Philosophy in Persia, vol. 3 (London: Taurus, [in press]).
5. See ≈shtiyån¥’s introduction to al-Shawåhid al-rub¶biyyah, pp. 106 ff.;
and ≈shtiyån¥ (ed.), Muntakhåbåt¥ az åthår-i ÷ukamå-yi ilåh¥-yi Īrån, vol. 4
(Mashhad: Mashhad University Press, 1357 [A. H. Solar]), pp. 537ff. See also
M. |aduq¥ Suhå, op. cit. pp. 33ff.
6. The history of the development of ÷ikmat in Isfahan after Mullå ‘Al¥
has not been well studied, although Jalål Humå˘¥ has provided much useful
information on this subject in his general study of the history of Isfahan (Tår¥kh-i
Iƒfahån), which, as far as we are aware, has never been published in full.
7. There is a short biography of Mullå ‘Abd Allåh by his son, the celebrated
philosopher Mullå ‘Al¥ Mudarris, to whom we shall turn shortly. This
biography was discovered by ≈shtiyån¥ and has been translated in our English
introduction to ≈shtiyån¥’s edition of Zun¨z¥, Lama‘åt-i ilåhiyyah—Divine Splendor
(Tehran: Cultural Studies and Research Institute, 1982), pp. 6–8.
8. Edited by S. J. ≈shtiyån¥, op. cit.
9. Edited by S. J. ≈shtiyån¥ (Tehran: Imperial Iranian Academy of Philosophy,
1976), with English and Persian introductions by S. H. Nasr.
10. Edited by Mayel Herawi, Montaxab-Al-Xaqani . . . (Tehran: Mawlå,
1361 [A.H. Solar]).
11. We have said “once again” because from the time of Nå∑ir-i Khusraw
until Af∂al al-D¥n Kåshån¥, Na∑¥r al-D¥n al-apple¨s¥, and Qu†b al-D¥n Sh¥råz¥, the
use of philosophical Persian was on the rise, and this tendency continued to
a large extent in the School of Shiraz as we see in the writings of Jalål al-D¥n
Dawån¥, and Ma±mud Dihdåd. With the coming of the Safavid period Persian
became to some extent eclipsed, and Arabic became once again more dominant
in the field of philosophy. It is enough to compare the ratio between