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

Notes to Chapter 13 335
35. For an account of his life, see the Persian introduction of M.
Mohaghegh to A. Falâ†ûrî and M. Mohaghegh (eds.), ≈shtiyån¥, Commentary
on Sabzawår¥’s Shar÷-i manz.¶mah (Tehran: McGill University, Institute of Islamic
Studies, Tehran Branch, 1973). See also the English introduction written
by T. Izutsu to this volume.
36. See ibid. where the complete Arabic commentary has been printed
in a critical edition.
37. Published in Tehran by the Tehran University Press, 1330 (A.H.
Solar).
38. ≈shtiyån¥, Commentary, English introduction, pp. 5–6. This description
also holds true for a number of other commentaries written by members
of the School of Tehran on the earlier texts of Islamic philosophy not to speak
of ‘irfån.
39. All of these figures either belong to or have been closely associated
with the School of Tehran, and one day when the full history of this school
and Islamic philosophy in general during the fourteenth/twentieth century is
written, their ideas must be analyzed and discussed fully. I have had the
honor and pleasure of knowing all of them well and having collaborated for
years with some of them, especially Murta∂å Mu†ahhar¥ and Sayyid Jalål al-
D¥n ≈shtiyån¥, on various projects dealing with Islamic philosophy and Islamic
thought in general.
40. See the brief introduction of Sayyid ¡asan ¡asanzådah ≈mul¥ to
Qazw¥n¥, Itti÷åd-i ‘åqil wa ma‘q¶l (Tehran: Markaz-i Intishåråt-i ‘Ilm¥ wa
Farhang¥, 1401 [A.H. Solar]).
41. When I planned to publish a commemoration volume on the occasion
of the four hundredth anniversary of the birth of Mullå |adrå, which
came out as S. H. Nasr (ed.), Mullå S. adrå Commemoration Volume (Tehran:
Tehran University Press, 1961), I asked him to contribute an article. He kindly
accepted and wrote a masterly essay in Persian on trans-substantial motion,
which was also translated into English by me for that volume (pp. 7–21). This
is the only work of his available in English until now. Then in the late 1960s
and early 1970s, when I visited Qazwin regularly, often with Sayyid Jalål al-
D¥n ≈shtiyån¥ and Bad¥‘ al-Zamån Furouzånfar to benefit from Qazw¥n¥’s
presence, I gave him a notebook in which he wrote short treatises to answer
questions that I posed to him. These questions included such thorny issues as
itti÷åd al-‘åqil wa˘l-ma‘q¶l, ÷ud¶th-i dahr¥, ‘ålam al-mithål, and eschatology. In
the mid-1970s, after his death, M. T. Danechpazhuh asked me if he could
make a copy of this notebook for the Central Library of Tehran University, to
which I fortunately acquiesed because, with the plunder of my library in 1979,
the original notebook was lost to me. Later ¡asanzådah ≈mul¥ published
these treatises together, but I do not know whether they were from the Tehran
University Library microfilms or from the original, which had fallen into his