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

More documents

Recommendations

Info

The Question of Existence and Quiddity and Ontology 83 cording to the dictates of Being affect his own mode of being. Man can perfect himself in such a manner that the act of wuj¶d in him is intensified until he ceases to exist as a separate ego and experiences the Supreme Being, becoming completely drowned in the ocean of the Reality of wuj¶d. Man’s spiritual progress from the experience of existents to that of the absolute Reality of wuj¶d can be compared to seeing objects around a room whose walls are covered with mirrors. Soon the observer looking at the walls realizes that the walls are mirrors, and he sees nothing but the mirrors. Finally he sees the objects, yet no longer as independent objects but as reflections in the mirror. In the ascent toward the experience of wuj¶d, man first realizes that the objects do not have a wuj¶d or reality of their own. Then he experiences wuj¶d in its absoluteness and realizes that he and everything else in the universe are literally “no-thing” and have no reality of their own. Finally, he realizes that all things are “plunged in God,” that the “transcendent unity of Being” means that wuj¶d is one yet manifests a world of multiplicity that does not violate its sacred unity. The vast metaphysical synthesis of Islamic sages and philosophers has for its aim the opening of the mind to the awareness of that reality that can, however, be experienced only by the whole of man’s being and not by the mind alone. Yet the doctrines in their diverse forms serve to prepare the mind for that intellection that is suprarational and to enable the mind to become integrated into the whole of man’s being whose center is the heart. Only the person who is whole can experience that wholeness that belongs to the One, to wuj¶d in its absoluteness. These Islamic doctrines have also created a philosophical universe of discourse in which the inner dimension of revelation and of existing things has never been forgotten, where the act of wuj¶d has been an ever-present reality, preventing the reduction of the world to objects and things divorced from their inner dimension and reality as has happened with postmedieval philosophy in the West leading to dire consequences for the human condition. The message of Islamic philosophy, as it concerns the study of wuj¶d and måhiyyah, is therefore of great significance for the contemporary world, which is suffocating in an environment of material things and objects that have overwhelmed the human spirit. This philosophy is also of great significance for a world that lives intensely on the mental plane at the expense of other dimensions of human existence, for although this philosophy speaks to the mind, it draws the mind once again toward the heart. The heart is the center of the human being, the locus of inner
84 Part 2: Philosophical Issues illumination and seat of the intellect, through which man is able to know experientially that Reality of wuj¶d that determines what and who we are, from where we issue, and to whose embrace we finally return. It is only in experiencing wuj¶d, thanks to the means provided by revelation, not this or that wuj¶d but wuj¶d in its pure inviolability, in its absoluteness and infinity, that man becomes fully man and fulfills the purpose for which he was drawn from the bosom of wuj¶d to embark upon this short terrestrial journey, only to return finally to that One and Unique wuj¶d from which in reality nothing ever departs.
Page 1 and 2:
Islamic Philosophy from its Origin
Page 3 and 4:
SUNY series in Islam Seyyed Hossein
Page 5 and 6:
Published by State University of Ne
Page 8 and 9:
Contents Preface ix Transliteration
Page 10 and 11:
Contents ix Preface This book is th
Page 12 and 13:
Introduction Philosophy and Prophec
Page 14 and 15:
Introduction 3 Parmenides was assoc
Page 16 and 17:
Introduction 5 phers but is again t
Page 18 and 19:
Introduction 7 ern sciences and bec
Page 20:
Introduction 9 gradually the main s
Page 24 and 25:
CHAPTER 1 The Study of Islamic Phil
Page 26 and 27:
The Study of Islamic Philosophy in
Page 28 and 29:
Page 30 and 31:
Page 32 and 33:
Page 34 and 35:
Page 36 and 37:
Page 38 and 39:
Page 40 and 41:
Page 42 and 43:
CHAPTER 2 The Meaning and Role of P
Page 44 and 45: The Meaning and Role of Philosophy
Page 58: The Meaning and Role of Philosophy
Page 61 and 62: 50 Part 1: Islamic Philosophy and I
Page 74 and 75: CHAPTER 4 The Question of Existence
Page 76 and 77: The Question of Existence and Quidd
Page 96 and 97: CHAPTER 5 Post-Avicennan Islamic Ph
Page 98 and 99: Post-Avicennan Islamic Philosophy 8
Page 100 and 101: Post-Avicennan Islamic Philosophy 8
Page 102: Post-Avicennan Islamic Philosophy 9
Page 105 and 106: 94 Part 2: Philosophical Issues (
Page 107 and 108: 96 Part 2: Philosophical Issues tha
Page 109 and 110: 98 Part 2: Philosophical Issues fro
Page 111 and 112: 100 Part 2: Philosophical Issues kn
Page 113 and 114: 102 Part 2: Philosophical Issues No
Page 116: PART 3 Islamic Philosophy in Histor
Page 119 and 120: 108 Part 3: Islamic Philosophy in H
Page 145 and 146:
134 Part 3: Islamic Philosophy in H
Page 147 and 148:
Page 149 and 150:
Page 151 and 152:
Page 153 and 154:
Page 155 and 156:
Page 157 and 158:
Page 159 and 160:
Page 161 and 162:
Page 163 and 164:
Page 165 and 166:
Page 167 and 168:
Page 169 and 170:
Page 171 and 172:
Page 173 and 174:
Page 176 and 177:
CHAPTER 9 The Poet-Scientist ‘Uma
Page 178 and 179:
The Poet-Scientist ‘Umar Khayyåm
Page 180 and 181:
Page 182 and 183:
Page 184 and 185:
Page 186 and 187:
Page 188 and 189:
Page 190 and 191:
Page 192 and 193:
Page 194:
Page 197 and 198:
Page 199 and 200:
Page 201 and 202:
Page 203 and 204:
Page 205 and 206:
Page 207 and 208:
Page 209 and 210:
Page 211 and 212:
Page 213 and 214:
Page 215 and 216:
Page 217 and 218:
Page 220 and 221:
CHAPTER 11 The School of Isfahan Re
Page 222 and 223:
The School of Isfahan Revisited 211
Page 224 and 225:
Page 226 and 227:
Page 228 and 229:
Page 230 and 231:
Page 232:
Page 235 and 236:
Page 237 and 238:
Page 239 and 240:
Page 241 and 242:
Page 243 and 244:
Page 246 and 247:
CHAPTER 13 From the School of Isfah
Page 248 and 249:
From the School of Isfahan to the S
Page 250 and 251:
Page 252 and 253:
Page 254 and 255:
Page 256 and 257:
Page 258 and 259:
Page 260 and 261:
Page 262 and 263:
Page 264 and 265:
Page 266 and 267:
Page 268:
PART 4 The Current Situation
Page 271 and 272:
260 Part 4: The Current Situation I
Page 273 and 274:
262 Part 4: The Current Situation h
Page 275 and 276:
264 Part 4: The Current Situation d
Page 277 and 278:
266 Part 4: The Current Situation o
Page 279 and 280:
Page 281 and 282:
Page 284 and 285:
CHAPTER 15 Philosophy in the Land o
Page 286 and 287:
Philosophy in the Land of Prophecy
Page 288 and 289:
Page 290 and 291:
Page 292 and 293:
Notes INTRODUCTION 1. One should re
Page 294 and 295:
Notes to Chapter 1 283 4. In order
Page 296 and 297:
Notes to Chapter 1 285 equate, espe
Page 298 and 299:
Notes to Chapter 2 287 appeler Får
Page 300 and 301:
23. Raså˘il (Cairo: al-Ma†ba‘
Page 302 and 303:
Notes to Chapter 3 291 48. Unfortun
Page 304 and 305:
Notes to Chapter 4 293 founder of t
Page 306 and 307:
Notes to Chapter 4 295 period in se
Page 308 and 309:
29. In one of the best known verses
Page 310 and 311:
Notes to Chapter 5 299 were opened
Page 312 and 313:
Notes to Chapter 5 301 this book—
Page 314 and 315:
Notes to Chapter 6 303 8. On these
Page 316 and 317:
involved, and that this discussion
Page 318 and 319:
Notes to Chapter 8 307 3. See Georg
Page 320 and 321:
Notes to Chapter 8 309 23. The titl
Page 322 and 323:
Notes to Chapter 8 311 tion rather
Page 324 and 325:
Notes to Chapter 8 313 2:366-68; Cr
Page 326 and 327:
Notes to Chapter 9 315 7. See for e
Page 328 and 329:
25. See Ra±¥mzådah Malik, op. ci
Page 330 and 331:
Notes to Chapter 10 319 6. See S. H
Page 332 and 333:
20. This chain is mentioned by Ghiy
Page 334 and 335:
36. This work seems to have been lo
Page 336 and 337:
Notes to Chapter 11 325 6. On the S
Page 338 and 339:
Notes to Chapter 11 327 group in th
Page 340 and 341:
Notes to Chapter 12 329 on manuscri
Page 342 and 343:
ics: Mullå |adrå on Nature and Mo
Page 344 and 345:
Notes to Chapter 13 333 Persian and
Page 346 and 347:
Notes to Chapter 13 335 35. For an
Page 348 and 349:
Notes to Chapter 14 337 dar Ur¶på
Page 350 and 351:
Notes to Chapter 14 339 6. There ha
Page 352 and 353:
Notes to Chapter 14 341 One might a
Page 354 and 355:
‘Abbås, Shah, 213 Abbasids: dest
Page 356 and 357:
Algeria: Islamic philosophy in, 157
Page 358 and 359:
‘Ayn al-Qu∂åt Hamadån¥. See
Page 360 and 361:
cogito ergo sum, 91 Commentary upon
Page 362 and 363:
philosophy in, 117, 155, 156, 157,
Page 364 and 365:
Gauthier, Léon, 16, 25 Gawhar-i mu
Page 366 and 367:
accept methods of kalåm, 52; relat
Page 368 and 369:
Imamology, 134, 147 ¥mån, 31 imk
Page 370 and 371:
Jubbå˘¥, Ab¨ ‘Al¥ al-, 121,
Page 372 and 373:
228; gained by the heart, 101, 102;
Page 374 and 375:
Marågh¥, Fakhr al-D¥n, 188 marå
Page 376 and 377:
Mu±sin Fay∂ Kåshån¥, Mullå.
Page 378 and 379:
Pakistan, 275; creation of center f
Page 380 and 381:
Pourjavady, Nasrollah, 318n2, 319n7
Page 382 and 383:
Existence or Rather of the Existent
Page 384 and 385:
School of kalåm School of mashshå
Page 386 and 387:
The Sought Jewel (Låh¥j¥), 55 so
Page 388 and 389:
50, 52, 53, 123; Catholic, 15; Chri
Page 390 and 391:
wa÷dat al-shuh¶d, 76 wa÷dat al-w
show all

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

You also want an ePaper? Increase the reach of your titles

Delete template?

Save as template?