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Shihab al-Din Yahya Suhrawardi, also known as Shaikh al-ishraq or the Master of Illumination, lived in the sixth century AH / twelfth century CE. His thoughts form a consistent and coherent philosophical system, and a close study of his writings in Persian reveals a theory of knowledge generally called 'Knowledge by Presence'. The elaborate web of myth and symbolism in Suhrawardi's philosophy articulates his theory of knowledge, an important subject in the ishraqi school of thought. Suhrawardi, who claims first to have discovered the truth and then embarked on a path to find the rational basis of his experiential wisdom, represents a thinker who tried to reconcile rational discourse and inner purification.
This volume gathers together the numerous essays by the Iranian metaphysician and ontologist, Seyyed Hossein Nasr, on Islamic philosophers and the intricate relationship between Persian culture and its philosophical schools. Brought together into a single volume for the first time, these essays span four decades of Nasr's prolific and learned scholarship on the development of Islamic philosophy, as well as the general history of Islam, and expound his belief that philosophy is not merely a rational but a sacred activity.
The intoxicating message of Khayyam’s famous Ruba‘iyyat created an image of exotic Orientalism in the West but, as author Mehdi Aminrazavi reveals, Khayyam’s achievements went far beyond the intoxicating message within these verses. Philosopher, mathematician, scientist, and mystic – his many different identities are examined here in detail, creating a coherent picture of this complex and often misunderstood figure.
An introduction to four Western figures influenced by Sufism who wrote about an "inner," esoteric Islam.
This book reveals the rich, but generally unknown, influence of Sufism on nineteenth- and early twentieth-century American literature. The translation of Persian poets such as Hafiz and Sa'di into English and the ongoing popularity of Omar Khayyam offered intriguing new spiritual perspectives to some of the major American literary figures. As editor Mehdi Aminrazavi notes, these Sufi influences have often been subsumed into a notion of "Eastern," chiefly Indian, thought and not acknowledged as having Islamic roots. This work pays considerable attention to two giants of American literature, Ralph Waldo Emerson and Walt Whitman, who found much inspiration from the Sufi ideas they encountered. Other canonical figures are also discussed, including Mark Twain, Herman Melville, Henry David Thoreau, and Henry Wadsworth Longfellow, along with literary contemporaries who are lesser known today, such as Paschal Beverly Randolph, Thomas Lake Harris, and Lawrence Oliphant.
The Arabo-Islamic heritage of the Islam is among the richest, most diverse, and longest-lasting literary traditions in the world. Born from a culture and religion that valued teaching, Arabo-Islamic learning spread from the seventh century and has had a lasting impact until the present.In The Heritage of Arabo-Islamic Learning leading scholars around the world present twenty-five studies explore diverse areas of Arabo-Islamic heritage in honor of a renowned scholar and teacher, Dr. Wadad A. Kadi (Prof. Emerita, University of Chicago). The volume includes contributions in three main areas: History, Institutions, and the Use of Documentary Sources; Religion, Law, and Islamic Thought; Language, Literature, and Heritage which reflect Prof. Kadi’s contributions to the field. Contributors:Sean W. Anthony; Ramzi Baalbaki; Jonathan A.C. Brown; Fred M. Donner; Mohammad Fadel; Kenneth Garden; Sebastian Günther; Li Guo; Heinz Halm; Paul L. Heck; Nadia Jami; Jeremy Johns; Maher Jarrar; Marion Holmes Katz; Scott C. Lucas; Angelika Neuwirth; Bilal Orfali; Wen-chin Ouyang; Judith Pfeiffer; Maurice A. Pomerantz; Riḍwān al-Sayyid ; Aram A. Shahin; Jens Scheiner; John O. Voll; Stefan Wild.
This is the second volume in a projected five-volume work covering the full expanse of Persian philosophical thought from the Zoroastrianism of the pre-Christian era up to the present day. Volume II is devoted entirely to the work of the Isma'ili and Hermetic-Pythagorean philosophers.
By proposing the Microcosm and Macrocosm analogy for dialogue between Islamic Philosophy and Occidental Phenomenology, the authors of this volume are reviving the perennial positioning of the human condition in the play of forces within and without the human being. This theme has run from Plato through the Middle Ages, Renaissance and Modernity, and has been ignored by contemporaries. It now acquires a new pertinence and striking significance due to the scientific discoveries into the "infinitely small" in life, on the one hand, and the prodigious technological discoveries of the "infinitely great" on the other. Both open up undreamt-of prospects for the continuing conquest of cosmic forces....
Emerson in Iran is the first full-length study of Persian influence in the work of the seminal American poet, philosopher, and translator, Ralph Waldo Emerson. Extending the current trend in transnational studies back to the figural origins of both the United States and Iran, Roger Sedarat's insightful comparative readings of Platonism and Sufi mysticism reveal how Emerson managed to reconcile through verse two countries so seemingly different in religion and philosophy. By tracking various rhetorical strategies through a close interrogation of Emerson's own writings on language and literary appropriation, Sedarat exposes the development of a latent but considerable translation theory in the American literary tradition. He further shows how generative Persian poetry becomes during Emerson's nineteenth century, and how such formative effects continue to influence contemporary American poetry and verse translation.
This book examines and contextualizes Abū Ḥāmid Muḥammad Ghazzālī’s (d. 505/1111) fierce response to antinomian and freethinking currents in twelfth-century Persia. Seyed-Gohrab offers a translation of Ghazzālī’s treatise on antinomians, and one of his religious rulings (fatwa) on the topic. Both were written after Ghazzālī’s intellectual crisis in 488/1095, when he voluntarily withdrew from his position as a Professor at the prestigious Niẓāmiyya College in Baghdad. He determined to live an ascetic life, devoting all his attention to God. In this period, Ghazzālī wrote his masterpieces in Arabic and Persian. Seyed-Gohrab shows that these two less-known works shed new ...