The Man of Light in Iranian Sufism
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Some Characteristics of Suhrawardi's Illuminationist Philosophy
Special Issue INTERNATIONAL JOURNAL OF HUMANITIES AND January 2016 CULTURAL STUDIES ISSN 2356-5926 Some Characteristics of Suhrawardi’s Illuminationist Philosophy Ali Nazarialiabadi Islamic Azad University of Isfahan, Khorasgan, Iran Corresponding author: [email protected] Fathali Akbari Isfahan University, Isfahan, Iran E-mail: [email protected] Seyyed Hashem Golestani Islamic Azad University of Isfahan, Khorasgan, Iran [email protected] Abstract Perhaps one of the most distinctive features of Suhrawardi’s school of thinking is the belief that anyone who does not grasp onto the divine string would necessarily have gone astray. In fact, one would find out that reconciling neo-Platonic ideas with pre-Platonic ideas and incorporating Peripatetic philosophy into the religious foundations of Islam and Iran, Suhrawardi has successfully pursued a very ambitious objective. For Suhrawardi, the followers of the Eternal Wisdom deal with revelation and intuition rather than argumentation and philosophizing. It is important to note that the key to resolving ambiguities in understanding the ideas of philosophers such as Suhrawardi is in clarifying the corresponding terminology in another language. From the point of view of Suhrawardi, all the levels of existence and wisdom as well as the beginning and the continuity of the world, and the bliss and salvation of human beings are parts of the evolution of the Light. Unlike the Peripatetic philosophers, Shaikh al- ʿIshraq (Suhrawardi, master of Illumination) considers the Most High God’s knowledge of objects in an inclusively illuminated manner. Here, we will investigate some characteristics of the Illuminationist philosophy of Suhrawardi; some of which are heeding the scripture and Sunnah, reconciliation of ideas, language networks, expressions of mystery, Perennialism, illumination metaphysics, sympathetic encounters with the ancestors, revelation/intuition and gradation/skepticism. -
Pathways to an Inner Islam
Chapter One INTRODUCTION The spiritual, mystical, and esoteric doctrines and practices of Islam, which may be conveniently, if not quite satisfactorily, labeled as Sufi sm, have been among the main avenues of the understanding of this religion in Western aca- demic circles, and possibly among Western audiences in general. This stems from a number of reasons, not the least of which is a diff use sense that Sufi sm has provided irreplaceable keys for reaching the core of Muslim identity over the centuries, while providing the most adequate responses to contemporary disfi gurements of the Islamic tradition. It is in this context that we propose, in the current book, to show how the works of those whom Pierre Lory has called the “mystical ambassadors of Islam”1 may shed light on the oft-neglected availability of a profound and integral apprehension of Islam, thereby helping to dispel some problematic assumptions feeding many misconceptions of it. The four authors whom we propose to study have introduced Islam to the West through the perspective of the spiritual dimension that they themselves unveiled in the Islamic tradition. These authors were mystical “ambassadors” of Islam in the sense that their scholarly work was intimately connected to an inner call for the spiritual depth of Islam, the latter enabling them to intro- duce that religion to Western audiences in a fresh and substantive way. It may be helpful to add, in order to dispel any possible oversimplifi cations, that these authors should not be considered as representatives of Islam in the literal sense of one who has converted to that religion and become one of its spokesmen.2 None of these four “ambassadors” was in fact Muslim in the conventional, external, and exclusive sense of the word, even though two of them did attach themselves formally to the Islamic tradition in view of an affi liation to Sufi sm, in Arabic tasawwuf. -
Henry Corbin and the Resolution of Modern Problems by Recourse to the Concept of the Imaginal Realm
Henry Corbin and the Resolution of Modern Problems by Recourse to the Concept of the Imaginal Realm SEYYED MOHSEN MIRI Al-Mustafa International University, Iran [email protected] ABSTRACT: This article intends to approach the problems and concerns of the human being from the perspective of Henry Corbin. Corbin laid the groundwork of his thought by inquiring into the condition of the human being and the problems he is faced with. He found the solution to these problems in philosophical and metaphysical principles. Corbin attributed the problems of modern western thought to the peculiar ontology and epistemology of modern western philosophers, and he sought to resolve these problems by postulating a doctrine of the mundus imaginalis. In the present article, I will investigate a number of the modern problems that Corbin identified as posing a challenge to human thought – such as dualism in ontology and epistemology, secularization of philosophy (the separation of philosophy from theology), obsolescence of eschatology, desanctification of art, a one- sided approach to religion, and a lack of fundamental principles for an ecumenical effort to narrow the gap separating the various religions. Thereafter, I will present Corbin’s solution – which draws on Islamic metaphysics with special emphasis on the Imaginal Realm as an Iranian contribution to Islamic metaphysics, with a view to such Iranian philosophers as Avicenna, SuhrawardÐ, and MullÁ ÑadrÁ – followed by a brief criticism. KEYWORDS: Imaginal Realm (‘Álam mithÁl), Henry Corbin, modern problems, Islamic metaphysics, Iranian philosophers. Henry Corbin and the Resolution of Modern Problems Seyyed Mohsen Miri Introduction Henry Corbin (1903-1978) was arguably the most prominent western commentator of the spiritual wisdom and Islamic philosophy that developed within the matrix of Iranian intellectual thought. -
Religious Studies Review
Religious Studies Review A Quarterly Review of Publications in the Field of Religion and Related Disciplines Volume 6, Number 2 Published by the Council on the Study of Religion April 1980 THE STUDY OF ISLAM: THE WORK OF HENRY CORBIN Hamid Algar Contents Department of Near Eastern Studies University of California Berkeley, CA 94720 REVIEW ESSAYS Orientalism—the purportedly scientific study of the reli The Study of Islam: The Work of Henry Corbin gion, history, civilization, and actuality of the Muslim peo Hamid Algar 85 ples—has recently come under increasing and often justi fied attack. A self-perpetuating tradition that has flourished incestuously, rarely open to participation by any but the "Master of the Stray Detail": Peter Brown and most assimilated and "occidentalized" Muslims, it has sig Historiography nally failed to construct a credible and comprehensive vision Patrick Henry 91 of Islam as religion or as civilization, despite vast and meritorious labor accomplished in the discovery and ac Peter Brown, The Making of Late Antiquity cumulation of factual information. Nowhere have matters Reviewer: Mary Douglas 96 stood worse than in the Orientalist study of the Islamic religion. It is scarcely an exaggeration to say that so radical is the disparity between the Islam of Orientalist description Edward O. Wilson, On Human Nature and the Islam known to Muslims from belief, experience, Reviewer: William H. Austin 99 and practice that they appear to be two different phenom ena, opposed to each other or even unrelated. The reasons Douglas A. Knight (editor), Tradition and Theology in for this are numerous. The persistence of traditional the Old Testament Judeo-Christian theological animus toward Islam should Reviewer: Bernhard W. -
In the Name of God Scientific, Specialized Quarterly Periodical
In the Name of God Scientific, Specialized Quarterly Periodical Charter Holder: Bright Future Institution Executive Director: Masood pour Seyyed Aghaee Editor - in - Chief: Seyyed Rasi Moosavi Gilani Translators: Razieh Shameli, Fatemeh Shameli, Dr. Mohammad Reza Rakhshan Far, Dr. Hamid Bakhshandeh & Zeynab Birriya Translation Manager: Mahdi Ferdowsi Printing Supervisor: Mohammad Qorbani Editorial Board: Dr. Fatemeh Chakbar , Dr. Tijani Samavi, Dr. Poul Wayt, Dr. Antoni Mcroy, Dr. Jasem Hoseyn, Dr. Masood Pour Seyyed Aghaee, Dr. Seyyed Rasi Moosavi Gilani Type setting: Ali Javad Dehghan Graphic Art: Hoseyn Abdollah Pour The printing and bookbinding expenses of the issue have been provided from the permissible and conforming endowments by the Organization for Endowments and Charities. The Cultural Affairs Assistance of Organization for Endowments and Charities Editorial / 5 A Comparison between Western Globalization and Mahdist Global- ization / Bahram Akhavan Kazemi / 9 Henry Corbin’s Phenomenological View of the Mahdism Doctrine / Seyyed Razi Moosavi Gilani / 47 Globalization of Economics and the Necessity for the Doctrine of Mahdism / Naser Jahanbani / 55 An Approach to the Political Issues in the Doctrine of Mahdism / Gholam Reza Behrooz Lak / 80 The Coming of Jesus and God’s Righteous Kingdom / Thomas Fin- ger / 80 Oh Mahdi! The bright stature of Imamate / Ali Safa’i / 90 Peace be upon the incessant ideal of man Editor - in chief Editorial The Bright future 6 Scientific, Specialized Mahdism Quarterly Periodical Editorial Now in the third millennium of history, what more than anything else attracts the attention of the people is the appearance of so many opinions, thoughts and schools, each of which, in a way or another, attempts to find solutions for people’s troubles and to reply to their questions of the meaning of life. -
Recognising a Model of Postmodern Pluralism Through Looking at Islam
Preliminary communication UDC 28:[221.7+23+24](045)(083.77) doi: 10.21464/sp31216 Received January 27th, 2016 Nevad Kahteran University of Sarajevo, Faculty of Philosophy, Franje Račkog 1, BA–71000 Sarajevo [email protected] Recognising a Model of Postmodern Pluralism through Looking at Islam from the Standpoint of Far Eastern Traditions1 A Dialogue between Islam, Hinduism, Buddhism, and Confucianism Abstract Being a Bosnian pioneer in the field of Eastern and comparative philosophy, the author of this essay on understanding is personally dedicated to the cultivation of a new spirit of phi- losophy that cuts across classical borders and opens its understanding of “universality” to a multitude of cultural and intellectual histories. Paving the way for establishing a platform for an Islamic-Hinduist-Buddhist-Confucian dialogue in the Balkans, while simultaneously joining hands with what has already been done in the meantime by other researchers in this field, and exploring Buddhist, Chinese and Islamic studies in the context of the persisting challenges that India, China, and the Islamic world face, he believes that the broadening of philosophical horizons in this regard will be an exciting experience and a cross-cultural exchange taking into account that dialogue between them is more than necessary today – especially when dialogue increases the effectiveness of listening as the basis for symbiotic coexistence. Also, this essay underlines the importance of a relation between the contempo- rary Islamic, Chinese, and Buddhist thought and civilisation, as well as the importance of Islamic works in the language of neo-Confucianism, and the rise of an intellectual current in China called Han Kitab and prominent Chinese-Muslim thinkers such as Liu Zhi, Ma Zhu, Wang Daiyu and others. -
History of Islamic Philosophy Henry Corbin
History of Islamic Philosophy Henry Corbin Translated by Liadain Sherrard with the assistance of Philip Sherrard KEGAN PAUL INTERNATIONAL London and New York in association with ISLAMIC PUBLICATIONS for THE INSTITUTE OF ISMAILI STUDIES London The Institute of Ismaili Studies, London The Institute of Ismaili Studies was established in 1977 with the object of promoting scholarship and learning on Islam, in the historical as well as contemporary context, and a better understanding of its relationship with other societies and faiths. The Institute's programmes encourage a perspective which is not confined to the theological and religious heritage of Islam, but seek to explore the relationship of religious ideas to broader dimensions of society and culture. They thus encourage an inter-disciplinary approach to the materials of Islamic history and thought. Particular attention is also given to issues of modernity that arise as Muslims seek to relate their heritage to the contemporary situation. Within the Islamic tradition, the Institute's programmes seek to promote research on those areas which have had relatively lesser attention devoted to them in secondary scholarship to date. These include the intellectual and literary expressions of Shi'ism in general, and Ismailism in particular. In the context of Islamic societies, the Institute's programmes are informed by the full range and diversity of cultures in which Islam is practised today, from the Middle East, Southern and Central Asia and Africa to the industrialized societies of the West, thus taking into consideration the variety of contexts which shape the ideals, beliefs and practices of the faith. The publications facilitated by the Institute will fall into several distinct categories: 1 Occasional papers or essays addressing broad themes of the relationship between religion and society in the historical as well as modern context, with special reference to Islam, but encompassing, where appropriate, other faiths and cultures. -
Philosophy and the Abrahamic Religions
Philosophy and the Abrahamic Religions Philosophy and the Abrahamic Religions: Scriptural Hermeneutics and Epistemology Edited by Torrance Kirby, Rahim Acar and Bilal Ba Philosophy and the Abrahamic Religions: Scriptural Hermeneutics and Epistemology, Edited by Torrance Kirby, Rahim Acar and Bilal Ba This book first published 2013 Cambridge Scholars Publishing 12 Back Chapman Street, Newcastle upon Tyne, NE6 2XX, UK British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library Copyright © 2013 by Torrance Kirby, Rahim Acar and Bilal Ba and contributors All rights for this book reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the copyright owner. ISBN (10): 1-4438-4043-2, ISBN (13): 978-1-4438-4043-9 CONTENTS Contributors................................................................................................ ix Acknowledgements .................................................................................... xi Abbreviations and Acronyms ...................................................................xiii Introduction.............................................................................................xvii Part I: Philosophy and Exegesis in Antiquity Chapter One................................................................................................. 3 Philo’s Moses and his Pagan, Christian, -
Henry Corbin, Iranian Philosophy, and the Critique of the West
rr ORIENTALISM IN REVERSE: HENRY CORBIN, IRANIAN PHILOSOPHY, AND THE CRITIQUE OF THE WEST by Mark Corrado B.A., Simon Fraser University, 1999 PROJECT SUBMITTED IN PARTIAL FULFILLMENT OF I THE REQUIREMENTS FOR THE DEGREE OF I MASTER OF ARTS In the Department of History © Mark Robert Corrado 2004 SIMON FRASER UNIVERSITY August 2004 All rights reserved. This work may not be reproduced in whole or in part, by photocopy or other means, without permission of the author. APPROVAL NAME: Mark Corrado DEGREE: Master ofArts, History TITLE: Orientalism in Reverse: Henry Corbin, Iranian Philosophy and the Critique ofthe West EXAMINING COMMITTEE: Derryl MacLean Senior Supervisor William Cleveland Supervisor Roxanne Panchasi External Examiner 11 SIMON FRASER UNIVERSITY Partial Copyright Licence The author, whose copyright is declared on the title page ofthis work, has granted to Simon Fraser University the right to lend this thesis, project or extended essay to users of the Simon Fraser University Library, and to make partial or single copies only for such users or in response to a request from the library of any other university, or other educational institution, on its own behalfor for one ofits users. The author has further agreed that permission for multiple copying of this work for scholarly purposes may be granted by either the author or the Dean ofGraduate Studies. It is understood that copying or publication ofthis work for financial gain shall not be allowed without the author's written permission. The original Partial Copyright Licence attesting to these terms, and signed by this author, may be found in the original bound copy of this work, retained in the Simon Fraser University Archive. -
Henry Corbin and the Future Study of Religion
Religion after religions?: Henry Corbin and the future study of religion Authors: James Winston Morris, Colloque "Henry Corbin" (2003 : Université de Paris IV: Paris-Sorbonne) Persistent link: http://hdl.handle.net/2345/4041 This work is posted on eScholarship@BC, Boston College University Libraries. Published in Henry Corbin, pp. 29-39 Use of this resource is governed by the terms and conditions of the Creative Commons "Attribution-Noncommercial-No Derivative Works 3.0 United States" (http:// creativecommons.org/licenses/by-nc-nd/3.0/us/) BIBLIOTHEQUE DE L'ECOLE DES HAUTES ETUDES SCIENCES RELIGIEUSES RELIGION AFTER RELIGIONS? HENRY CORBIN AND THE FUTURE OF THE STUDY OF RELIGION JamesW. MORRIS University ofExeter One of Henry Corbin's most vehemently repeated exhortations, during the years I was studying with him in Iran near the end of his life, was 'Ilfaut sortir fa philosophie isfamique du ghetto d'orientalisme!'l-referring above all to the funda mental need to 'translate' and communicate the universal masterpieces of Islamic thought into forms and contexts where they could again inspire a larger circle of properly apt readers, so tha(they could again serve the wider, perennial human purposes for which they had originally been composed and intended. Since then, a great many scholars of Islam, including several of his former students gathered for this commemoration, have made enormous strides in translating and introduc ing (in several European languages) major works by most of the key Islamic think ers, metaphysicians and spiritual figures whose works Corbin had himself first discovered and presented, especially through a monumental set of critical editions. -
From Heidegger to Suhravardi: an Interview with Philippe Nemo
FROM HEIDEGGER TO SUHRAVARDI: AN INTERVIEW WITH PHILIPPE NEMO Biographical Post-Scriptum to a Philosophical Interview Henry Corbin PN: Henry Corbin, you were the first to translate Heidegger in France and then the first to introduce Iranian Islamic philosophy. How can these two tasks be reconciled as properly belonging to one and the same person, especially given that Martin Heidegger claims the West as his homeland. His philosophy is typically German, and one might imagine a certain disparity between the business of translating Heidegger and that of translating Suhravardî. H.C.: I have often been asked that question, and I’ve sometimes noticed, with amusement, a certain astonishment overtake my interlocutors upon discovering that the translator of Heidegger and the man who has introduced Iranian Islamic philosophy to the West are one and the same. And then they ask themselves, how has he passed from the one to the other? I tried to tell you a while back, in an interview we had shortly after Heidegger’s death, that this astonishment is the symptom of a type of compartmentalizing, of an a-priori labeling of our disciplines. We tell ourselves: there are the Germanists and there are the Orientalists. Among the Orientalists there are the Islamists and there are the Iranianists, etc. But how could one go from Germanism to Iranianism? If those who asked this question had only a little idea of what the philosopher is, and of the philosophical Quest, if they would imagine for a moment that linguistic incidents are no more for a philosopher than signs along the way, and that they announce little more than topographical variants of secondary importance, then perhaps they would be less astonished. -
History of Islamic Philosophy Henry Corbin
History of Islamic Philosophy Henry Corbin Translated by Liadain Sherrard with the assistance of Philip Sherrard KEGAN PAUL INTERNATIONAL London and New York in association with ISLAMIC PUBLICATIONS for THE INSTITUTE OF ISMAILI STUDIES London Contents Transcription xi Foreword xiii PART ONE From the Beginning Down to the Death of Averroes (595/1198) I. The Sources of Philosophical Meditation in Islam 1 1. Spiritual exegesis of the Quran 1 2. The translations 14 n. Shiism and Prophetic Philosophy 23 Preliminary observations 23 A. Twelver Shiism 31 1. Periods and sources 31 2. Esotericism 36 3. Prophetology 39 4. Imamology 45 5. Gnosiology 51 6. Hierohistory and metahistory 61 7. The hidden Imam and eschatology 68 B. Ismailism 74 Periods and sources: proto-Ismailism 74 I. Fatimid Ismailism 79 1. The dialectic of the tawhld 79 2. The drama in Heaven and the birth of Time 84 3. Cyclical time: hierohistory and hierarchies 86 4. Imamology and eschatology 90 n. The reformed Ismailism of Alamut 93 1. Periods and sources 93 2. The concept of the Imam 97 3. Imamology and the philosophy of resurrection 100 4. Ismailism and Sufism 102 m. The SunnI Kalam 105 A. The Mu'tazilites 105 1. The origins 105 2. The doctrine 109 B. Abu al-Hasan al-Ash'ari 112 vii CONTENTS 1. The life and works of al-Ash'ari 112 2. The doctrine of al-Ash'arl 114 C.Ash'arism 117 1. The vicissitudes of the Ash'arite School 117 2. Atomism 120 3. Reason and faith 122 IV. Philosophy and the Natural Sciences 125 1.