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Transcendent Philosophy Journal Is an Academic Seyed G Editor in Cheief Transcendent Philosophy Journal is an academic Seyed G. Safavi peer-reviewed journal published by the London London Academy of Iranian Studies, UK Academy of Iranian Studies (LAIS) and aims to create a dialogue between Eastern, Western and Asistant Editor in Chief Islamic Philosophy and Mysticism is published in Seyed Sadreddin Safavi December. Contributions to Transcendent London Academy of Iranian Studies Philosophy do not necessarily reflect the views of the editorial board or the London Academy of Book Review Editor Iranian Studies. Sajjad H. Rizvi Exeter University, UK Contributors are invited to submit papers on the following topics: Comparative studies on Islamic, Editorial Board Eastern and Western schools of Philosophy, Philosophical issues in history of Philosophy, G. A‘awani, Iranian Institue of Philosophy, Iran Issues in contemporary Philosophy, Epistemology, A. Acikgenc, Fatih University, Turkey Philosophy of mind and cognitive science, M. Araki, Islamic Centre England, UK Philosophy of science (physics, mathematics, biology, psychology, etc), Logic and philosophical S. Chan, SOAS University of London, UK logic, Philosophy of language, Ethics and moral W. Chittick, State University of New York, USA philosophy, Theology and philosophy of religion, R. Davari, Tehran University, Iran Sufism and mysticism, Eschatology, Political Philosophy, Philosophy of Art and Metaphysics. G. Dinani, Tehran University, Iran P.S. Fosl, Transylvania University, USA The mailing address of the Transcendent M. Khamenei, SIPRIn, Iran Philosophy is: Dr S.G. Safavi B. Kuspinar, McGill University, Canada Journal of Transcendent Philosophy H. Landolt, McGill University, Canada 121 Royal Langford O. Leaman, University of Kentucky, USA 2 Greville Road Y. Michot, Hartford Seminary, London NW6 5HT Macdonald Center, USA UK M. Mohaghegh-Damad, Beheshti University, Tel: (+44) 020 7879 8613 Email: [email protected] Iran J. Morris, Boston College, USA Submissions should be sent to the Editor. Books S.H. Nasr, The George Washington University, for review and completed reviews should be sent to USA the Book Review Editor. All other communication S. Pazouki, Iranian Institue of Philosophy, Iran should be directed to the coordinator. C. Turner, University of Durham, UK Transcendent Philosophy is published in H. Ziai, UCLA, USA December. Annual subscription rates are: Institutions, £60.00; individuals, £30.00. Please add £15.00 for addresses outside the UK. The Editor Journal is also accessible online at: Shahideh Safavi, University of Nattingham www.iranianstudies.org. Layout & Design © London Academy of Iranian Studies Mohamad A. Alavi, www.mediatics.net ISSN 1471-3217 Volume 18. December 2017 Transcendent Philosophy An International Journal for Comparative Philosophy and Mysticism Articles Seyyed Hossein Nasr’s Traditional and Philosophical Approach to the Quran Seyed G Safavi [7-12] Sayyid Alī Hamadānī on the Concept of tawḥīd Seyyed Shahabeddin Mesbahi [13-28] Sohrevardi as the Philartist of Farabi’s Utopia Nadia Maftouni [29-46] The Ontological Argument in Islamic Metaphysics Karim Aghili [47-76] The Immateriality of Perception In Mulla Sadra and Berkeley Abdurrazzaq Hesamifar [77-94] Mulla Sadra: On Introduction to Evolutionary Anthropology Qodratullah Qorbani [95-118] An Examination of the Affirmative Principles of the Compensation Theory in the between Imamite and Mutazila theologians Mohammad Bonyani [119-140] Rumi: The Marriage of Heart and Mind in the Service of Spiritual Education Salih Yucel [141-162] The Influence of the Theory of Sultans as Shadows of God on the Architecture of their Tombs (Case study: the tomb of Sultan Sanjar and Amir Timūr) Seyed Abol-Ghasem Forouzani [163-190] A Survey on Relationships between Experimental Sciences and Hannifi Religion in Samanid Era Seyed Abol-Ghasem Forouzani, Hadi Pirouzan [191-224] The extent of influence of religion on science and the meaningfulness of religious science based on Ayatollah Khamenei’s views Mohammad Namazi, Sayyed Hasan Hoseini [225-249] Transcendent Philosophy © London Academy of Iranian Studies Seyyed Hossein Nasr’s Traditional and Philosophical Approach to the Quran Seyed G Safavi London Academy of Iranian Studies Abstract The Study Quran: A New Translation and Commentary, a work some ten years in the making, was recently published under the chief editorship of Professor Seyyed Hossein Nasr (University Professor of Islamic Studies at George Washington University) in collaboration with three translators and editors, and an assistant-editor.1 In his introduction to the work Professor Nasr expresses the significant role the Quran has played in the construction of a universal human culture and civilization in general, and an Islamic civilization in particular. His words contain valuable lessons regarding the Quran‘s spiritual, ethical, social, political, and economic teachings: ―The Quran, then, is the foundation of Muslim life and of Islamic civilization in all its aspects. It is a sacred reality that accompanies Muslims throughout their lives. It is at once the means of discernment between truth and error, the criterion of judgement of their actions, and their protector and source of grace and comfort. It is both their judge and their friend; it inculcates in the soul both the love and fear of God. For believers the Quran is not an inanimate book, but the living Word of God. Its verses, words, and even letters are living beings that speak to believers and also mysteriously ‗hear‘ them. The Sacred text is the Muslim‘s constant companion from the beginning to the end of life and even beyond earthly life on the journey to that Reality from which the Quran descended‖ (pp. xxxix-xl). 8 Seyed G Safavi Preliminary Notes Since the seventeenth century, dozens of English translations of the Quran have been produced. Two noteworthy translations, one by a Western, non-Muslim scholar of Islam and the other by a Muslim scholar of Islam working in a Western University are those of Arthur Arberry and M.A.S. Abdel Haleem respectively. Amongst the scores of English translations of the Quran, a consistent problem that we find is that there are many errors in the translations themselves, and this because the respective translators have at times not understood the correct senses of the Arabic phrases, terms, and expressions employed in the Quran. Other problems are inherent to the translators‘ English word choices in rendering the rich, polysemic nature of Quranic Arabic. For instance, Muhammad Asad‘s translation, although quite precise in certain places, tends to be too overly rationalistic and even scientistic, with the net effect that he will render certain Quranic terms and phrases which are deeply symbolic, mystical, and philosophical along purely rationalistic and hence flat lines. Although benefiting from the well-established translations of the Quran into English, such as the aforementioned translations of Arberry, Abdel Haleem, and Asad, The Study Quran also consulted other significant English translations, particularly the popular renderings of Abdullah Yusuf Ali, Muhammad Marmaduke Pickthall, and ‗Ali Quli Qara‘i. Its deficiencies in translation notwithstanding, The Study Quran undoubtedly presents us with the most accurate and most beautiful English translation of the Quran to date. One can even venture to say that this new translation, both from the perspective of its eloquence and its rootedness in the Islamic tradition, takes us as close as possible to the sense and ―feel‖ of the original Arabic text. Seyyed Hossein Nasr‘s Traditional and Philosophical Approach to the Quran 9 Content Following Nasr‘s lengthy introduction and some highly useful front matter which facilitates engagement with the work, The Study Quran contains four main sections: (1) English translation. This takes up over 1500 pages, as it is accompanied by a full, running commentary upon each verse of the Quran. The translation is distinguished from the commentary by being placed at the top of the page, and by being in a font that is larger than the commentary directly below it. The verses in the translation are marked off by beautiful red medallions, each of which contains a number which corresponds to the verse number in question. (2) Commentary. The commentary, over 900,000 words in length, is an extensive, curated guide to the history of Quranic interpretation. Each Quranic chapter contains an introduction, which is then followed by an in-depth commentary. The most elaborate introduction and commentary belongs to the first chapter of the Quran, the Fātiḥa (Q 1). The commentary on the first verse of Q 1 alone occupies a full page of continuous insight, culled from the traditional sources of Shia and Sunni tafsīr. This is the method employed in the commentaries on all the other Quranic chapters as well: to draw on a wide range of the most authentic and widely accepted Quranic commentarial materials, beginning with Muqātil b. Sulaymān (8th century) and ending with ʿAllāma Ṭabāṭabāʾī (20th century). The number of tafsīr sources employed are 41 titles in total. Since there are literally thousands of classical tafsīrs, the very process of choosing which titles to include and which to exclude itself constitutes an act of intellectual effort on the part of Professor Nasr, and gives us an idea of his exegetical approach (for which, see below). It can here be noted that modernist and fundamentalist commentaries were not consulted in preparing the commentary for The Study Quran. 10 Seyed G Safavi (3) Essays. Fifteen essays follow the translation and commentary. They themselves constitute a book sufficient unto itself. The Study Quran‘s associate editors each contributed articles, while the other essay contributors comprise some of the leading, Muslim academics from both east and west. The topics covered are wide-ranging. We have, for example, essays on the nature of Quranic Arabic and its impact on Islamic learned culture (M.A.S. Abdel Haleem), how to read the Quran (Ingrid Mattson), a survey of the tafsīr tradition (Walid Saleh), the relationship between mysticism and the Quran (William Chittick), and the intellectual sciences and the Quran (Muṣṭafā Muḥaqqiq Dāmād).
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