By Seyyed Hossein Nasr, Mehdi Aminrazavi

The culture of philosophy within the Persian-speaking international is awfully wealthy, artistic and numerous. This anthology, that's divided into 3 volumes, goals to speak anything of that richness and variety. The time period "philosophy" is known to in its widest feel to incorporate theological debate, philosophical Sufism and philosophical hermeneutics (ta'wil). Extending over a interval of greater than millennia, and showcasing translations by means of well-established students, the anthology deals complete bibliographical references all through. For someone drawn to exploring, in all their assorted manifestations, the interesting philosophical traditions of Persia, one of these wide-ranging and bold paintings could be an crucial source. quantity 2 covers 5 centuries of Ismaili philosophy, and contains extracts from remarkable Ismaili works together with the Rasa'il Ikhwan al-Safa (Treatises of the Brethren of Purity) and the philosophical odes of Nasir Khusraw. it really is of serious value that, within the early centuries of Islam, philosophers have been stimulated through Pythagorean and airtight principles, that are frequently linked to Shi'i suggestion in most cases and Ismailism particularly. Ismaili philosophy at present was once in a position to combine strands of Greco-Alexandrian notion corresponding to Hermeticism and Neo-Pythagoreanism, in addition to facets of Mazdaeism and Manichaeism. It additionally confirmed marked curiosity in Neo-Platonism.

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Extra resources for An Anthology of Philosophy in Persia, Volume 2: Ismaili Thought in the Classical Age

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Sūrat al-Nisāʾ is the Cycle of Abraham. It symbolizes the [faculty of] speech. It proceeds from the celestial sphere of the Chiefs (naqībān). Sūrat al-Māʾidah is the Cycle of Moses. , Abū Ḍharr Ghifārī]. Sūrat al-Anʿām symbolizes the [sense of] sight and is the Cycle of Jesus. [It proceeds from] the celestial sphere of Miqdād. Sūrat al-Aʿrāf is the Cycle of Muḥammad and symbolizes the [sense of] hearing. It proceeds from the celestial sphere of Salmān al-Qudrah. Sūrat al-Anfāl [362] is the symbol of the Cycle of the Resurrector (Qāʾim).

The camel is [also] a spirit. In spirituality its name is ‘rational soul’ (nafs-i nāṭiqah)’. ’ Bāqir replied, ‘Alif [corresponds to] the Spirit [whose seat is] the brain. It is called the Spirit of Faith (rūḥ-i īmān) and is above the Vital Conscious Spirit (rūḥ al-ḥayāt-i nāṭiqah). It testifies to eight other Spirits which are above it and are interconnected within the Spirit of Faith which englobes [everything] from the earth to the heaven. The first one is the Spirit of Preservation (rūḥ-i ḥifẓ) of the Guarded Tablet of the Exalted King.

This vein is called the jugular vein. As He the Exalted said, ‘[We] are nearer to him than his jugular vein’ [Qurʾān, 50:16]. The colour of this vein is similar to white milk. The manifestation of the Spirit of the Light of Gabriel reaches the heart through this vein to the Pacified Soul and awakens this Spirit from the sleep of heedlessness and resurrects it [283] whereby it accepts the manifestation of the Spirit of Faith while sitting on Burāq. Its coming to this vein means the ascension (miʿrāj).

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