An Anthology of Philosophy in Persia, Volume 2: Ismaili by Seyyed Hossein Nasr, Mehdi Aminrazavi

By Seyyed Hossein Nasr, Mehdi Aminrazavi

The culture of philosophy within the Persian-speaking international is very 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 experience to incorporate theological debate, philosophical Sufism and philosophical hermeneutics (ta'wil). Extending over a interval of greater than millennia, and showcasing translations by way of well-established students, the anthology deals complete bibliographical references all through. For an individual attracted to exploring, in all their diversified manifestations, the attention-grabbing philosophical traditions of Persia, this kind of wide-ranging and bold paintings can be an critical source. quantity 2 covers 5 centuries of Ismaili philosophy, and contains extracts from notable Ismaili works together with the Rasa'il Ikhwan al-Safa (Treatises of the Brethren of Purity) and the philosophical odes of Nasir Khusraw. it's of serious importance that, within the early centuries of Islam, philosophers have been inspired by way of Pythagorean and airtight rules, that are often linked to Shi'i suggestion usually and Ismailism specifically. Ismaili philosophy at the moment used to be capable of combine strands of Greco-Alexandrian inspiration reminiscent of Hermeticism and Neo-Pythagoreanism, in addition to points of Mazdaeism and Manichaeism. It additionally confirmed marked curiosity in Neo-Platonism.

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Bāqir replied, ‘By Muḥammad Muḥammad, by ʿAlī ʿAlī. We have not related this discourse anywhere, nor have we written it in any book. It is difficult [to believe], [369] so you should have confidence [in me]. O Jābir, any time the Pacified Spirit faces upwards and reaches the [sense] of touch, and from there to the Spirit which is enjoined by the Wind and gives its testimony, it is like reaching the assembly of the Najīb. When it reaches the [faculty of] speech, it is like reaching the assembly of the Naqīb; when it reaches the olfactory [sense] it is like reaching the assembly of Bā-Ḍharr; when it reaches the sense of sight it is like reaching the assembly of Salmān.

O Jaʿfar-i Juʿfī, the earth [corresponds to] the heart; the seven levels of the earth are [like] the seven humours which are located from above the heavens till their base. The cow is the Awaiting Spirit Â�(rūḥ-i muntaẓirah) which is inside the oceans. The fish is the feet and the ocean [306] is the Universal Spirit which pervades [the whole body] from the top of the head till the nails of the toes. The stones are these bones which are the resting place of the Spirit, and the Spirit is the movement (raftār) of the angel who holds everything in the palm of his hand and moves it wherever he wishes’.

When the Pacified soul departs the whole body dies including the Concupiscent Soul and everything that is there in the body’. Question XV  Abu’l-Khaṭṭāb got up and recited the prayer of benediction and then said, ‘O my Lord, if it is not heavy for you then [please] explain [the meaning of] the Throne of the Exalted Sovereign as well as Bayt al-maʿmūr of Adam, the Ark of Noah, the birds of Abraham, the Mount Sinai of Moses, the birth of Jesus, the ascension (miʿrāj) of Muḥammad, and the [sword] Dhu’l-fiqār of ʿAlī, to this weak servant and illuminate his rusted heart so that this servant is liberated by Thy [knowledge] and becomes Thy well-wisher’.

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