By Seyyed Hossein Nasr, Mehdi Aminrazavi
The culture of philosophy within the Persian-speaking international is awfully wealthy, inventive and various. This anthology, that is 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 via 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 impressive paintings should be an crucial source. quantity 2 covers 5 centuries of Ismaili philosophy, and comprises extracts from impressive 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 significant value that, within the early centuries of Islam, philosophers have been motivated by way of Pythagorean and airtight principles, that are often linked to Shi'i notion normally and Ismailism particularly. Ismaili philosophy at the moment was once capable of combine strands of Greco-Alexandrian idea akin to Hermeticism and Neo-Pythagoreanism, in addition to elements of Mazdaeism and Manichaeism. It additionally confirmed marked curiosity in Neo-Platonism.
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Additional resources for An Anthology of Philosophy in Persia, Volume 2: Ismaili Thought in the Classical Age
W. Morris (London, 1983), especially pp. 84–99. Umm al-kitāb 29 a drop of liquid, from which [it is transformed into] a human seed, then to a clot, and a lump of flesh until from half of it the head is created with eyes, ears, nostrils and mouth [which correspond to the seven heavens]. From the other half, the lower part [of the body] is created [which constitutes] the heart, lungs, liver, spleen, the bladder, pancreas and kidneys which [correspond to] the seven [levels] of the earth. The earth in reality is the heart which is centred amidst the seven humours, [as He said], ‘And the earth, He expanded it after that’ [Qurʾān, 79:30]’.
After fasting for twelve months] one should fast again for thirty days; detach from everything that is unworthy, and should not associate with infidels, unjust and bigoted people. One should not talk to anyone so that the fasting is proper, [as He the Exalted said,] ‘That ye fast is better for you’ [Qurʾān, 2:184]. Moreover, participating in the battle is incumbent upon the Spirit of the heart. It should prepare itself with the shield, spear and arrow; wear the iron coat; make its bow ready and put the arrow of thirty wooden freckles in its holder and wear it on the waist.
H. Nasr 1 Umm al-kitāb Umm al-kitāb is a major work of the early Shiʿi Imami tradition of Central Asia. It was originally written in Arabic in the second half of the second/eighth century by a Shiʿi ghulāt sect called al-Mukhammisah (the Pentadists), and then rendered into an eccentric Persian style and preserved by the Nizārī Ismailis of Central Asia. Its origin is evident not only in the doctrinal and cosmological features of the treatise but also because of such nuances as its attribution of a major role in the rise of Islam to Salmān al-Fārisī, whose gnostic name here is al-Salsāl and who is regarded as a gate through whom one could gain access to Muḥammadan Light.