List of articles (by subject) . New findings about philosophical figures and schools of Iran and the world of Islam
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Open Access Article
1 - Origin in Shankara’s School
Seyyed Zia al-Din Hosseini Mohammad Reza AsadiThe present paper deals with Shankara’s view of the Origin. Many Indian thinkers and Indologists believe that Shankara is the greatest Indian philosopher. According to him, some of the Upanishads consider the Brahman as nirguna (unqualified), and some others consider it MoreThe present paper deals with Shankara’s view of the Origin. Many Indian thinkers and Indologists believe that Shankara is the greatest Indian philosopher. According to him, some of the Upanishads consider the Brahman as nirguna (unqualified), and some others consider it as saguna (qualified). Shankara himself maintains that Brahman is nirguna and considers it to be the main theme of the Upanishads. In the advaita sat-chit-ananda, Brahman is pure being, knowledge, and bliss. Nevertheless, in spite of this affirmative approach, we observe some negative arguments whereby the same attributes cannot be used to define the nature of Brahman deservedly. In this sense, Brahman is something beyond the mind and words. In Shankara’s system, Brahman is also referred to as Atman and the supreme self. It is also mentioned there that, in line with Maya’s teachings, there is in fact no existence and self except Brahman. Manuscript profile -
Open Access Article
2 - School of Vedanta and Non-Dualism
Ali Naqi BaqershahiVedanta is the most original Indian philosophical school which has borrowed its basic principles from Upanishads and emphasizes non-dualism. Indian historians have divided the history of this school into three periods: Pre-Shankara, Shankara, and Post-Shankara. In the f MoreVedanta is the most original Indian philosophical school which has borrowed its basic principles from Upanishads and emphasizes non-dualism. Indian historians have divided the history of this school into three periods: Pre-Shankara, Shankara, and Post-Shankara. In the first period, some figures such as Badarayana and Gaudapada emerged and laid the foundation for Vedanta philosophy. In the second period, Shankara expanded this school and played a significant role in spreading and disseminating it. During the third period, Ramanuja presented a different interpretation of non-dualism and the notion of Ultimate Reality based on his own critical views and pushed the borderlines of this school even further. Generally speaking, each of the founders and interpreters of Vedanta philosophy explained and expanded this school based on their own philosophical tastes and views and tried to enrich it more than ever before. However, the important point here is that all of them were unanimous regarding the notion of non-dualism. Of course, they had some serious disagreements concerning certain issues, which can also be seen among their advocates. Some of the contemporary Indian thinkers, such as Rabindranath Tagore tried to reconcile their ideas with each other in some way. Vedanta has also influenced contemporary Indian philosophers and artists to such a great extent that their worldview has been completely affected by this school. In the present paper, the writer traces the historical development of the school of Vedanta and explores its relationship with non-dualism. Manuscript profile -
Open Access Article
3 - An Analysis of the Philosophical Principles of Anthropology in Ancient Egyptian Philosophy
Mohammad Hossein Madad Elahee Hossein ZamanihaThe Greeks were familiar with Egyptian culture long before Thales in the 6th century BC and greatly benefitted from their teachings particularly in the field of mathematics. Recent studies in the realm of philosophy also indicate that Thales had a thorough knowledge of MoreThe Greeks were familiar with Egyptian culture long before Thales in the 6th century BC and greatly benefitted from their teachings particularly in the field of mathematics. Recent studies in the realm of philosophy also indicate that Thales had a thorough knowledge of ancient Egyptian philosophy and was influenced by it in developing his own philosophical views. In ancient Egyptian philosophy, in spite of resorting to myths in order to analyze and explain the truths of the world, there are also some traces of philosophical thought in its particular sense. For example, there are some traces of pure philosophical thought in the realms of ontology, politics, sociology, and anthropology. This kind of philosophical thought is formed based on the profound and multi-dimensional concept of ma’at. This word means order in the field of ontology, justice in the field of politics and sociology, and honesty in the field of anthropology. Within the domain of anthropology, ancient Egyptians specifically believed that Man’s existence has nine grades and dimensions which enjoy a kind of unity among themselves. What has led to the final emergence of such grades, particularly the last grade called thought, and, thus, Man’s eternity, is following ma’at or the laws governing the order of being. Accordingly, they establish a tight relationship between their ontology and anthropology. Manuscript profile -
Open Access Article
4 - China according to Muslim Travelers: First to Eighth Century AH
Maryam Soleimani FardMuslim’s relationships with China have a very long background. These relationships have been established through Muslims’ journeys to that region for various commercial, economic, political, and religious motives. Available evidence suggests that Muslims travelled to th MoreMuslim’s relationships with China have a very long background. These relationships have been established through Muslims’ journeys to that region for various commercial, economic, political, and religious motives. Available evidence suggests that Muslims travelled to this land when the first signs of cultural and political life appeared there. As a result of these journeys, Muslim geographers have accumulated some valuable information in various areas such as natural geography, including the geographical realm of China, its cities, and the distances between them, and economic, cultural, and educational fields, including artistic, scientific, social, and industrial achievements. This paper intends to explore and analyze the picture of China as portrayed and described by Muslims from the first century AH until the time of Hafiz Abru in the eighth century. As a result, it can function as an introduction to and an analysis of Islamic orientalism in which the reports of scientists and travelers of a great political and cultural power in the Far East form the basis of journeys, relationships, and wars between countries and the transfer of philosophical and cultural legacies from one place to another. The writer believes that the importance of these reports and descriptions lies in the fact that they have been at the service of expanding Islamic culture and religion. Manuscript profile -
Open Access Article
5 - Genealogy and Identity of the World of Suspended Ideas in Illuminationist Philosophy
Seyyed Mohammadali DibajiThe theory of suspended ideas is one of Suhrawardī’s most important philosophical innovations. Several challenging queries have been ventured regarding this theory; for example, questions have been raised about the identity of this world in the hierarchy of the realms o MoreThe theory of suspended ideas is one of Suhrawardī’s most important philosophical innovations. Several challenging queries have been ventured regarding this theory; for example, questions have been raised about the identity of this world in the hierarchy of the realms of being. This question, in its Illuminationist sense, has been posed as follows: Is the identity of this world of the type of light, darkness, or a combination of both of them? Another question asks whether this theory is related to the legacy of Islamic philosophy, wisdom, and kalām, and to which views it leads in its genealogical sense in the history of these three disciplines. The findings of the present study indicate that the discussions of the faculty of imagination in Fārābī’s philosophy, imagination and spherical souls in Ibn Sīnā’s philosophy, the belief in Purgatory in Islamic kalām, and the theory of allegory in gnosis are the philosophical and ideological legacies which have influenced the explanation of this theory. On the other hand, resorting to Suhrawardī’s principles and arguments to explain this theory and the identity of the world of Ideas indicates that the existents of the world possess collective modal ideas and both luminous and dark identities. Manuscript profile -
Open Access Article
6 - A Study of the Rule of the One from the Viewpoint of Mīrzā Mahdī Āshtīyānī
Rohollah Adineh Fatemeh Babaeiy Adeleh FallahThe rule of the one or al-wāḥid (nothing proceeds from the one, but one) is one of the most fundamental rules which is referred to in philosophy and, particularly, in discussions on the quality of the creation of the world. This principle has provoked several debates in MoreThe rule of the one or al-wāḥid (nothing proceeds from the one, but one) is one of the most fundamental rules which is referred to in philosophy and, particularly, in discussions on the quality of the creation of the world. This principle has provoked several debates in the history of philosophy, and many philosophers have resorted to it when explaining their own cosmological views. However, some philosophers have found it completely inconsistent with the absolute power and will of Almighty Truth and harshly criticized it. Mīrzā Mahdī Āshtīyānī is one of the scholars, who, in spite of being a well-known philosopher and presenting a great number of innovative ideas, has not received the attention that he truly deserves. He studied the “rule of the one” extensively and intended to demonstrate it based on several rational and traditional arguments and through resorting to various Qur’anic verses and narrations. Following a descriptive-analytic method and based on several historical documents, the present study initially explores the origin of the rule of the one and its historical development among philosophers. Next, it presents the view of Mīrzā Mahdī Āshtīyānī regarding the rule of the one and analyzes and examines his rational and traditional arguments. Manuscript profile -
Open Access Article
7 - The Role of Religious Beliefs of Khwajah Naṣīr al-Dīn Ṭūsī in his Association with and Dissociation from the Ismā‘īlīs
Seyyed Mohsen Hosseini Einullah Khademi Hoorieh Shojaee Baghini Mohammad Vahid SamimiA collection of factors underlay Khwajah Naṣīr al-Dīn Ṭūsī’s association with and dissociation from the Ismā‘īlī sect. This paper aims to disclose the role of his religious beliefs in his interactions with this religious sect. Ṭūsī’s education was completed in an atmosp MoreA collection of factors underlay Khwajah Naṣīr al-Dīn Ṭūsī’s association with and dissociation from the Ismā‘īlī sect. This paper aims to disclose the role of his religious beliefs in his interactions with this religious sect. Ṭūsī’s education was completed in an atmosphere of Twelver Shi‘ite philosophy, but in his youth he was also disenchanted with the existing imitative beliefs and dogmatic emphasis on extrinsic features of Sharī‘ah. This led him to develop an interest in some Ismā‘īlī teachings such as their attention to the esoteric meaning of religious texts and join this sect in response to their invitation. Of course, the undesirable conditions in the political-religious geography of the east of the Islamic world had also limited Ṭūsī’s choices. Nevertheless, based on some historical reports of the time of his relationship with the Ismā‘īlīs and some of his works that had been written in conformity with Ismā‘īlī ideas, it can be said that he had some ideological disagreements with them after joining the sect. His reaction after his separation from the Ismā‘īlīs, whom he has introduced as atheists and non-Muslims in his Kalāmī books, demonstrate his ideological conflicts with this sect. In fact, Ṭūsī joined the Ismā‘īlīs in his youth because of his religious ideas and, later, separated from them for the same reason. He revealed his ideological opposition to them in his Kalāmī written works. Manuscript profile -
Open Access Article
8 - The Question of the Consistency of Intellectual Arguments and Intuition: Evolution of Fundamental Principles
Ghasem Pourhasan پورحسنFārābī and Ibn Sīnā’s philosophies are based on reason, and the further we go from these two philosophers, intuition and unveiling replace philosophical reasoning. The most important feature of the School of Isfahan is considered to be the synthesis of these two ration MoreFārābī and Ibn Sīnā’s philosophies are based on reason, and the further we go from these two philosophers, intuition and unveiling replace philosophical reasoning. The most important feature of the School of Isfahan is considered to be the synthesis of these two rational and gnostic approaches. This school of philosophy claims to have integrated philosophical and demonstrative aspects of affairs with religious teachings and, specifically, the Imāmīyah Qur’anic-narrative thoughts. All thinkers of the School of Isfahan have comprehensively explained and extended the Imāmīyah ḥadīth or commented on them based the Qur’anic intellectual wisdom. The secretive and allegorical approach to interpretation became prevalent in Ibn Sīnā’s time; however, writing commentaries on ḥadīths and traditional thoughts are among the unique characteristics of the philosophical school of Isfahan. This method has been in use since then, and some of the prominent post-Sadrian philosophers view writing interpretations and comments on Qur’anic verses as an inseparable part of philosophical tradition. Perhaps, the only exception here who has emphasized the distinction between these two fields is ‘Allāmeh Ṭabāṭabā’ī. Nevertheless, the fundamental question here is whether the School of Isfahan, with Mullā Ṣadrā’s philosophical system at its center, represents a philosophical and demonstrative school of thought or depends on religious thought and employs argumentation merely to access previously-established and correct thoughts. Mullā Ṣadrā and his followers have paid attention to this problem and emphasized the consistency of these two methods. The most important questions in this discussion include the following: 1) Is the method of rational argument completely different from the religious method? 2) If they are different, which depends on which? 3) Which is the basis in Mullā Ṣadrā’s philosophy: rational reasoning or defending Sharī‘ah and revealed thoughts? How could rational affairs, which can be verified or rejected, and Shar‘ī teachings, which cannot be rejected, be compatible with each other? Here, the author tries to show that Mullā Ṣadrā’s effort to establish this consistency has not been much successful. In fact, in doing so, he has had to either forget about rational reasoning or interpret the religion rationally to prove their consistency. Manuscript profile -
Open Access Article
9 - Character and Scientific Status of Mīrzā Ḥassan Kermānshāhī in Contemporary History of Philosophy and Wisdom in Iran
Abbasali MansoriMīrzā Ḥassan Kermānshāhī (d. 1336 AH) was one of the prominent philosophers of the philosophical School of Tehran, who, despite his significant role in the history of contemporary Iranian philosophy, has remained unknown in academic communities and centers. This study a MoreMīrzā Ḥassan Kermānshāhī (d. 1336 AH) was one of the prominent philosophers of the philosophical School of Tehran, who, despite his significant role in the history of contemporary Iranian philosophy, has remained unknown in academic communities and centers. This study aims to introduce this knowledgeable philosopher to the lovers of contemporary history of philosophy in Iran and Islamic philosophy and scientific philosophical communities relying on accurate and authentic sources. To accomplish this task, the author has tried to avoid marginal issues; however, this paper can be considered to be the most extensive study of Mīrzā Ḥassan Kermānshāhī’s character. He has also tried to introduce this philosopher’s masters and discuss the relationship between them, elaborate on Kermānshāhī’s self-study of philosophy, refer to some of his students who have rarely been named in related sources, and present an extensive analytic discussion of Kermānshāhī’s academic station regarding his vast knowledge, depth of thought and power of analysis, philosophical insight, gnostic thoughts, and teaching skills. Manuscript profile -
Open Access Article
10 - Fārābī and Islamic Peripatetic Philosophy in the First European Universities
Reza MahooziFārābī, the renowned Iranian philosopher, is one of the central figures of Peripatetic philosophy in the world of Islam. The collection of his thoughts travelled beyond Islamic borders to Asian, Europe and Africa posthumously and influenced the scientific fields of Jewi MoreFārābī, the renowned Iranian philosopher, is one of the central figures of Peripatetic philosophy in the world of Islam. The collection of his thoughts travelled beyond Islamic borders to Asian, Europe and Africa posthumously and influenced the scientific fields of Jewish, Christian, and other non-Islamic lands. The thoughts of Fārābī and two other prominent figures of this school of philosophy, Ibn Sīnā and Ibn Rushd, exercised an undeniable impact on the development of the higher scientific centers of Europe of the 13-15 centuries (AD). In fact, without considering their role in the formation of the first European universities, especially the university of Paris and the process of establishing the faculty of philosophy during the conflict between the two faculties of theology and art, one cannot attain a true knowledge of the reasons behind the development and expansion of the first European universities. Relying on valid historical documents and reports, this paper explains this influential process and, at the same time, portrays one of the routes of the transfer of Muslims’ culture and philosophical thoughts to Europe and the quality of the formation of the institution of university during that time. Manuscript profile -
Open Access Article
11 - A Critical Study of the Views of ‘Alī Qulī Khān Qarchoghāi Khān on Acquired and Presential Types of Knowledge
Hamid Reza Khademi‘Alī Qulī Khān Qarchoghāi Khān was one of the philosophers of the Safavid era, many of whose works have remained unknown. However, his book Revival of Wisdom, which contains many of his philosophical ideas, has been edited and published. Among the innovative accomplishm More‘Alī Qulī Khān Qarchoghāi Khān was one of the philosophers of the Safavid era, many of whose works have remained unknown. However, his book Revival of Wisdom, which contains many of his philosophical ideas, has been edited and published. Among the innovative accomplishments of this philosopher, reference can be made to his novel classifications and interpretations of acquired and presential types of knowledge. When describing his approach in this regard, while presenting the views of early philosophers regarding the truth of knowledge, prior to explaining the two types of true knowledge – essential knowledge and accidental knowledge – he introduces acquired and presential types of knowledge as subcategories of accidental knowledge. On the one hand, some of his classifications of acquired knowledge and presential knowledge are unprecedented in the history of Islamic philosophy. On the other hand, he maintains that the truth of knowledge is an accidental affair that is added to the rational soul. In fact, through his analysis of the problem of the union of the intellect and intelligible, ‘Alī Qulī Khān views knowledge as a quality that has occurred to the qualified. Here, his approach has been studied at four stages: examining different types of acquired knowledge and presential knowledge, investigating the incompleteness of his first argument about the accidental nature of presential knowledge and acquired knowledge, revealing the shortcomings of the second and third arguments, and illustrating the insufficiency of his view regarding the union of the intellect and intelligent. In this paper, the author has initially tried to provide an accurate explanation of ‘Alī Qulī Khān’s innovative view on acquired and presential types of knowledge and, then, to examine and criticize this view following an analytic-descriptive method. Manuscript profile -
Open Access Article
12 - Mīr Dāmād’s Philosophy in India from the Mid-11th Century to the end of the 12th Century (AH): With an Emphasis on Textual Traditions
Hossein Najafi Davood HosseiniFrom the middle of the fifth century to the fourteenth century (AH), the works and views of Iranian philosophers have had a noteworthy presence in the scientific centers of the Indian sub-continent. Mīr Dāmād’s philosophical thoughts created the turning point in this hi MoreFrom the middle of the fifth century to the fourteenth century (AH), the works and views of Iranian philosophers have had a noteworthy presence in the scientific centers of the Indian sub-continent. Mīr Dāmād’s philosophical thoughts created the turning point in this historical presence. After their transfer to India, his works and views were disseminated all over the sub-continent through textual traditions. The spread of his writings and thoughts, in addition to the turmoil it created in academic centers, divided Indian philosophical figures into two groups of opponents and proponents of Mīr Dāmād and led to some extensive discussions among them based on the book al-Ufuq al-mubīn, including the notions of simple creation of quiddity, origination through perpetual duration, types of simple questions, the liar paradox, etc. In this paper, while providing a brief account of textual traditions in India, the authors will demonstrate that seminary philosophy in this land was in close interaction with Mīr Dāmād’s philosophical thoughts from the mid-11th century to the end of the 12th century (AH). In doing so, some of the prominent philosophers of India during these two centuries are introduced; their station in textual traditions is clarified; their relationship with Mīr Dāmād’s thoughts regarding various philosophical subjects are explained and, finally, the geographical spread of Mīr Dāmād’s thoughts across the subcontinent are analyzed. Next, they will show that the spread of this presence in the subcontinent is much larger than it has been imagined in the contemporary period. Here, by India, the subcontinent, and South Asia, the authors mean the historical borders of this land before 1947 AD, which entailed the present geographical area of India, Pakistan, Sri Lanka, and some regions in Afghanistan. Manuscript profile