Iranian Shia Islamic philosopher and theologian
POPULARITY
3 episodes with mulla sadra
4 episodes with mulla sadra
3 episodes with mulla sadra
3 episodes with mulla sadra
3 episodes with mulla sadra
2 episodes with mulla sadra
3 episodes with mulla sadra
2 episodes with mulla sadra
2 episodes with mulla sadra
Federico's 'The Last Night' on Zer0 Books: https://www.collectiveinkbooks.com/zer0-books/our-books/last-nightTechnic and Magic: https://www.bloomsbury.com/us/technic-and-magic-9781350044036/We take for granted that only certain kind of things exist – electrons but not angels, passports but not nymphs. This is what we understand as 'reality'. But in fact, 'reality' varies with each era of the world, in turn shaping the field of what is possible to do, think and imagine. Our contemporary age has embraced a troubling and painful form of reality: Technic.Under Technic, the foundations of reality begin to crumble, shrinking the field of the possible and freezing our lives in an anguished state of paralysis. Technic and Magic shows that the way out of the present deadlock lies much deeper than debates on politics or economics. By drawing from an array of Northern and Southern sources – spanning from Heidegger, Junger and Stirner's philosophies, through Pessoa's poetry, to Advaita Vedanta, Bhartrhari, Ibn Arabi, Suhrawardi and Mulla Sadra's theosophies – Magic is presented as an alternative system of reality to Technic. While Technic attempts to capture the world through an 'absolute language', Magic centres its reconstruction of the world around the notion of the 'ineffable' that lies at the heart of existence.Technic and Magic is an original philosophical work, and a timely cultural intervention. It disturbs our understanding of the structure of reality, while restoring it in a new form. This is possibly the most radical act: if we wish to change our world, first we have to change the idea of 'reality' that defines it.Support Zer0 Books and Repeater Media on Patreon: https://www.patreon.com/zer0repeaterSubscribe: https://www.patreon.com/zer0repeaterFacebook: https://www.facebook.com/ZeroBooks/Twitter: https://twitter.com/zer0books, https://twitter.com/RepeaterBooks-----Other links:Check out the projects of some of the new contributors to Zer0 Books:Acid HorizonPatreon: https://www.patreon.com/acidhorizonpodcastYouTube: https://www.youtube.com/c/acidhorizonMerch: crit-drip.comThe Philosopher's Tarot from Repeater Books: https://repeaterbooks.com/product/the-philosophers-tarot/The Horror VanguardApple Podcasts: https://podcasts.apple.com/us/podcast/horror-vanguard/id1445594437Patreon: https://www.patreon.com/horrorvanguardBuddies Without OrgansApple Podcasts: https://podcasts.apple.com/gb/podcast/buddies-without-organs/id1543289939Website: https://buddieswithout.org/Xenogothic: https://xenogothic.com/
Federico's 'The Last Night' on Zer0 Books: https://www.collectiveinkbooks.com/zer0-books/our-books/last-nightTechnic and Magic: https://www.bloomsbury.com/us/technic-and-magic-9781350044036/We take for granted that only certain kind of things exist – electrons but not angels, passports but not nymphs. This is what we understand as 'reality'. But in fact, 'reality' varies with each era of the world, in turn shaping the field of what is possible to do, think and imagine. Our contemporary age has embraced a troubling and painful form of reality: Technic.Under Technic, the foundations of reality begin to crumble, shrinking the field of the possible and freezing our lives in an anguished state of paralysis. Technic and Magic shows that the way out of the present deadlock lies much deeper than debates on politics or economics. By drawing from an array of Northern and Southern sources – spanning from Heidegger, Junger and Stirner's philosophies, through Pessoa's poetry, to Advaita Vedanta, Bhartrhari, Ibn Arabi, Suhrawardi and Mulla Sadra's theosophies – Magic is presented as an alternative system of reality to Technic. While Technic attempts to capture the world through an 'absolute language', Magic centres its reconstruction of the world around the notion of the 'ineffable' that lies at the heart of existence.Technic and Magic is an original philosophical work, and a timely cultural intervention. It disturbs our understanding of the structure of reality, while restoring it in a new form. This is possibly the most radical act: if we wish to change our world, first we have to change the idea of 'reality' that defines it.Support the Show.Support the podcast:https://www.acidhorizonpodcast.com/Linktree: https://linktr.ee/acidhorizonAcid Horizon on Patreon: https://www.patreon.com/acidhorizonpodcastZer0 Books and Repeater Media Patreon: https://www.patreon.com/zer0repeaterMerch: http://www.crit-drip.comOrder 'Anti-Oculus: A Philosophy of Escape': https://repeaterbooks.com/product/anti-oculus-a-philosophy-of-escape/Order 'The Philosopher's Tarot': https://repeaterbooks.com/product/the-philosophers-tarot/Subscribe to us on Apple Podcasts: https://tinyurl.com/169wvvhiHappy Hour at Hippel's (Adam's blog): https://happyhourathippels.wordpress.comRevolting Bodies (Will's Blog): https://revoltingbodies.comSplit Infinities (Craig's Substack): https://splitinfinities.substack.com/Music: https://sereptie.bandcamp.com/ and https://thecominginsurrection.bandcamp.com/
As we enter Ramadan, our thoughts are occupied with how we can improve ourselves to get closer to God. How can we learn about "the self" to understand our relationship with God? We explore these concepts in this episode. First, we break down the term Jihad al-Nafs and explore an Islamic philosopher's (Mulla Sadra) perspective on this matter. Then, we delve into our struggles when engaging in Jihad al-Nafs, what we have learned over time and the importance of centering the Muslim community in our actions.
Boken heter "En global ideologihistoria : från Konfucius till historiens slut" och gäst är författaren Johan Stenfeldt.Den politiska idéhistorien har traditionellt skildrats ur ett västligt perspektiv. Platon och Aristoteles är välkända gestalter, liksom Locke och Marx. Mindre kända är exempelvis Chanakya, Zhu Xi, Kang Youwei och Mulla Sadra. I denna bok ges en förklarande expose över den politiska idéhistorien. Den vidgar också perspektivet genom att jämföra den västerländska traditionen med den politiska idéutvecklingen i andra delar av världen, främst Indien, Kina, och det muslimska kulturområdet.Några av frågorna som diskuteras i programmet är: Vilka universella mönster kan vi se genom den politiska idéhistorien? Uppträder de vid samma tid? Hur har ideologier förflyttats över jorden genom historien, och hur har de förändrats? Lyssna och få en kortversion av boken!Support this show http://supporter.acast.com/larafranlarda. Du kan stötta arbetet med podden genom att antingen skänka en engångssumma via swish (till nr 0737719037) eller genom att bli månadsgivare (tillika plusmedlem) för 19kr/mån (15kr+moms). Som plusmedlem får du även lyssna reklamfritt. Länk till plusmedlemskap hittar du här: https://plus.acast.com/s/larafranlarda. Hosted on Acast. See acast.com/privacy for more information.
Prof Mohammed Basil Altaie (University of Leeds) This article discusses the question where the Qurʾan sets a conceptual limitation on the interpretation of biological evolution of the first human creature, Adam, and presents a novel understanding for the process of biological evolution in general. The work is part of my endeavour to promote new studies in Daqīq al-Kalām which represent the Islamic approach to Natural Philosophy. The question of the creation of Adam will be discussed in two contexts, the first is what the Qurʾan precisely presents about this miraculous creation, and in the second context the general process of evolution will be discussed using of the principles of daqīq al-kalām. Due to the limitation on the size of the article to be presented in this workshop I will not be concerned with the traditional views about biological evolution, nevertheless I will focus on the how the Qurʾan presented the creation of Adam where it is explicitly shown that the special status obtained by this event centres on the divine spiritual blow which transformed a developed being into a human. The second part of this article presents a new-kalām perspective to understand evolution through the principle of re-creation which was introduced by the Mutakallimūn and was adopted by several Muslim scholars like Mulla Sadra and others. This new approach will enable Muslim scholars of philosophy of science to establish new vender in the approach to delicate questions related to Islamic SharīꜤa and Science.
This has been one of the most requested subjects, it is finally time to talk about Mulla Sadra.Sources/Recommended Reading:Adamson, Peter (ed.) (2005). “The Cambridge Companion to Arabic Philosophy”. Cambridge University Press.Chittick, William (1998). "The Self-Disclosure of God: Principles of Ibn al-'Arabi's Cosmology". State University of New York Press.Kalin, Ibrahim (2005). “Knowledge in later Islamic Philosophy: Mulla Sadra on Existence, Intellect and Intuition”. Oxford University Press.Meisami, Sayeh (2013). “Mulla Sadra”. Makers of the Muslim World Series. OneWorld Academic.Sadr al-din al-Shirazi (2014). “Metaphysical Penetrations: A Parallel English-Arabic text”. Translated by Seyyed Hossein Nasr. Edited by Ibrahim Kalin. Islamic Translation Series. University of Chicago Press.Sadr al-din al-Shirazi (Mulla Sadra) (2003). “The Elixir of the Gnostics: A Parallel English-Arabic text”. Translated by William Chittick. Islamic Translation Series. University of Chicago Press.Sadr al-din al-Shirazi (Mulla Sadra) (1981). “The Wisdom of the Throne: An Introduction to the Philosophy of Mulla Sadra”. Translated by James W. Morris. Princeton University Press.Rizvi, Sajjad H. (2009). “Mulla Sadra and Metaphysics: Modulation of Being”. Routledge.Rustom, Mohammed (2013). “The Triumph of Mercy: Philosophy and Scripture in Mulla Sadra”. State University of New York Press.#Philosophy #Islam #Mysicism Hosted on Acast. See acast.com/privacy for more information.
In this episode, I attempt to give you an overview of the vast and complex Twelver school of Shi'ism across history.Sources/Suggested Reading:Abdulsater, Hussein Ali (2017). "Shi'i Doctrine, Mu'tazili Theology: Al-Sharif al-Murtada and Imami Discourse". Edinburgh University Press.Amir-Moezzi, Mohammad Ali (1994). "The Divine Guide in Early Shi'ism: The Sources of Esotericism in Islam". Translated by David Streight. State University of New York Press.Amir-Moezzi, Mohammad Ali (2011). "The Spirituality of Shi'i Islam: Beliefs and Practices". I.B. Tauris.Bayhoum-Daou, Tamima (2005). "Shaykh Mufid". Makers of the Muslim World Series. Oneworld Academic.Daftary, Farhad (2007). "The Isma'ilis: Their history and doctrines". Cambridge University Press.Knysh, Alexander (2017). "Sufism: A New History of Islamic Mysticism". Princeton University Press.Meisami, Sayeh (2013). "Mulla Sadra". Makers of the Muslim World Series. Oneworld Academic.Tabataba'i, Hossein Modarressi (1984). "An Introduction to Shi'i Law: a bibliographical study". Ithaca Press London.#Shia #Islam #Religion Hosted on Acast. See acast.com/privacy for more information.
Beginning with the last of the three topics: All experience is encapsulated in Absolute Oneness - Shaykh Fadhlalla explains how this is realized naturally through the journey of life. Five broad levels are delineated in this talk as key reference on the map of the human journey, these are: early on; later, wisdom and insight; awakening, and ongoingness. This model is compared and related to Mulla Sadra's model of ‘the Four Journeys', which influence and relate to the key the maps presented yet must be distinguished. Each Journey, each phase occurs in its appropriate time and in its own perfect way. As is a key theme throughout this series, the phase of Ongoingnes. Spiritual awakening is the beginning of another phase. After the conclusion and recognition of unity comes the means and pathways of living and basking in eternal fusion. To be amongst the creation, basking in the Presence of the Creator. Shaykh Fadhlalla presents essential pointers and navigations that encompass each journey on the spectrum, indicating how they interweave connect to be fully human by living in divinity. You have one heart, one head, one being, which emanates from Original Being only to reflect Truth always, in all circumstances. Self-realization is nothing other than this, truth is realized by yourself, from yourself, unto yourself, because of your soul.
In his new book Esoteric Islam in Modern French Thought: Massignon, Corbin, Jambet (Bloomsbury Academic Press, 2021) Ziad Elmarsafy maps the intellectual and personal genealogies of three French specialists of Islam, Louis Massignon, Henry Corbin, and Christian Jambet and the ways in which esoteric Islam, be it Sufism, Shi‘ism and/or Islamic philosophy informed their academic projects and worldviews. The first chapter situates Massignon’s travels (i.e., Iraq) and his studies of Arabic and Sufism (especially of Mansur al-Hallaj), which defined his conceptualizations and embodiments of hospitality and desire. Massignon’s student Corbin would also turn to the traditions of Sufism, Shi‘a thought, and metaphysics to grapple with notions of vision or theophany in his intellectual work. Finally, Christian Jambet, a student of Corbin, and a Maoist atheist would turn to the revolutionary history of the Alamut and Nizari Ismailis, as well as Mulla Sadra, to think through ideas of political change, eschatology, and resurrection. Throughout these rich and detailed chapters, one finds a textured discussion of the diverse ways in which esoteric Islam defined the intellectual lives and projects of twentieth and twenty-first century France. The book will be of interest to those who think and write about esoteric Islam, Islam in the west, Islamic and French philosophy, Shi ‘ism, and Sufism. Shobhana Xavier is an Assistant Professor of Religious Studies at Queen’s University. More details about her research and scholarship may be found here and here. She may be reached at shobhana.xavier@queensu.ca. You can follow her on Twitter via @shobhanaxavier. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion
In his new book Esoteric Islam in Modern French Thought: Massignon, Corbin, Jambet (Bloomsbury Academic Press, 2021) Ziad Elmarsafy maps the intellectual and personal genealogies of three French specialists of Islam, Louis Massignon, Henry Corbin, and Christian Jambet and the ways in which esoteric Islam, be it Sufism, Shi‘ism and/or Islamic philosophy informed their academic projects and worldviews. The first chapter situates Massignon’s travels (i.e., Iraq) and his studies of Arabic and Sufism (especially of Mansur al-Hallaj), which defined his conceptualizations and embodiments of hospitality and desire. Massignon’s student Corbin would also turn to the traditions of Sufism, Shi‘a thought, and metaphysics to grapple with notions of vision or theophany in his intellectual work. Finally, Christian Jambet, a student of Corbin, and a Maoist atheist would turn to the revolutionary history of the Alamut and Nizari Ismailis, as well as Mulla Sadra, to think through ideas of political change, eschatology, and resurrection. Throughout these rich and detailed chapters, one finds a textured discussion of the diverse ways in which esoteric Islam defined the intellectual lives and projects of twentieth and twenty-first century France. The book will be of interest to those who think and write about esoteric Islam, Islam in the west, Islamic and French philosophy, Shi ‘ism, and Sufism. Shobhana Xavier is an Assistant Professor of Religious Studies at Queen’s University. More details about her research and scholarship may be found here and here. She may be reached at shobhana.xavier@queensu.ca. You can follow her on Twitter via @shobhanaxavier. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies
In his new book Esoteric Islam in Modern French Thought: Massignon, Corbin, Jambet (Bloomsbury Academic Press, 2021) Ziad Elmarsafy maps the intellectual and personal genealogies of three French specialists of Islam, Louis Massignon, Henry Corbin, and Christian Jambet and the ways in which esoteric Islam, be it Sufism, Shi‘ism and/or Islamic philosophy informed their academic projects and worldviews. The first chapter situates Massignon’s travels (i.e., Iraq) and his studies of Arabic and Sufism (especially of Mansur al-Hallaj), which defined his conceptualizations and embodiments of hospitality and desire. Massignon’s student Corbin would also turn to the traditions of Sufism, Shi‘a thought, and metaphysics to grapple with notions of vision or theophany in his intellectual work. Finally, Christian Jambet, a student of Corbin, and a Maoist atheist would turn to the revolutionary history of the Alamut and Nizari Ismailis, as well as Mulla Sadra, to think through ideas of political change, eschatology, and resurrection. Throughout these rich and detailed chapters, one finds a textured discussion of the diverse ways in which esoteric Islam defined the intellectual lives and projects of twentieth and twenty-first century France. The book will be of interest to those who think and write about esoteric Islam, Islam in the west, Islamic and French philosophy, Shi ‘ism, and Sufism. Shobhana Xavier is an Assistant Professor of Religious Studies at Queen’s University. More details about her research and scholarship may be found here and here. She may be reached at shobhana.xavier@queensu.ca. You can follow her on Twitter via @shobhanaxavier. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history
In his new book Esoteric Islam in Modern French Thought: Massignon, Corbin, Jambet (Bloomsbury Academic Press, 2021) Ziad Elmarsafy maps the intellectual and personal genealogies of three French specialists of Islam, Louis Massignon, Henry Corbin, and Christian Jambet and the ways in which esoteric Islam, be it Sufism, Shi‘ism and/or Islamic philosophy informed their academic projects and worldviews. The first chapter situates Massignon’s travels (i.e., Iraq) and his studies of Arabic and Sufism (especially of Mansur al-Hallaj), which defined his conceptualizations and embodiments of hospitality and desire. Massignon’s student Corbin would also turn to the traditions of Sufism, Shi‘a thought, and metaphysics to grapple with notions of vision or theophany in his intellectual work. Finally, Christian Jambet, a student of Corbin, and a Maoist atheist would turn to the revolutionary history of the Alamut and Nizari Ismailis, as well as Mulla Sadra, to think through ideas of political change, eschatology, and resurrection. Throughout these rich and detailed chapters, one finds a textured discussion of the diverse ways in which esoteric Islam defined the intellectual lives and projects of twentieth and twenty-first century France. The book will be of interest to those who think and write about esoteric Islam, Islam in the west, Islamic and French philosophy, Shi ‘ism, and Sufism. Shobhana Xavier is an Assistant Professor of Religious Studies at Queen’s University. More details about her research and scholarship may be found here and here. She may be reached at shobhana.xavier@queensu.ca. You can follow her on Twitter via @shobhanaxavier. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
In his new book Esoteric Islam in Modern French Thought: Massignon, Corbin, Jambet (Bloomsbury Academic Press, 2021) Ziad Elmarsafy maps the intellectual and personal genealogies of three French specialists of Islam, Louis Massignon, Henry Corbin, and Christian Jambet and the ways in which esoteric Islam, be it Sufism, Shi‘ism and/or Islamic philosophy informed their academic projects and worldviews. The first chapter situates Massignon’s travels (i.e., Iraq) and his studies of Arabic and Sufism (especially of Mansur al-Hallaj), which defined his conceptualizations and embodiments of hospitality and desire. Massignon’s student Corbin would also turn to the traditions of Sufism, Shi‘a thought, and metaphysics to grapple with notions of vision or theophany in his intellectual work. Finally, Christian Jambet, a student of Corbin, and a Maoist atheist would turn to the revolutionary history of the Alamut and Nizari Ismailis, as well as Mulla Sadra, to think through ideas of political change, eschatology, and resurrection. Throughout these rich and detailed chapters, one finds a textured discussion of the diverse ways in which esoteric Islam defined the intellectual lives and projects of twentieth and twenty-first century France. The book will be of interest to those who think and write about esoteric Islam, Islam in the west, Islamic and French philosophy, Shi ‘ism, and Sufism. Shobhana Xavier is an Assistant Professor of Religious Studies at Queen’s University. More details about her research and scholarship may be found here and here. She may be reached at shobhana.xavier@queensu.ca. You can follow her on Twitter via @shobhanaxavier. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/french-studies
In his new book Esoteric Islam in Modern French Thought: Massignon, Corbin, Jambet (Bloomsbury Academic Press, 2021) Ziad Elmarsafy maps the intellectual and personal genealogies of three French specialists of Islam, Louis Massignon, Henry Corbin, and Christian Jambet and the ways in which esoteric Islam, be it Sufism, Shi‘ism and/or Islamic philosophy informed their academic projects and worldviews. The first chapter situates Massignon’s travels (i.e., Iraq) and his studies of Arabic and Sufism (especially of Mansur al-Hallaj), which defined his conceptualizations and embodiments of hospitality and desire. Massignon’s student Corbin would also turn to the traditions of Sufism, Shi‘a thought, and metaphysics to grapple with notions of vision or theophany in his intellectual work. Finally, Christian Jambet, a student of Corbin, and a Maoist atheist would turn to the revolutionary history of the Alamut and Nizari Ismailis, as well as Mulla Sadra, to think through ideas of political change, eschatology, and resurrection. Throughout these rich and detailed chapters, one finds a textured discussion of the diverse ways in which esoteric Islam defined the intellectual lives and projects of twentieth and twenty-first century France. The book will be of interest to those who think and write about esoteric Islam, Islam in the west, Islamic and French philosophy, Shi ‘ism, and Sufism. Shobhana Xavier is an Assistant Professor of Religious Studies at Queen’s University. More details about her research and scholarship may be found here and here. She may be reached at shobhana.xavier@queensu.ca. You can follow her on Twitter via @shobhanaxavier. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/islamic-studies
It is no easy task to survey and present a comprehensive history of philosophy of an entire intellectual tradition to a broad public audience without compromising on the scholarly rigor demanded by that history’s nuances. In an ambitious endeavor to do precisely that with the Islamic tradition, Peter Adamson masterfully shows how it can be done. His work, Philosophy in the Islamic World: A History of Philosophy Without Any Gaps (Oxford University Press, 2018) forms the third volume of a larger series of books comprising Adamson’s oeuvre on the history of philosophy and serves as an excellent starting point for anyone interested in the subject. By covering a geographical territory spanning from Spain to South Asia; a temporal chronology running from the formations of philosophy in the Islamic world up to the modern period; and an intellectual arena incorporating Christian and Jewish thinkers; Adamson takes readers on a vivid – and accessible – journey through the intricate landscape of the philosophical world of Islam. In the process, he discusses crucial historical questions around translation movements, decline narratives, and the broader intellectual frameworks that have shaped the contours of how philosophy in the Islamic world has been viewed. From Avicenna to Ibn ‘Arabi, Maimonides to Saadia Gaon, Al-Ghazali to Mulla Sadra, Fatema Mernissi to Muhammad Iqbal, there is never a dull moment as Adamson shows us how these and other thinkers drew from and diverged from one another. Divided chronologically into three parts – “The Formative Period,” “Andalusia,” and “Later Traditions – and split into 62 brief chapters, with a generous list of further readings at the end, Adamson’s work will prove to be a useful resource both for the non-specialist seeking to expand their horizons and for the specialist seeking to write and teach on the subject. Asad Dandia is a graduate student of Islamic Studies at Columbia University. Learn more about your ad choices. Visit megaphone.fm/adchoices
It is no easy task to survey and present a comprehensive history of philosophy of an entire intellectual tradition to a broad public audience without compromising on the scholarly rigor demanded by that history’s nuances. In an ambitious endeavor to do precisely that with the Islamic tradition, Peter Adamson masterfully shows how it can be done. His work, Philosophy in the Islamic World: A History of Philosophy Without Any Gaps (Oxford University Press, 2018) forms the third volume of a larger series of books comprising Adamson’s oeuvre on the history of philosophy and serves as an excellent starting point for anyone interested in the subject. By covering a geographical territory spanning from Spain to South Asia; a temporal chronology running from the formations of philosophy in the Islamic world up to the modern period; and an intellectual arena incorporating Christian and Jewish thinkers; Adamson takes readers on a vivid – and accessible – journey through the intricate landscape of the philosophical world of Islam. In the process, he discusses crucial historical questions around translation movements, decline narratives, and the broader intellectual frameworks that have shaped the contours of how philosophy in the Islamic world has been viewed. From Avicenna to Ibn ‘Arabi, Maimonides to Saadia Gaon, Al-Ghazali to Mulla Sadra, Fatema Mernissi to Muhammad Iqbal, there is never a dull moment as Adamson shows us how these and other thinkers drew from and diverged from one another. Divided chronologically into three parts – “The Formative Period,” “Andalusia,” and “Later Traditions – and split into 62 brief chapters, with a generous list of further readings at the end, Adamson’s work will prove to be a useful resource both for the non-specialist seeking to expand their horizons and for the specialist seeking to write and teach on the subject. Asad Dandia is a graduate student of Islamic Studies at Columbia University. Learn more about your ad choices. Visit megaphone.fm/adchoices
It is no easy task to survey and present a comprehensive history of philosophy of an entire intellectual tradition to a broad public audience without compromising on the scholarly rigor demanded by that history's nuances. In an ambitious endeavor to do precisely that with the Islamic tradition, Peter Adamson masterfully shows how it can be done. His work, Philosophy in the Islamic World: A History of Philosophy Without Any Gaps (Oxford University Press, 2018) forms the third volume of a larger series of books comprising Adamson's oeuvre on the history of philosophy and serves as an excellent starting point for anyone interested in the subject. By covering a geographical territory spanning from Spain to South Asia; a temporal chronology running from the formations of philosophy in the Islamic world up to the modern period; and an intellectual arena incorporating Christian and Jewish thinkers; Adamson takes readers on a vivid – and accessible – journey through the intricate landscape of the philosophical world of Islam. In the process, he discusses crucial historical questions around translation movements, decline narratives, and the broader intellectual frameworks that have shaped the contours of how philosophy in the Islamic world has been viewed. From Avicenna to Ibn ‘Arabi, Maimonides to Saadia Gaon, Al-Ghazali to Mulla Sadra, Fatema Mernissi to Muhammad Iqbal, there is never a dull moment as Adamson shows us how these and other thinkers drew from and diverged from one another. Divided chronologically into three parts – “The Formative Period,” “Andalusia,” and “Later Traditions – and split into 62 brief chapters, with a generous list of further readings at the end, Adamson's work will prove to be a useful resource both for the non-specialist seeking to expand their horizons and for the specialist seeking to write and teach on the subject. Asad Dandia is a graduate student of Islamic Studies at Columbia University.
It is no easy task to survey and present a comprehensive history of philosophy of an entire intellectual tradition to a broad public audience without compromising on the scholarly rigor demanded by that history’s nuances. In an ambitious endeavor to do precisely that with the Islamic tradition, Peter Adamson masterfully shows how it can be done. His work, Philosophy in the Islamic World: A History of Philosophy Without Any Gaps (Oxford University Press, 2018) forms the third volume of a larger series of books comprising Adamson’s oeuvre on the history of philosophy and serves as an excellent starting point for anyone interested in the subject. By covering a geographical territory spanning from Spain to South Asia; a temporal chronology running from the formations of philosophy in the Islamic world up to the modern period; and an intellectual arena incorporating Christian and Jewish thinkers; Adamson takes readers on a vivid – and accessible – journey through the intricate landscape of the philosophical world of Islam. In the process, he discusses crucial historical questions around translation movements, decline narratives, and the broader intellectual frameworks that have shaped the contours of how philosophy in the Islamic world has been viewed. From Avicenna to Ibn ‘Arabi, Maimonides to Saadia Gaon, Al-Ghazali to Mulla Sadra, Fatema Mernissi to Muhammad Iqbal, there is never a dull moment as Adamson shows us how these and other thinkers drew from and diverged from one another. Divided chronologically into three parts – “The Formative Period,” “Andalusia,” and “Later Traditions – and split into 62 brief chapters, with a generous list of further readings at the end, Adamson’s work will prove to be a useful resource both for the non-specialist seeking to expand their horizons and for the specialist seeking to write and teach on the subject. Asad Dandia is a graduate student of Islamic Studies at Columbia University. Learn more about your ad choices. Visit megaphone.fm/adchoices
It is no easy task to survey and present a comprehensive history of philosophy of an entire intellectual tradition to a broad public audience without compromising on the scholarly rigor demanded by that history's nuances. In an ambitious endeavor to do precisely that with the Islamic tradition, Peter Adamson masterfully shows how it can be done. His work, Philosophy in the Islamic World: A History of Philosophy Without Any Gaps (Oxford University Press, 2018) forms the third volume of a larger series of books comprising Adamson's oeuvre on the history of philosophy and serves as an excellent starting point for anyone interested in the subject. By covering a geographical territory spanning from Spain to South Asia; a temporal chronology running from the formations of philosophy in the Islamic world up to the modern period; and an intellectual arena incorporating Christian and Jewish thinkers; Adamson takes readers on a vivid – and accessible – journey through the intricate landscape of the philosophical world of Islam. In the process, he discusses crucial historical questions around translation movements, decline narratives, and the broader intellectual frameworks that have shaped the contours of how philosophy in the Islamic world has been viewed. From Avicenna to Ibn ‘Arabi, Maimonides to Saadia Gaon, Al-Ghazali to Mulla Sadra, Fatema Mernissi to Muhammad Iqbal, there is never a dull moment as Adamson shows us how these and other thinkers drew from and diverged from one another. Divided chronologically into three parts – “The Formative Period,” “Andalusia,” and “Later Traditions – and split into 62 brief chapters, with a generous list of further readings at the end, Adamson's work will prove to be a useful resource both for the non-specialist seeking to expand their horizons and for the specialist seeking to write and teach on the subject. Asad Dandia is a graduate student of Islamic Studies at Columbia University.
It is no easy task to survey and present a comprehensive history of philosophy of an entire intellectual tradition to a broad public audience without compromising on the scholarly rigor demanded by that history’s nuances. In an ambitious endeavor to do precisely that with the Islamic tradition, Peter Adamson masterfully shows how it can be done. His work, Philosophy in the Islamic World: A History of Philosophy Without Any Gaps (Oxford University Press, 2018) forms the third volume of a larger series of books comprising Adamson’s oeuvre on the history of philosophy and serves as an excellent starting point for anyone interested in the subject. By covering a geographical territory spanning from Spain to South Asia; a temporal chronology running from the formations of philosophy in the Islamic world up to the modern period; and an intellectual arena incorporating Christian and Jewish thinkers; Adamson takes readers on a vivid – and accessible – journey through the intricate landscape of the philosophical world of Islam. In the process, he discusses crucial historical questions around translation movements, decline narratives, and the broader intellectual frameworks that have shaped the contours of how philosophy in the Islamic world has been viewed. From Avicenna to Ibn ‘Arabi, Maimonides to Saadia Gaon, Al-Ghazali to Mulla Sadra, Fatema Mernissi to Muhammad Iqbal, there is never a dull moment as Adamson shows us how these and other thinkers drew from and diverged from one another. Divided chronologically into three parts – “The Formative Period,” “Andalusia,” and “Later Traditions – and split into 62 brief chapters, with a generous list of further readings at the end, Adamson’s work will prove to be a useful resource both for the non-specialist seeking to expand their horizons and for the specialist seeking to write and teach on the subject. Asad Dandia is a graduate student of Islamic Studies at Columbia University. Learn more about your ad choices. Visit megaphone.fm/adchoices
It is no easy task to survey and present a comprehensive history of philosophy of an entire intellectual tradition to a broad public audience without compromising on the scholarly rigor demanded by that history’s nuances. In an ambitious endeavor to do precisely that with the Islamic tradition, Peter Adamson masterfully shows how it can be done. His work, Philosophy in the Islamic World: A History of Philosophy Without Any Gaps (Oxford University Press, 2018) forms the third volume of a larger series of books comprising Adamson’s oeuvre on the history of philosophy and serves as an excellent starting point for anyone interested in the subject. By covering a geographical territory spanning from Spain to South Asia; a temporal chronology running from the formations of philosophy in the Islamic world up to the modern period; and an intellectual arena incorporating Christian and Jewish thinkers; Adamson takes readers on a vivid – and accessible – journey through the intricate landscape of the philosophical world of Islam. In the process, he discusses crucial historical questions around translation movements, decline narratives, and the broader intellectual frameworks that have shaped the contours of how philosophy in the Islamic world has been viewed. From Avicenna to Ibn ‘Arabi, Maimonides to Saadia Gaon, Al-Ghazali to Mulla Sadra, Fatema Mernissi to Muhammad Iqbal, there is never a dull moment as Adamson shows us how these and other thinkers drew from and diverged from one another. Divided chronologically into three parts – “The Formative Period,” “Andalusia,” and “Later Traditions – and split into 62 brief chapters, with a generous list of further readings at the end, Adamson’s work will prove to be a useful resource both for the non-specialist seeking to expand their horizons and for the specialist seeking to write and teach on the subject. Asad Dandia is a graduate student of Islamic Studies at Columbia University. Learn more about your ad choices. Visit megaphone.fm/adchoices
It is no easy task to survey and present a comprehensive history of philosophy of an entire intellectual tradition to a broad public audience without compromising on the scholarly rigor demanded by that history’s nuances. In an ambitious endeavor to do precisely that with the Islamic tradition, Peter Adamson masterfully shows how it can be done. His work, Philosophy in the Islamic World: A History of Philosophy Without Any Gaps (Oxford University Press, 2018) forms the third volume of a larger series of books comprising Adamson’s oeuvre on the history of philosophy and serves as an excellent starting point for anyone interested in the subject. By covering a geographical territory spanning from Spain to South Asia; a temporal chronology running from the formations of philosophy in the Islamic world up to the modern period; and an intellectual arena incorporating Christian and Jewish thinkers; Adamson takes readers on a vivid – and accessible – journey through the intricate landscape of the philosophical world of Islam. In the process, he discusses crucial historical questions around translation movements, decline narratives, and the broader intellectual frameworks that have shaped the contours of how philosophy in the Islamic world has been viewed. From Avicenna to Ibn ‘Arabi, Maimonides to Saadia Gaon, Al-Ghazali to Mulla Sadra, Fatema Mernissi to Muhammad Iqbal, there is never a dull moment as Adamson shows us how these and other thinkers drew from and diverged from one another. Divided chronologically into three parts – “The Formative Period,” “Andalusia,” and “Later Traditions – and split into 62 brief chapters, with a generous list of further readings at the end, Adamson’s work will prove to be a useful resource both for the non-specialist seeking to expand their horizons and for the specialist seeking to write and teach on the subject. Asad Dandia is a graduate student of Islamic Studies at Columbia University. Learn more about your ad choices. Visit megaphone.fm/adchoices
It is no easy task to survey and present a comprehensive history of philosophy of an entire intellectual tradition to a broad public audience without compromising on the scholarly rigor demanded by that history’s nuances. In an ambitious endeavor to do precisely that with the Islamic tradition, Peter Adamson masterfully shows how it can be done. His work, Philosophy in the Islamic World: A History of Philosophy Without Any Gaps (Oxford University Press, 2018) forms the third volume of a larger series of books comprising Adamson’s oeuvre on the history of philosophy and serves as an excellent starting point for anyone interested in the subject. By covering a geographical territory spanning from Spain to South Asia; a temporal chronology running from the formations of philosophy in the Islamic world up to the modern period; and an intellectual arena incorporating Christian and Jewish thinkers; Adamson takes readers on a vivid – and accessible – journey through the intricate landscape of the philosophical world of Islam. In the process, he discusses crucial historical questions around translation movements, decline narratives, and the broader intellectual frameworks that have shaped the contours of how philosophy in the Islamic world has been viewed. From Avicenna to Ibn ‘Arabi, Maimonides to Saadia Gaon, Al-Ghazali to Mulla Sadra, Fatema Mernissi to Muhammad Iqbal, there is never a dull moment as Adamson shows us how these and other thinkers drew from and diverged from one another. Divided chronologically into three parts – “The Formative Period,” “Andalusia,” and “Later Traditions – and split into 62 brief chapters, with a generous list of further readings at the end, Adamson’s work will prove to be a useful resource both for the non-specialist seeking to expand their horizons and for the specialist seeking to write and teach on the subject. Asad Dandia is a graduate student of Islamic Studies at Columbia University. Learn more about your ad choices. Visit megaphone.fm/adchoices
This Week in the Middle East with William Morris of the Next Century Foundation
The West knows Rumi well enough - but other philosophers from the World of Islam are long forgotten Men such as Mulla Sadra, the great Medieval Islamic philosopher.Support the show (https://www.justgiving.com/tncf)
Philosopher Dr Muhammad Kamal talks about the writings of preeminent 16th century Muslim philosopher Mulla Sadra, who grappled with concepts of change and constancy. Mulla Sadra, who lived and worked in Persia, sought to answer questions like "Is everything changing continuously?" and "Why do we continue to recognize people and objects as if there were unchanging identities attached to them?". Presented by Clement Paligaru. Transcript available here. More information about this and other episodes of this podcast series is found here.An Asia Institute podcast, produced by Profactual.com.
Sajjad Rizvi talks to Peter about Mullā Ṣadrā's views on eternity, God's knowledge and the afterlife.
Mullā Ṣadrā proposes that all things are like sharks: in constant motion.
Mullā Ṣadrā, greatest thinker of early modern Iran, unveils his radical new understanding of existence.
What is the relationship between philosophy, mysticism, and scripture in the Islamic tradition? Mohammed Rustom, Associate Professor of Islamic Studies at Carleton University, has been thinking about this question for years. His intellectual curiosity is thoroughly explored in his book The Triumph of Mercy: Philosophy and Scripture in Mulla Sadra (SUNY Press, 2012). Rustom introduces us to Muhammad b. Ibrahim al-Shirazi (d. 1640), better known as Mulla Sadra, and his theory of scriptural hermeneutics developed most explicitly in his book, The Keys to the Unseen (Mafatih al-ghayb). Through his reading of Mulla Sadra Rustom was trying to gather what kind of interpretive framework constituted a philosophical approach to the Qur’an. In The Triumph of Mercy, the Tafsir Surat al-Fatiha, a commentary on the opening chapter of the Qur’an, is used as a touchstone for exploring Mulla Sadra’s metaphysics, cosmology, theology, and soteriology. Through this study we see how Mulla Sadra was indebted to earlier figures in the Islamic intellectual tradition, such as Suhrawardi (1154-91) and Ibn al-Arabi (d. 1240). In my conversation with Rustom we discuss Islamic philosophy, the tafsir tradition, practical hermeneutics, God’s Essence and Attributes, the Muhammadan Reality, notions of existence or being, the significance of praise, and ideas about salvation, punishment, and hell. Our conversation also demonstrates how contemporary intellectual traditions are built through Rustom’s clear admiration for his mentors, such as Todd Lawson, William Chittick, and Michael Marmura. Learn more about your ad choices. Visit megaphone.fm/adchoices
What is the relationship between philosophy, mysticism, and scripture in the Islamic tradition? Mohammed Rustom, Associate Professor of Islamic Studies at Carleton University, has been thinking about this question for years. His intellectual curiosity is thoroughly explored in his book The Triumph of Mercy: Philosophy and Scripture in Mulla Sadra (SUNY Press, 2012). Rustom introduces us to Muhammad b. Ibrahim al-Shirazi (d. 1640), better known as Mulla Sadra, and his theory of scriptural hermeneutics developed most explicitly in his book, The Keys to the Unseen (Mafatih al-ghayb). Through his reading of Mulla Sadra Rustom was trying to gather what kind of interpretive framework constituted a philosophical approach to the Qur’an. In The Triumph of Mercy, the Tafsir Surat al-Fatiha, a commentary on the opening chapter of the Qur’an, is used as a touchstone for exploring Mulla Sadra’s metaphysics, cosmology, theology, and soteriology. Through this study we see how Mulla Sadra was indebted to earlier figures in the Islamic intellectual tradition, such as Suhrawardi (1154-91) and Ibn al-Arabi (d. 1240). In my conversation with Rustom we discuss Islamic philosophy, the tafsir tradition, practical hermeneutics, God’s Essence and Attributes, the Muhammadan Reality, notions of existence or being, the significance of praise, and ideas about salvation, punishment, and hell. Our conversation also demonstrates how contemporary intellectual traditions are built through Rustom’s clear admiration for his mentors, such as Todd Lawson, William Chittick, and Michael Marmura. Learn more about your ad choices. Visit megaphone.fm/adchoices
What is the relationship between philosophy, mysticism, and scripture in the Islamic tradition? Mohammed Rustom, Associate Professor of Islamic Studies at Carleton University, has been thinking about this question for years. His intellectual curiosity is thoroughly explored in his book The Triumph of Mercy: Philosophy and Scripture in Mulla Sadra (SUNY Press, 2012). Rustom introduces us to Muhammad b. Ibrahim al-Shirazi (d. 1640), better known as Mulla Sadra, and his theory of scriptural hermeneutics developed most explicitly in his book, The Keys to the Unseen (Mafatih al-ghayb). Through his reading of Mulla Sadra Rustom was trying to gather what kind of interpretive framework constituted a philosophical approach to the Qur’an. In The Triumph of Mercy, the Tafsir Surat al-Fatiha, a commentary on the opening chapter of the Qur’an, is used as a touchstone for exploring Mulla Sadra’s metaphysics, cosmology, theology, and soteriology. Through this study we see how Mulla Sadra was indebted to earlier figures in the Islamic intellectual tradition, such as Suhrawardi (1154-91) and Ibn al-Arabi (d. 1240). In my conversation with Rustom we discuss Islamic philosophy, the tafsir tradition, practical hermeneutics, God’s Essence and Attributes, the Muhammadan Reality, notions of existence or being, the significance of praise, and ideas about salvation, punishment, and hell. Our conversation also demonstrates how contemporary intellectual traditions are built through Rustom’s clear admiration for his mentors, such as Todd Lawson, William Chittick, and Michael Marmura. Learn more about your ad choices. Visit megaphone.fm/adchoices
What is the relationship between philosophy, mysticism, and scripture in the Islamic tradition? Mohammed Rustom, Associate Professor of Islamic Studies at Carleton University, has been thinking about this question for years. His intellectual curiosity is thoroughly explored in his book The Triumph of Mercy: Philosophy and Scripture in Mulla Sadra (SUNY Press, 2012). Rustom introduces us to Muhammad b. Ibrahim al-Shirazi (d. 1640), better known as Mulla Sadra, and his theory of scriptural hermeneutics developed most explicitly in his book, The Keys to the Unseen (Mafatih al-ghayb). Through his reading of Mulla Sadra Rustom was trying to gather what kind of interpretive framework constituted a philosophical approach to the Qur’an. In The Triumph of Mercy, the Tafsir Surat al-Fatiha, a commentary on the opening chapter of the Qur’an, is used as a touchstone for exploring Mulla Sadra’s metaphysics, cosmology, theology, and soteriology. Through this study we see how Mulla Sadra was indebted to earlier figures in the Islamic intellectual tradition, such as Suhrawardi (1154-91) and Ibn al-Arabi (d. 1240). In my conversation with Rustom we discuss Islamic philosophy, the tafsir tradition, practical hermeneutics, God’s Essence and Attributes, the Muhammadan Reality, notions of existence or being, the significance of praise, and ideas about salvation, punishment, and hell. Our conversation also demonstrates how contemporary intellectual traditions are built through Rustom’s clear admiration for his mentors, such as Todd Lawson, William Chittick, and Michael Marmura. Learn more about your ad choices. Visit megaphone.fm/adchoices
What is the relationship between philosophy, mysticism, and scripture in the Islamic tradition? Mohammed Rustom, Associate Professor of Islamic Studies at Carleton University, has been thinking about this question for years. His intellectual curiosity is thoroughly explored in his book The Triumph of Mercy: Philosophy and Scripture in Mulla Sadra (SUNY Press, 2012). Rustom introduces us to Muhammad b. Ibrahim al-Shirazi (d. 1640), better known as Mulla Sadra, and his theory of scriptural hermeneutics developed most explicitly in his book, The Keys to the Unseen (Mafatih al-ghayb). Through his reading of Mulla Sadra Rustom was trying to gather what kind of interpretive framework constituted a philosophical approach to the Qur’an. In The Triumph of Mercy, the Tafsir Surat al-Fatiha, a commentary on the opening chapter of the Qur’an, is used as a touchstone for exploring Mulla Sadra’s metaphysics, cosmology, theology, and soteriology. Through this study we see how Mulla Sadra was indebted to earlier figures in the Islamic intellectual tradition, such as Suhrawardi (1154-91) and Ibn al-Arabi (d. 1240). In my conversation with Rustom we discuss Islamic philosophy, the tafsir tradition, practical hermeneutics, God’s Essence and Attributes, the Muhammadan Reality, notions of existence or being, the significance of praise, and ideas about salvation, punishment, and hell. Our conversation also demonstrates how contemporary intellectual traditions are built through Rustom’s clear admiration for his mentors, such as Todd Lawson, William Chittick, and Michael Marmura. Learn more about your ad choices. Visit megaphone.fm/adchoices
© 2020-2025 Ivy Podcast Discovery LLC
