Seyyed Hossein Nasr

[The whole volume of the special issue is accessible in open access here: https://www.cini.it/en/publications/religiographies-vol-3-no-2-2024]

The thought of the Andalusian Muslim and mystical scholar Ibn
ʿArabi (1165–1240)1 has played a significant role in various forms
of reinvention of Islam across the centuries. His ideas have been the
object of multiple religiopolitical appropriations, sometimes at the state
level, as in Rasulid Yemen, the Ottoman Empire, or Mughal India.2 Yet
above all, his ideas have inspired a great number of thinkers and actors
within Islam who have discovered in his work a conceptual resource
for addressing the challenges of their time.
[...]
The articles presented here reflect the breadth of these
possibilities: from the paradoxical articulation between the quest for
individual freedom and conformity to the Shariʿa in the work of the
Swedish Muslim painter and journalist Ivan Aguéli (1869–1917, dis-
cussed in this issue by Gregory Vandamme); to the re-foundation of a
metaphysical system by the Malaysian philosopher Syed Muhammad
Naquib Al-Attas (b. 1931, discussed by Fadila Ezzat); from the critique
of Modern Western thought by the Pakistani literary critic and writer
Muhammad Hasan Askari (1919–1978, discussed by Hadi Fakhoury)
and the Iranian philosopher Ahmad Fardid (1904/10–1994, discussed
by Ahmad Bostani and Rasoul Namazi)—the former tinged with the
Traditionalist conception inherited from the French Muslim philos-
opher and metaphysician René Guénon (1886–1951), the latter influ-
enced by Heideggerian philosophy—to the humanistic spirituality of
the Moroccan anthropologist and intellectual Faouzi Skali (b. 1953,
discussed by Ricarda Stegmann) and the traditional conservatism of
the American-born Sufi shaykh Nuh Keller (b. 1954, discussed by El-
vira Kulieva). Each of these reinventions of Ibn ʿArabi’s thought is, in
itself, a reinvention of Islam.

This article examines how the work of the Andalusian Sufi Ibn ʿArabi (1165-1240) became a site of contention between two influential contemporary interpretations of Sufism. This dissension involved the pioneering French scholar of Islamic philosophy, Henry Corbin (1903-1978), author of the book Creative Imagination in the Sufism of Ibn ʿArabi (1958), and the Urdu literary critic, Muhammad Hasan Askari (1919-1978). In 1963, the French periodical Revue de métaphysique et de morale published a polemical essay by Askari, titled "East and West: Ibn ʿArabi and Kierkegaard," provoking a scathing response from Corbin. In his essay, Askari, an early proponent of Urdu literary modernism who later espoused anti-Western and Islamic conservative views, claimed to represent the positions of René Guénon (1886-1951), the French metaphysician who inspired the Traditionalist school of thought as well as Akbarian studies. In his response, Corbin criticized Askari's dogmatic "Guénonism" and its rationalistic distortions of Ibn ʿArabi. Thus, while looking at a significant episode in the reception of Ibn ʿArabi in the twentieth century, this article reconsiders a prevalent view that associates Corbin with Guénonian Traditionalism.

Seyyed Hossein Nasr is one of the most renowned Islamic thinkers of the modern era. He has been a professor of Islamic Studies at George Washington University for the past forty years and is the author of over fifty books and over five hundred articles. Nasr’s works cover a range of topics relating to the Islamic tradition; however, he is most well-known for his works on Islamic mysticism and philosophy. Additionally, he is also firmly committed to the perennial school of philosophy and thus is a rigorous defender of traditionalist thought, as well as a severe critic of modernism.
One aspect of modernism that Nasr is severely critical of is its conception of science, which we now call modern science. For Nasr, modern science is the study of the natural world that is immersed in empiricism and rationalism which is incapable of telling us anything beyond the phenomenal aspects of reality. For Nasr, the modernist approach to science paints an incomplete picture of reality and has led to both theoretical errors and practical consequences. The challenges raised by Nasr can be broken down into three categories, which will be the focus of this paper. The first are critiques that are epistemic in nature. Among these are Nasr’s remarks regarding the purely quantitative nature of modern science, the fact that it is completely wedded to rationalism and that it is often viewed as the only valid means of acquiring knowledge. The second category relates to metaphysical considerations. The picture of reality painted by modern science is materialistic and reductionist, consisting of only a single level of manifestation. Nasr highlights that this is in stark contrast to the traditional understanding, where reality has multiple levels of manifestation of which the physical world is but one. The final category of criticism is ethical. Nasr comments that modern science holds a profane understanding of nature and has only recently become somewhat concerned with how it is applied. His most elaborate exposition on this area of criticism has been on the on-going ecological crisis, which he has been writing about since the 1960s.
This paper will present an overview of Nasr’s critique of science as per the modernist understanding of the term i.e. ‘modern science’. This will be done by paying particular attention to the three aforementioned areas of criticism.

Juist in de klimaatcrisis is geschiedschrijving essentieel, want een historisch perspectief kan veranderingen bij uitstek helpen vatten. Maar de geschiedschrijving is net als het maatschappelijk debat vastgelopen in twee verhalen: aan de ene kant een optimistisch verhaal van economische en technologische vooruitgang, aan de andere kant een pessimistische visie van sociaal en ecologisch verval. Beide perspectieven schieten tekort om de huidige uitdagingen aan te pakken.
    Door ons opnieuw te aarden in het verleden krijgen we zicht op een uitweg uit deze impasse. Nederland biedt een uniek vertrekpunt om een nieuw perspectief te ontwikkelen op de relatie tussen mens en milieu en de manier waarop mensen zich met de wereld ver weg en dichtbij hebben verbonden. In onze geschiedenis van polders, dijken, landbouw en scheepvaart zijn mens en natuur niet te scheiden. Turf, windkracht, kolen, olie en gas waren essentieel. Bovendien is Nederlandse geschiedenis vervlochten met alle delen van de wereld, bovenal in de koloniale geschiedenis. Daarom kunnen we niet om de vraag naar postkoloniale rechtvaardigheid heen.
    De klimaatcrisis raakt de hele wereld, maar iedere plaats anders. We hoeven daarom niet te wachten op internationale doorbraken, maar kunnen dichtbij huis beginnen. De geschiedenis van duurzaamheid in Nederland laat zien welke keuzes mensen maakten in de omgang met mens en milieu. Deze geschiedenis legt de wortels van huidige problemen bloot en onderstreept dat veranderingen steeds bij enkele mensen op een specifieke plek begonnen. Aarden in het verleden helpt om de klimaatcrisis beter te begrijpen, oplossingen kritisch te wegen en onze eigen verantwoordelijkheid onder ogen te zien

This paper is a review of a fundamental book of Christian Wolff [Christian Wolff, Discours préliminaire sur la philosophie en general, Vrin, Paris 2006], witch original Latin title was “Discursus praeliminaris de philosophia in genere”. Our primary aim was to show that the wolffian «philosophy of the absolute certainty» is practically shipwrecked in his idea of metaphysic as a merely immanent rationalistic and scientific discipline, and not as a high contemplative, religious, mystical and «contra-rational» discipline.
Our philosophical reference in this critic was, anyway, the thought of Seyyed Hossein Nasr, that is the traditionalistic idea of metaphysics [Seyyed Hossein Nasr, Conoscenza sacra, Mediterranee, Roma 2021].

Görmek, aynı zamanda bir dil oluşturmak anlamına geliyor. Varlığın, görünenler üzerinden işletilmeye başladığı, Heidegger’in “bir dünya tasviri” olarak baktığı modernite çağında, görsel üzerine kurulan dil ve o dili okumak/görmek meselesini ele alıyoruz. Modernitenin yıktığı ve yeniden ürettiği dünyada, yeni bir dil ihtiyacının her zamankinden fazla olduğunu görmek, çok da zor değil. Bu ihtiyacın nerelerden doğduğunu görmek için, görebildiğimiz/ okuyabildiğimiz kaynaklarla sizleri de buluşturmaya gayret ediyoruz. Bu bağlamda Abdullah Yavuz Altun’un “Basit ve karmaşık bir soru: Modernite’den kopuş mümkün mü?” başlıklı yazısı, Yunus Emre Tozal’ın John Berger’in temalarını kullanarak yazdığı “İnsan Gözünün Gördüğü En Çıplak Gerçek Nedir?” tahlili ve Enver Gülşen’in “İpleri Kesmek: Modern Dönüşüme Bir Bakış Denemesi” isimli yazısı, bu sayının dosya konusunu oluşturuyor. Ekşi Sözlük’ün kurucusu ssg (Sedat Kapanoğlu) ile yaptığımız röportajla da interneti ve sözlüğün arka planında nelerin olup bittiğini konuştuk.

Perennial philosophy holds that there is something hidden in all transcendent matters that does not belong to a particular period of history and to a particular geographical location. Rather, it exists at all times and is transferred from one period to another as a tradition. Therefore, the term tradition in Perennial philosophy is the same as the sacred intellect that lies in the institution of all these transcendent affairs. Among the thinkers who sought to discover the foundations of Perennial philosophy were Seyyed Hossein Nasr and Titus Burckhardt. Perennial philosophy and traditionalist views have always formed the main and deep theories of these two thinkers. It can also be argued that the traditionalist view of the world has influenced all of Nasr and Burckhardt’s scientific theories. What has been studied in this article is the study and analysis of the views and opinions of Seyyed Hossein Nasr and Titus Burckhardt about Perennial philosophy, and the purpose of this researc...

The aim of this paper is to verify, through the analysis of Nasr’s book “Conoscenza Sacra” [Seyyed Hossein Nars, Conoscenza sacra, Mediterranee, Roma 2021], if the traditional though really conceives a explicit ontology. Nasr, however, affirms that in this thought the field of metaphysic overcomes very strongly the field of ontology, so that the letter practically disappears. This affirmation is anyway justified, but she doesn’t have the strength to eliminate the ontology. In contrast in Nasr’s text emerges a very strong traditionalistic ontology. And that is very interesting because the traditionalistic thought is really not aware of this fact.

The aim of this paper is to verify if the “sacred knowledge” could be the basis for a sacred theory of knowing. So, we analysed the book of Seyyed Hossein Nasr [Seyyed Hossein Nars, Conoscenza sacra, Mediterranee, Roma 2021] in search of the items that could justify our thesis.
We compared also this concept of knowing with that one of Nikolaj Losskij [N.O. Lossky, The intuitive basis of knowledge. An epistemological inquiry, Forgotten Books 2018]. This thinker, namely, did develop at begin of the XX century a very convincing post-Kantian theory of knowing, that is based (as the sacred knowing of Nars) on the intellective intuition.

This paper provides a perspective and analysis of the notion of 'redeeming Islam' -Islam as the subject of attempts by others to save it. The paper challenges the contemporary scholarship undertaken in the academy in respect of the Study of Islam whereby such scholarship operates within a context that endorses the agenda of Empire, particularly in regard to the construction of the 'good Muslim' who is consistent with contemporary notions of human rights, pluralism, non-violence and Western modes of thought and being. The 'bad Muslim' is one who does not endorse or support this project. The consequence of this type of scholarship is that it is uncritical and unaware of the context in which it operates as well as the historicopolitical legacy of Muslim societies in relation to colonialism and Western violence. In addition, it ignores the pertinent questions of poverty, sustainable development, and the voices of the marginalisedimportant questions for much of the Muslim and Two Third Worldwhile concentrating on questions that are framed by a Northern context.

First Paragraph: With the death of Fuat Sezgin (1924-2018) not only Turkey, but all of the Islamic world and in fact the fields of Islamic studies and the history of science as a whole have lost one of their great scholars, a person who devoted his whole long life to making Islamic thought and especially the rich treasuries of Arabic manuscripts better known to the world at large. Born in Bitlis and raised in Istanbul, he studied at the University of Istanbul where he had the occasion to work closely with the famous German orientalist Hellmut Ritter under whose guidance he was able to master modern methods of research and scholarship. But he was not a blind follower of Western Islamicists and orientalists. Already in his doctoral thesis which was on al-Bukhārī he demonstrated that in contrast to the views of Western orientalists going back to Goldziher and his students the ḥadīths recorded by al-Bukhārī were not invented in the 3rd/9th century and then attributed to the Prophet of Islam, but went back to the 1st/7th century and the lifetime of the Prophet.

First paragraph:
This book is the fourth volume of a massive anthology, dealing roughly with the period from the 13th to the 16th century. This late medieval period is receiving more and more attention lately, and so this anthology is timely. While previously Nasr and Aminrazavi had stated they would able to complete their project in four volumes, they now write that a fifth part will follow, mostly to cover areas that had to be left out in this volume due to space limitations (p. 1). They limit their fourth volume to around 500 pages, just like the previous volumes.

Perennial philosophy holds that there is something hidden in all transcendent matters that does not belong to a particular period of history and to a particular geographical location. Rather, it exists at all times and is transferred from one period to another as a tradition.Therefore, the term tradition in Perennial philosophy is the same as the sacred intellect that lies in the institution of all these transcendent affairs. Among the thinkers who sought to discover the foundations of Perennial philosophy were Seyyed Hossein Nasr and Titus Burckhardt. Perennial philosophy and traditionalist views have always formed the main and deep theories of these two thinkers. It can also be argued that the traditionalist view of the world has influenced all of Nasr and Burckhardt's scientific theories. What has been studied in this article is the study and analysis of the views and opinions of Seyyed Hossein Nasr and Titus Burckhardt about Perennial philosophy, and the purpose of this research is to extract the basics of Perennial philosophy based on the views of these two thinkers among their works.

The fundamental objective of this research is to explicate the uniqueness of esoteric interpretation in The Study Quran: A New Translation and Commentary (2015) written by Seyyed Hossein Nasr and his team. This library research applies qualitative research methods and an interdisciplinary approach, that is Sufism science. The result unveils that esoteric interpretation tradition in the contemporary era tries not to reduce the esoteric meaning of the Quran to Sufism authority and that every individual has the possibility to interact with the Quran’s esoteric meaning. The uniqueness of moderate esoteric interpretation in The Study Quran helps find new meanings of the Quran as a contemporary perspective in interpreting a text

“Her dergi bir okuldur.” diyordu Cemil Meriç. İnsanlar yetiştirir. Fikirler doğurur. Okul aynı zamanda ekol demekti. Meriç’in en çok yakındığı da, yaşadığı topraklarda bir “gelenek” yani bir “ekol”, bir başka ifadeyle bir “okul” bulunmayışıydı. ‘Okul insanlar’ vardı belki. Tarık Zafer Tunaya’ya en büyük tavsiyesi de buydu. Okullaşan insanlar yetişmesini gözlüyordu, her insanın etrafındakileri büyütmesini, fikirlerle buluşturmasını istiyordu. Yunan’dan, Mısır’a; Kuzey Avrupa’dan Hint’e uzanan bir rotada gezinirken onun zihni, geleneğinden koparılmış bir ülkenin güdük kalışına, “Sen bir azgelişmişsin!” hitabına razı olmuş bir entelijansiyanın çaresizliğine üzülüyordu. 13 Haziran 1987’de öldüğünde, gözleri okumaktan kör olmuştu. Onun dünyası, kitapların dünyasıydı. Jorge Luis Borges’le aynı kaderi paylaşmıştı. Kitaplarla dolu bir kütüphanede yaşayan ‘aydın’ körlükle imtihan edilecekti; Borges buna “Tanrının ironisi” dedi.

Borges körlüğün, “bir yaz akşamı gibi ağır ağır” geldiğini söyler. Şikâyet edilecek bir şey değildir. Zamanla alışır. Meriç de körlüğe alışmıştır bir bakıma. Kızı Ümit Meriç ona kitap okuyarak hayatla arasında bir köprü kurmaya çalışır. Kitap okumayı nefes almak gibi gören Cemil Meriç’in oksijen çadırıdır adeta. Ümit Meriç, “Bilgiye aç bir fırına kürekle kömür atmak” diye niteler bu okuma seanslarını. Doymak bilmeyen bir zihindir Meriç’inki. Beklediği, özlediği, aradığı entelijansiya da böyledir. Günlüklerinde şikâyet ettikleri genelde bu konuda yoğunlaşır; merak etmemek, fikir üretmemek, ezberden öteye geçememek. Dergileri bu nedenle önemsiyor Meriç. Toplumu harekete geçirecek, insanları fikirler etrafında toplayacak, fikir işçiliğini ön plana çıkaracak bir ütopya onunki.

The meridian is one of the most famous great circles imagined on both the celestial sphere and the earth. On the celestial sphere, the altitude of celestial bodies is measured along the meridian with reference to the horizontal coordinates. On the earth, the meridian also shows the local longitude. Methods for determining a meridian of reference and measuring the longitude of different locales on the earth belong to the mathematical geography topics. They have been mentioned in the astronomical works of the Islamic period. All instruments must be aligned on the meridian line of the observer’s location therefore its determination is required for the observation. For this reason, practical methods of finding the meridian line were included in the astronomical works. In hayʾa works of the Islamic astronomy, a chapter entitled “On Finding the meridian line” has been added to the mathematical geography section (hayʾa al-ʾarḍ, lit. “the configuration of the Earth”). In the Almagest, Ptolemy did not discuss finding the meridian line, although he used it in his observations. So, this presumably was an addition to the Islamic astronomical works. In most of these works, among other methods, the famous method of the “Indian circle”often introduced. In this article, the chapter on finding the meridian line from the Muntaha al-Idrāk fī Taqāsīm al-Aflāk of ʿAbd al-Jabbār al-Kharaqī (6th AH/12th AD century), early comprehensive work on ʿilm al-hayʾa, has been studied. Kharaqī discussed three methods for determining the meridian line, and described the pros and cons of each method. Almost no other work in ʿilm al-hayʾa presents this diversity of methods for finding the meridian line. By comparing Kharaqī’s methods with those of Bīrūnī (d. 440 AH/1048 AD) this article will provide evidence about the possible sources of Kharaqī’s methods.

Adopting a rigid perspective toward post Cartesian modernity, traditionalists have referred to a type of knowledge which has a supernatural quality and is related to degrees of existence. Rejecting the efficacy of experience and argument which are considered pivotal to post-renaissance epistemology, they assume that intuitive knowledge is the main source of intellect and getting access to truth. Intuitionism in traditionalism moves beyond methodology. It seems that we are facing a sort of paradigm shift which tries to change the established assumptions. The present article deals with the issue of whether the sacred knowledge could basically be called knowledge or not. To answer this question, we examine the two necessary elements of knowledge, truth and justification. The conclusion is that most of traditionalists’ claims are irrational and have no justification. The realization of this knowledge in the contemporary modern world appears unrealistic.

سنت‌های الهی مجموعه قوانینی است که نظام‌بخش سلسله‌ای از رخدادهای جامعه و تاریخ انسانی بوده که شناخت آن‌ها ما را با علل پدیداری رخدادها و آثار و پیامدهای آن تحت قوانین مستمر آشنا می‌کند. در مقاله حاضر اجتماعی بودن سنت‌ها به حیثیات مختلفی ازجمله موضوع، کنشگران، اهداف و پیامدهایش موردبررسی قرارگرفته که در هر مرحله تاریخی شکل بروز ویژه و منطق واحدی داشته و در اشکال مختلف و صفات مشخصی در قرآن بیان‌شده است. نتایج حاصل از این جستار حاکی از آن است که علم به سنت‌های خلل‌ناپذیر الهی که نشانگر حسن تدبیر و قدرت او در آفرینش است، انسان را به احوال سرنوشت خود و تشابه سرنوشتش در تاریخ و اجتماع آگاه می‌کند تا با شناخت رخدادهای غیرمنتظره و آمادگی برای تقابل با آن، برنامه‌ریزی دقیقی برای مواجهه با آنچه سعادت و تکامل او را به مخاطره می‌اندازد و نهایتاً چاره‌اندیشی برای بهبود وضع موجودش داشته باشد. این مقاله با روش توصیفی تحلیلی صورت‌بندی سنت‌ها و مباحث نظری آن را از منظر آیات و شواهد قرآنی موردبررسی قرار داده و البته چون تحقیق نص‌بنیاد است به لحاظ ماهیت، کوشیده از روش عقلی نقلی که در زمره روش اجتهادی است بهره ببرد.

В статье подводятся итоги первого этапа освоения в России трудов Г. Оберхаммера (род.1929) - австрийского философа, индолога, организатора науки. Изучение его в России началось в 2016 г. публикациями первой исследовательской статьи и перевода его статьи в «Вопросах философии» (2016, №11). Примечательно, что и завершающая период статья публикуется здесь же. За 8 лет сложился коллектив индологов и философов; каждый внес свой вклад в изучение идей и трудов Оберхаммера. Опубликовано более 30 статей, сделано 15 переводов частей монографий Оберхаммера, его статей и его монографии по методам йоги; издано две коллективных монографии. В статье кратко обсуждены самые значимые результаты исследования; они поделены на 4 тематических блока: (а) Важность трансцендентальной герменевтики для истории философии; (б) изложение и философский анализ важнейших результатов в области индологии, анализ методологических разработок Оберхаммера и их значимость; (в) то же, в области философии и теоретического религиоведения; (г) историография работ российских учёных по теме с библиографией; выявление исследовательских тенденций. Упор сделан на методологическом аспекте: при важности предложенных автором индологических и философских идей, его главный вклад в познание (о чем он сам умалчивает) – создание нового горизонта для исследований религиознофилософских традиций, по сути, новой парадигмы, включающей личностное присутствие и опыт исследователя. Этот результат мы считаем главным результатом наших исследований, и он без них остался бы скрыт.

The study of Islamic esotericism, particularly the concept of al-bāṭiniyya, remains fragmented. While often studied under various labels like "mysticism" and "occultism," it is widely equated to Sufism. Scholars still hesitate to use the term al-bāṭiniyya due to its historical pejorative connotations, linking it to extremist adherence to esotericism and sectarian views. Furthermore, al-bāṭiniyya has faced marginalization because of its association with narratives of Islamic civilization's decline. Even when the decline narrative is challenged, esotericism is often depicted as an "intellectual defect." This article examines the ways the "esoteric" and "esotericism" have been studied, particularly in relation to the study of Shīʿī esotericism and Sufism. It also highlights developments in the scholarship on Islam and esotericism, aiming to draw a picture of an emerging coherence in the study of "Islamic esotericism." This is explored against the backdrop of twentieth-century Islamic discourses that grappled with the place of esotericism within Islamic knowledge and pedagogy. Here, the focus is on the "Islamization of Knowledge" project and its key figures: Ismāʿīl al-Fārūqī, Syed Naquib al-Attas, and Seyyed Hossein Nasr. This is an open access article under the terms of the Creative Commons Attribution-NonCommercial-NoDerivs License, which permits use and distribution in any medium, provided the original work is properly cited, the use is non-commercial and no modifications or adaptations are made.

Touted as ‘the single best idea that anyone has ever had’, Charles Darwin’s idea — that living organisms have originated and evolved from a common biological ancestor by a mechanism of natural selection acted on by random mutations – has a reputation of being scientifically sound and is regarded as unassailable. This essay aims to debunk that assumption, using arguments against macro‐evolution, from the standpoints of both science and metaphysics.

Bu çalışma, modern dünyanın bir realitesi olan geleneği modernlik söylemi dışında ve ona rağmen anlamlandırmanın imkânlarının mevcut olduğu iddiası ekseninde bir gelenek müdafaasını içermektedir. Çalışma, gelenek kavramına dair farklı bakış açılarının analizi üzerine odaklanmakta, bu çerçevede modernlik söyleminin ürettiği gelenek yorumu ile bu yoruma karşı olarak geliştirilen alternatif bakışı ele almaktadır. Çalışmanın yararlandığı teorik arka plan, ağırlıklı olarak eleştirel teoriye dayanmaktadır. Geleneğin kendisi ile modern dünyadaki temsili arasındaki radikal farklılığın gerekçesini modernlik ideolojisinin Aydınlanmacı temellerine dayandıran çalışma, egemen modernlik söyleminin hegemonyasına rağmen alternatif gelenek anlatılarının geliştirilebilmesinin imkânlarının mevcut olduğunu savunmaktadır. Geleneğin modern müdafaası, geleneği modernlik söyleminin basmakalıp yargıları üzerinden ele alma zorunluluğunu ortadan kaldırarak onu günümüz dünyasında daha gerçekçi bir zeminde ele ...

Het karakter van de Profeet Mohammed De Profeet Mohammed praat beleefd en glimlacht altijd. Wanneer hij naast mensen liep, begroette hij hen. Bij de vergaderingen hechtte hij waarde aan de ideëen van anderen. Met overleg probeerde hij oplossingen te vinden voor de problemen van zijn familie/samenleving.

The aim of this study is to investigate and analyze the content of the ‘Religion and Life’ secondary school textbook with regard to Islamic unity parameters. The approach in this study is mixed method approach and the measurement instrument is documentary (high school books for the course of religion and life) and the date collection is content analysis. The findings indicate that the Islamic unity parameters are as follows: common fundamentals of religion, common secondary principles of religion, common customs, Islamic morality, and common history. The research shows that only some of the Islamic unity parameters are discussed in these books. It is suggested that these books be reconsider for the inclusion of some of the parameters which would make Shiite students more familiar with other Islamic sects.

We hebben zojuist een evangelieverhaal gehoord dat behoorlijk populair is bij mensen buiten de kerk. Hoe vaak hebben mensen mij al niet verteld dat Jezus heus niet een heilig boontje was, zoals de kerkmensen graag denken. Maar dat hij juist flink tekeer kon gaan als iets hem niet beviel. Revolutionair elan, weg met de kapitalistische handelaren! De scene van de tempelreiniging wordt ook vaak te hulp geroepen als kerkmensen zelf bezwaren hebben tegen reclame, consumeren en een oppervlakkige levensstijl: kooplui de tempel uit, want geloof staat op gespannen voet met handel drijven, of geld verdienen in het algemeen. Het is altijd een beetje link om bijbelverhalen erbij te halen om je eigen morele standpunt kracht bij te zetten: Ik kies dit en dat en God of Jezus is het met me eens. Of, nog riskanter: we moeten dit en dat doen, want God wil dat. Ik zou zeggen: laten we onze morele keuzes zoveel mogelijk zelf onderbouwen en dan bidden dat God het met ons eens is. We kunnen het verhaal van vandaag wel gebruiken als inspiratie om je gedreven in te zetten voor iets dat je de moeite waard vindt. En een leefbaar klimaat is zeker de moeite waard, lijkt mij.

Regarding the way of facing the West and modernity, Ahmed Fardid is among the
thinkers who, by adopting a philosophical and judgmental approach, rejects
modernity, philosophy, and western civilization in its entirety. Fardid considers
modernity and the West to have an inherent crisis and considers any attempt to
patch up modernity with Eastern religions or cultures futile. Fardid, who is the
creator of the word “Gharbzadegi (Westoxification)”, considers human sciences
and Western civilization to be nothing more than the inciting soul vanities and
blasphemy. By adopting an essentialist and negative approach towards the modern
world, he calls for a complete break from the subjectivism and humanism
associated with the modern world and a return to Islamic-oriented philosophy
(Hekmat-e Onsi). Seyyed Hossein Nasr, as a traditionalist thinker, rejects Western
civilization and modernity as a unified whole. He wants to incorporate modern
science and reason and take perennial philosophy. In this paper, via a comparative
analysis method, this hypothesis is examined that although Fardid and Nasr are
sympathizers in the complete negation and rejection of the modern world, Fardid
confronts modernity and its consequent subjectivism using Heidegger’s western
thought. This is when Nasr confronts modernity from the perspective of a
traditionalist thinker who believes in the foundations of tradition. Nasr considers
the return to the perennial philosophy to solve confronting the Western world and
modernity, but Fardid faced with the modern world, emphasizes that although
modernity is the exposure of self-fulfillment, one must strive to overcome it. It is
difficult to return to the past.

در دنیای حاضر، دیگر کمیت تبلیغات مهم نیست و تبلیغات به‌سوی کیفی‌سازی پیش می‌روند؛ به‌عبارت دیگر، اثربخشی تبلیغ، حرف اول و آخر را می‌زند؛ در این میان دو متغیر مهم «برداشت نخستین مشتری از شخصیت فرد تبلیغ‌کننده» و «تجانس خودانگارۀ مشتری با مبلغ» نقش انکارناپذیری در اثربخشی تبلیغ دارند؛ بنابراین، هدف پژوهش حاضر، بررسی تأثیر برداشت‌های نخستین مشتری از شخصیت تبلیغ‌کننده بر اثربخشی تبلیغ با نقش تعدیلگری تجانس خودانگاره است. جامعۀ آماری پژوهش حاضر شامل همۀ دانشجویان رشتۀ مدیریت دانشگاه گیلان در نیمسال اول سال تحصیلی 98-99 بود و نمونۀ آماری پژوهش 93 نفر از این دانشجویان بودند که به‌روش نمونه‌گیری دردسترس انتخاب شدند. پژوهش حاضر ازلحاظ هدف کاربردی و ازنظر ماهیت نیز توصیفی ‌ـ ‌همبستگی و از نوع تجربی است. ضریب پایایی ترکیبی برای پرسشنامۀ استاندارد برداشت نخستین استین (2004)، اثربخشی تبلیغ رائو و همکاران (2014) و تجانس خودانگارۀ داس (2014) به‌ترتیب 864/0، 904/0 و 903/ 0 به دست آمد. برای بررسی روایی محتوا ازنظر خبرگان روایی همگرا از میانگین واریانس استخراجی (AVE) و روایی واگرا از ماتریس فورنل ‌ـ ...

Present article tries to review and appreciate the Persian translation of two
chapters of the History of Islamic Philosophy. This book edited by S. H. Nasr
and O. Leaman and printed by Routledge in 1996. Apart from editors who are
experts in Islamic philosophy and culture some other Professors and
researchers are present in the writing of the book. Consequently, the work of
Nasr and Leaman and their contributors is a considerable activity in the
subject of writing history of philosophy in Islamic tradition. Persian
translation of the History of Islamic Philosophy, printed in five volumes by
Hikmat press in Tehran. In Persian translation that worked by some professors
and researchers, first volume has no scientific editor and because of this in
some of its chapters there are difficulties. For example, in the eleventh and
twelfth chapters that are on al-Kindi and al-Farabi and translated into Persian
by Ruhallah Alemi, we encounter with important errors in conveying the
meanings of the original text. Here we study both chapters by comparing
between Persian translation and original English text of them. Reviewing of
chapters on al-Kindi and al-Farabi are exercised separately but our
appreciation is in the Analysis and Consequence part of the essay. Main
causes of unreliable or improper translation of some parts are these: 1- lack
of scrutiny on the philosophical or historical terms; 2- lack of specialization
on al-kindi and al-Farabi's philosophies and their books; 3- not employing
any editor by press Hikmat on translator's work. Of course, we expected that
Ruhallah Alemi as a university teacher and translator, must have been
reviewed his translation. Performing this duty is a necessary condition in
academic activities. Other aspect of this matter is a cultural-moral one that
depicts our responsibility and faithfulness in teaching and research; a
responsibility of a person who is linking the writer with the reader.

With the arrival of the modern era in west civilization and with major changes took place in the social, cultural, artistic, and other fields. The effects of this trend in the field of art are visible as one of the concepts of the new era with the emergence of fine art in the 18th century. Following the changes in the West, different theorists have expressed many different critical views on the fine arts. Among the theorists who have presented critical views about these modern times, especially about the fine arts is Dr. Seyyed Hossein Nasr who presents his critical views about fine arts, architecture, poetry etc. and then expressed his opinions about this different type of Arts. He criticized and reviewed fine arts from a traditionalism position. In this paper [article], Nasr's view of the concept of fine arts, the way these arts emerge, its cultural and content characteristics have been studied. According to Dr. Seyed Hossein Nasr, the art of this era, on the one hand, reflects western culture and its crises, and on the other hand, has played a significant role in creating a new cultural space and the art itself has become a decorative object, which has separated art from its traditional trend. The research method of this article is descriptive and analytical and the tool for collecting information is library.

With the arrival of the modern era in west civilization and with major changes took place in the social, cultural, artistic, and other fields. The effects of this trend in the field of art are visible as one of the concepts of the new era with the emergence of fine art in the 18th century. Following the changes in the West, different theorists have expressed many different critical views on the fine arts. Among the theorists who have presented critical views about these modern times, especially about the fine arts is Dr. Seyyed Hossein Nasr who presents his critical views about fine arts, architecture, poetry etc. and then expressed his opinions about this different type of Arts. He criticized and reviewed fine arts from a traditionalism position. In this paper [article], Nasr's view of the concept of fine arts, the way these arts emerge, its cultural and content characteristics have been studied. According to Dr. Seyed Hossein Nasr, the art of this era, on the one hand, reflects western culture and its crises, and on the other hand, has played a significant role in creating a new cultural space and the art itself has become a decorative object, which has separated art from its traditional trend. The research method of this article is descriptive and analytical and the tool for collecting information is library.

Religious pluralism is an increasingly significant phenomenon in our global society. As religious diversity continues to grow, it's essential to understand and appreciate different religious traditions and their beliefs. This thesis aims to contribute to the scholarly discourse on religious pluralism by analyzing and comparing the works of John Hick and Hossein Nasr, two influential scholars in the field. Using a qualitative research approach, the study provides a brief understanding of each scholar's key ideas and arguments and their contributions to the field of religious pluralism. Specifically, the study examines critical concepts such as the doctrine of Incarnation, the concept of primordial tradition, and the esoteric-exoteric dichotomy. The research also investigates Hick's perspective on the relationship between phenomena and noumena and Nasr's ideas on archetypes on the formation of religious belief systems. According to the topics discussed the study analyzes the differences between Hick and Nasr's approaches to religious pluralism particularly in relation to the formation of religion, the knowability of God, and the ethical and metaphysical dimensions of religious pluralism. Hick emphasizes the importance of interfaith dialogue and cooperation in promoting mutual understanding and respect while rejecting exclusivity associated with orthodox interpretations of the doctrine of the Incarnation and proposing a new interpretation. In contrast, Nasr emphasizes the need to preserve each religious tradition's unique identity and integrity. These differing perspectives reveal the complexity of religious pluralism and underscore the importance of continued exploration and dialogue in this area. Overall, this study seeks to enhance our understanding of religious pluralism and its implications for our global society. By providing a brief analysis of Hick and Nasr's works, this thesis can serve as a basis for further research in this area.

Seyyed Hossein Nasr is one of the thinkers of religious theology, the most prominent contemporary Muslim thinker in the international world, who pays much attention to the problems of modern humans. His criticism of modern humans is quite sharp. The problems presented about modern Islam with strong arguments in resolving the problems of the people are one of the solutions offered, namely building traditional Islam. As a formulation of the problem raised is What is the concept of Nasr's thinking about traditional Islam? 2) Why did Nasr reject modernist Islam? 3) What is the analysis of Nasr's thinking about traditional Islam? while the method used is method literacy with a qualitative research approach. The analysis used is content analysis and descriptive analysis. The results of the discussion revealed about traditional Islam are more directed towards parennial philosophy while in the approach of Islamic teaching more focused on Sufism teachings, namely by starting from sha...

Cosmology is one of the philosophical and scientific objects that become attention in Greek philosophers, especially Aristotle. However, with the times, this cosmology was found in The Qur’an, exactly in the concept of the sky and earth creation which was written and explained by the creator Himself. Then, Islamic scholars and philosophers come up with this issue and choose it as a medium in constructing Islamic science or Islamization of Nature Knowledge that faces fundamental basic deconstruction, so it causes the epistemological flaw in modern science’s body. Seyyed Hossein Nasr, as the inspirator for sacred science, popularize cosmology as one of Islamic science based on him. Past Muslim scholar, Al-Farabi, involved cosmology in integrating Islam and knowledge before. The interesting thing that will be solved in this article is how Muslim scientist, Fakhruddin Ar-Razi interprets creation signs as the source of cosmology in Islam, which leads this toward signs for thinkers. Not only, these cosmology concepts derived from contemporary Muslim scholars and philosophers will also explain the wisdom behind the creation of nature from its microcosmic and macrocosmic not only for increasing people’s faith nor sign but one of the main concepts of Islamization Nature Knowledge, because it is derived from main Muslim guidance, namely The Qur’an Al-Karim.

One of phenomena that can be analyzed in modern life of human being nowadays is the dysfunction of religion in the social sphere and the development of science and technology. In the context of getting a solution on such modernity crisis, Seyyed Hossein Nasr offers perennial philosophy, by representing Islamic traditional wisdom in modern life of human beings who suffer from a loss of spiritual dimension. This research aims, first, to know the perspective of Seyyed Hossein Nasr's perennial philosophy, and, second, to explore the relevance of perennial philosophy in Seyyed Hossein Nasr's thought about the study of religion. The research results are: firstly, perennial philosophy is a monumental work of Seyyed Hossein Nasr that unites among religion of Islam, philosophy, and science. For Nasr, perennial philosophy is a universal knowledge; that applies eternal and lasting values or norms which emerged from religion throughout the history of human being. Secondly, Nasr offers perennial philosophy as a perspective for study on religions, especially Islam. According to Nasr, there are three responses, namely: firstly, to criticize modern human being whose non-spirituality caused by secularist paradigm of the West modern science and technology; secondly, excavation and reinforcement of the traditional wisdom; and, thirdly, unity or meeting point of all religions in eternal universal principles.

Keywords Perennial Philosophy, Seyyed Hossein Nasr, Religious Studies, Traditional Wisdom, Islam

Artikel ini berisikan ulasan singkat tentang latar belakang surah Al-Mujadalah. Bahwa surah ini turun berkenaan dengan seorang sahabat perempuan yang mengadukan permasalahannya kepada Allah dan Rasul-Nya. Kemudian, Allah menjawabnya dengan menurunkan surah dari ayat 1-4 kepada Rasul-Nya.

Technology and Civilization Controversy: A case study of Aryamehr University (Sharif) during the Pahlavi period
 

 
بررسی تاریخی نشان می‌دهد که پروبلماتیک تکنولوژی و تمدن از مسائل بنیادینی است که بویژه در بین دو جنگ جهانی اول و دوم در آلمان مطرح شده و پس از آن تاریخ طنین گسترده‌ای نیز در مقاطع مختلف در فضای فکری ایران یافته است. از جمله مهم‌ترین صورت‌بندیهای این مسأله به دهه پنجاه شمسی باز می‌گردد که در یک چرخش فرهنگی- سیاسی گسترده از دهه چهل به دهه پنجاه، مسأله تکنولوژی و تمدن در صدر مسائل روشنفکری حکومتی و اپوزوسیون قرار می‌گیرد. بر خلاف تصور معمول این مسأله در آن مقطع صرفاً در سطح نظری باقی نمانده و به تصمیمات استراتژیک و اجرایی مهمی در سطوح سیاستگذاری و حکمرانی منجر می‌شود. از جمله مهمترین این موارد نصب سیدحسین نصر فیلسوف اسلامی سنت‌گرا به عنوان نایب تولیت دانشگاه سلطنتی تکنولوژی آریامهر (شریف کنونی) از سال 1351 تا 1354 است که تاکنون مورد ارزیابی تاریخی و تحلیلی قرار نگرفته است. این پژوهش به این پرسش اصلی می‌پردازد که انتصاب یک فیلسوف سنت‌گرا به ریاست پیشروترین دانشگاه تکنولوژی کشور در اوج دوران نوسازی رژیم پهلوی را چگونه می‌توان توضیح داد.
   

 
The historical investigation shows that the problematic of technology and civilization is one of the fundamental issues that were raised especially between the first and second world wars in Germany, and after that history, it has also found a wide resonance in Iran's intellectual space at different times. One of the most important formulations of this issue dates back to the 1970s, when in a wide cultural-political turn from the 1960s to the 1970s, the issue of technology and civilization was placed at the top of the intellectual issues of the government and the opposition. Contrary to the common perception, this issue did not remain at the theoretical level at that point and led to important strategic and executive decisions at the policy and governance levels. Among the most important of these cases is the installation of Seyyed Hossein Nasr, a traditionalist Islamic philosopher, as the vice president of Aryamhar Royal University of Technology (now Sharif) from 1972 to 1975, which has not yet been subjected to historical and analytical evaluation. This research deals with the main question of how to explain the appointment of a traditionalist philosopher as the head of the country's leading technological university at the height of the Pahlavi regime's modernization

Modern humans are human beings who are slaves to material things, are materialistic, hedonistic and want to overpower all aspects of life. Modern humans are also humans who deny the voice of conscience and the call of human nature. As a result, they suffer from multidimensional diseases such as excessive anxiety, life feels meaningless, suffers from isolation from themselves, from their social environment and from their God. To save such a situation, an Islamic intellectual figure, Seyyed Hosein Nasr, offers the concept of a perfect human being Islamically by returning to the nature that has been bestowed by Allah, namely integrating the three elements that have been possessed, body, mind and soul.

Religious pluralism is an increasingly significant phenomenon in our global society. As religious diversity continues to grow, it's essential to understand and appreciate different religious traditions and their beliefs. This thesis aims to contribute to the scholarly discourse on religious pluralism by analyzing and comparing the works of John Hick and Hossein Nasr, two influential scholars in the field. Using a qualitative research approach, the study provides a brief understanding of each scholar's key ideas and arguments and their contributions to the field of religious pluralism. Specifically, the study examines critical concepts such as the doctrine of Incarnation, the concept of primordial tradition, and the esoteric-exoteric dichotomy. The research also investigates Hick's perspective on the relationship between phenomena and noumena and Nasr's ideas on archetypes on the formation of religious belief systems. According to the topics discussed the study analyzes the differences between Hick and Nasr's approaches to religious pluralism particularly in relation to the formation of religion, the knowability of God, and the ethical and metaphysical dimensions of religious pluralism. Hick emphasizes the importance of interfaith dialogue and cooperation in promoting mutual understanding and respect while rejecting exclusivity associated with orthodox interpretations of the doctrine of the Incarnation and proposing a new interpretation. In contrast, Nasr emphasizes the need to preserve each religious tradition's unique identity and integrity. These differing perspectives reveal the complexity of religious pluralism and underscore the importance of continued exploration and dialogue in this area. Overall, this study seeks to enhance our understanding of religious pluralism and its implications for our global society. By providing a brief analysis of Hick and Nasr's works, this thesis can serve as a basis for further research in this area.

الهیات طبیعی می‌تواند زمینه‌ساز الهیات وحیانی باشد. اما نگرانی الهی‌دانان وحیانی این بود (و هم‌چنان این است) که الهیات طبیعی، جای الهیات وحیانی را بگیرد. الهی‌دانان طبیعی اما، در مقابل، نگران این بودند (و هم‌چنان هستند) که الهیات وحیانی بدون الهیات طبیعی موجب ‌شود که، به ویژه در محیط‌های شکاکانه و چندفرهنگی، الهیات وحیانی تبدیل به امری خرافی و ارتجاعی شود. راه میانه همانا تلاش برای سازگاری الهیات طبیعی و وحیانی و به حداقل رساندن تنش میان این دو است و نه رها کردن یکی به ضرر دیگری.

When we survey the scene of Muslim responses to the pandemic, one noticeable lacuna is in the area of philosophy of religion. This conference, From the Divine to the Human: New Perspectives on Evil, Suffering, and the Global Pandemic, held June 28-30, 2022, at the University of Cincinnati (via ZOOM platform) was organized by Muhammad U. Faruque (University of Cincinnati) and Mohammed Rustom (Carleton University) in hopes of addressing the following question: What do Muslim thinkers have to say about the pandemic, and, more broadly, about the evil and suffering it has caused? This event, which was funded by the prestigious Templeton Foundation under the Global Philosophy of Religion Project, brought together thirteen Muslim scholars from wide-ranging disciplinary perspectives. The explicit aim of the conference was to feature the work of Muslim thinkers who draw from the Islamic tradition but do so not as historians of philosophy, but as philosophers and theologians. Such an effort is both admirable and necessary, given the robust ways in which the Islamic traditions of philosophy, rational theology, and philosophical Sufism can be drawn upon today to address a wide range of philosophical and theological questions. Muhammad Faruque introduced the conference and emphasized its objective to speak to non-academic communities, while elaborating that just as the pandemic has posed social and medical problems, its philosophical and