In attempting to understand the Islamic view of the environment, we have to begin by asking how Islam has traditionally discussed the concept with which we are dealing. How does one say “environment” in the language of the Koran?………………………
THE “golden age, of Islam, insofar as the intensity of the religious and spiritual life and the realization of its ideals are concerned, must be identified with the lifetime of the Prophet Muhammad- upon whom be peace- and the first Muslim community at Medina. But just as the seed sown in the ground grows into a tree and finally bears fruit only after the passage of time and. the gaining of nourishment from a………………
Seyyed Hossein Nasr is among the most important spokesmen of traditional thought and stated that approximation to the creative will, that he placed at the center, in the contemplative life fed by religious sources is the most important factor in guiding human beings to the straight path………………………
Philosophy is the foundation of all sciences. It is the universal science
(ʿilm-i kullī). Without philosophy no other science can be established
(banā kard)…Philosophy is the ontology of any reality (ḥaqīqat). For ex-
ample, the reality (ḥaqīqat) of man. If you put philosophy to one side, you
have put man aside. Because man is a rational and perceiving animal…
the perceiver of ‘reality’. Āyatullāh Mahdī Ḥāʾirī Yazdī (d. 1420 ah/1999)1………………..
Abstract: After attending Professor Rustom’s advanced seminar on Ibn Sina at Carleton University in winter 2017, doctoral candidate Soroosh Shahriari of McGill University, Canada, “brought up the possibility of . . [posing] some ‘hard’ questions concerning the contemporary study of Islamic philosophy.” Rustom’s in-depth knowledge of the method and spirit of traditional Islamic education and Islamic metaphysics helps us navigate the complexities inherent in the study of Islamic philosophy in the modern academy. What follows is an edited version of this interview, which took place in Ottawa, Canada, February 2017.
To understand the content of Aḥmad al-Ghazālī’s writings and sermons, one must also examine their form. In his attempts to transport……………………….
Roads to Paradise: Eschatology and Concepts of the Hereafter in Islam offers a multi-disciplinary study of Muslim thinking about paradise, death, apocalypse, and the hereafter. It focuses on eschatological concepts in the Quran and its exegesis, Sunni and Shi‘i traditions, Islamic theology, philosophy, mysticism, and other scholarly disciplines reflecting Islamicate pluralism and cosmopolitanism……………..
“God does what He wills”: this affirmation in the Koran all too readily evokes the unfortunate image of a more or less arbitrary Divine Will, when in fact it simply means that man is in general
ignorant of the motives of that Will, particularly with regard to the multiple contradictions the world displays. According to theologians, God does not “will” sin since He forbids it, but He does “will” it since sin is possible and nothing happens without God “willing” it or even “creating” it; otherwise one would have to admit, it appears, that God is unable to prevent what……….
Translated for this volume by Mohammed Rustom from Mullā Rajab ʿAlī Tabrīzī,
Ithbāt-i wājib in Sayyid Jalāl al-Dīn Āshtiyānī and Henry Corbin, ed., Anthologie des philosophes iraniens depuis le XVII siècle jusqu’à nos jours (Tehran, 1972–1975),
vol. 1, pp. 220–243.e