By Seyyed Hossein Nasr, Mehdi Aminrazavi
The culture of philosophy within the Persian-speaking global is very wealthy, inventive and various. This anthology, that's divided into 3 volumes, goals to speak whatever of that richness and variety. The time period "philosophy" is known to in its widest experience to incorporate theological debate, philosophical Sufism and philosophical hermeneutics (ta'wil). Extending over a interval of greater than millennia, and showcasing translations through well-established students, the anthology bargains complete bibliographical references all through. For someone drawn to exploring, in all their different manifestations, the attention-grabbing philosophical traditions of Persia, this type of wide-ranging and impressive paintings should be an integral source. quantity 2 covers 5 centuries of Ismaili philosophy, and contains extracts from striking Ismaili works together with the Rasa'il Ikhwan al-Safa (Treatises of the Brethren of Purity) and the philosophical odes of Nasir Khusraw. it truly is of serious value that, within the early centuries of Islam, philosophers have been stimulated by way of Pythagorean and airtight rules, that are frequently linked to Shi'i notion typically and Ismailism particularly. Ismaili philosophy at the present was once capable of combine strands of Greco-Alexandrian suggestion comparable to Hermeticism and Neo-Pythagoreanism, in addition to points of Mazdaeism and Manichaeism. It additionally confirmed marked curiosity in Neo-Platonism.
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Extra info for An Anthology of Philosophy in Persia, Volume 2: Ismaili Thought in the Classical Age
There are many learned and enlightened theologians but they have no access to this knowledge. [I seek] protection [with God]! Attention! We have not read about this discourse in any book; nor have we written it in any book. This discourse has not been revealed to any prophet. You should safeguard it  as much as you can. Read it day and night to the believers and the obedient ones. The believers to whom this book reaches in inheritance should safeguard it and read it alone by themselves. The first temple [of God], al-Bayt al-maʿmūr, was revealed to Adam.
Gabriel] said [to him], ‘Wake up. This is not the time of the night  for you to sleep. “O thou wrapped up in thy raiment! Rise, the night …’’ [Qurʾān, 73:1–2]. Muḥammad sat on Burāq and went to the Sacred Precinct (al-Bayt al-muqaddas). There he put his foot on the rock, and from there he crossed the seven heavens and reached at ‘two bows’-length’. From there he ascended to the throne, then to the Pedestal, Tablet, and Pen and then he crossed five thousand veils and reached in the presence of the Exalted King where he spoke and listened to ninety thousand words.
The Qurʾān is the Speech (kalām) of God which is uncreated, so whoever says it is created is an unbeliever in God, the Almighty. That is to say, this Salmān al-Qudrah is  the Qurʾān and the chant of God. Whosoever does not testify to it is an unbeliever in God. O Jābir, the significance of this discourse is that the Qurʾān is the speech of God which is the uncreated Salmān. Likewise, the chant (āwāz) of the Exalted Sovereign is uncreated unlike the Dissident Spirits, so ‘whoever says it is created is an unbeliever in God the Sublime’.