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In the Name of God بسم الله

What is your opinion of Seyyed Hossein Nasr?

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(salam)

I was wondering what people's opinions were on Seyyed Hossein Nasr.

His biography from his website - http://www.nasrfoundation.org/bios.html

Seyyed Hossein Nasr was born on April 7, 1933 (19 Farvadin 1312 A.H. solar) in Tehran into a family of distinguished scholars and physicians. His father, Seyyed Valiallah, a man of great learning and piety, was a physician to the Iranian royal family, as was his father before him. The name "Nasr" which means "victory" was conferred on Professor Nasr's grandfather by the King of Persia. Nasr also comes from a family of Sufis. One of his ancestors was Mulla Seyyed Muhammad Taqi Poshtmashhad, who was a famous saint of Kashan, and his mausoleum which is located next to the tomb of the Safavid king Shah Abbas, is still visited by pilgrims to this day.

As a young boy, Nasr attended one of the schools near his home. His early formal education included the usual Persian curriculum at school with an extra concentration in Islamic and Persian subjects at home, as well as tutorial in French. However for Nasr, it was the long hours of discussion with his father, mostly on philosophical and theological issues, complemented by both reading and reaction to the discourses carried on by those who came to his father's house, that constituted an essential aspect of his early education and which in many ways set the pattern and tone of his intellectual development. This was the situation for the first twelve years of Nasr's life.

Nasr's arrival in America at the young age of twelve marked the beginning of a new period in his life which was totally different and therefore, discontinuous from his early life in Iran. He attended The Peddie School in Highstown, New Jersey and in 1950 graduated as the valedictorian of his class and also winner of the Wyclifte Award which was the school's highest honor given to the most outstanding all-round student. It was during the four years at Peddie that Nasr acquired his knowledge of the English language, as well as studying the sciences, American history, Western culture and Christianity.

Nasr chose to go to M.I.T. for college. He was offered a scholarship and was the first Iranian student to be admitted as an undergraduate at M.I.T. He began his studies at M.I.T in the Physics Department with some of the most gifted students in the country and outstanding professors of physics. His decision to study physics was motivated by the desire to gain knowledge of the nature of things, at least at the level of physical reality. However, at the end of his freshman year, although he was the top student in his class, he began to feel oppressed by the overbearingly scientific atmosphere with its implicit positivism. Furthermore, he discovered that many of the metaphysical questions which he had been concerned with were not being asked, much less answered. Thus, he began to have serious doubts as to whether physics would lead him to an understanding of the nature of physical reality. His doubt was confirmed when the leading British philosopher, Bertrand Russell, in a small group discussion with the students following a lecture he had given at M.I.T, stated that physics does not concern itself with the nature of physical reality per se but with mathematical structures related to pointer readings.

The shock of discovering the real nature of the subject he had chosen to study, together with the overbearingly scientific atmosphere at his Department, led Nasr to experience a major intellectual and spiritual crisis during his second year. Although the crisis did not destroy his belief in God, it shook certain fundamental elements in his worldview, such as his understanding of the meaning of life, the significance of knowledge and the means to find the Truth. He was prepared to leave the field of physics and M.I.T. and depart from America in quest of the Truth. However, the strong discipline in him, inculcated by his father, prevented him from abandoning his studies altogether. He remained at M.I.T. and graduated with honors, but his heart was no longer with physics.

Having realized in his second year that a study of the physical sciences would neither lead him to an understanding of the nature of physical reality nor deal with some of the metaphysical questions he was concerned with, Nasr decided to look at other fields of study for his answers. He started to read extensively and to take many courses in the humanities, especially those taught by Professor Giorgio Di Santillana, the famous Italian philosopher and historian of science. Under Professor Di Santillana's instruction, Nasr began his serious study of not only the ancient Greek wisdom as contained in the philosophies of Pythagoras, Plato, Aristotle and Plotinus but also European, Medieval philosophy, Dante's highly mystical and symbolic Divine Comedy, Hinduism and a critique of modern Western thought. It was also Di Santillana who first introduced him to the writings of one of the most important traditionalist writers of this century, Rene Guenon. Guenon's writings played a decisive role in laying the intellectual foundation of Nasr's traditionalist perspective. Nasr also had the great fortune of having access to the library of the late Ananda K. Coomaraswamy, the outstanding Singhalese metaphysician and historian of art. The library had an incredible collection of works on traditional philosophy and art from all over the world. It was in this library that Nasr first discovered the works of the other traditionalist writers such as Frithjof Schuon, Titus Burckhardt, Marco Pallis and Martin Lings and who were to have tremendous and enduring intellectual and spiritual influence on Nasr.

According to Nasr, it was the discovery of traditional metaphysics and the philosophia perennis through the works of these figures which settled the crisis he had experienced and gained an intellectual certitude which has never left him since. From then on, he was certain that there was such a thing as the Truth and that it could be attained through knowledge by means of the intellect which is guided and illuminated by divine revelation. His childhood love for the attainment of knowledge returned to him but on a higher and deeper plane. The traditional writings of Schuon with their singular emphasis on the need for the practice of a spiritual discipline as well as theoretical knowledge, were especially instrumental in determining the course of Nasr's intellectual and spiritual life from that time onward.

Upon his graduation from M.I.T., Nasr enrolled himself in a graduate program in geology and geophysics at Harvard University. After obtaining his Master's degree in geology and geophysics in 1956, he went on to pursue his Ph.D. degree in the history of science and learning at Harvard. Nasr wanted to study other types of sciences of nature apart from the modern Western and also to understand why modern science had developed as it had. He planned to write his dissertation under the supervision of George Sarton, a great authority on Islamic science. However, Sarton passed away before he could begin his dissertation work and since there was not another specialist in Islamic science at Harvard then, he wrote his dissertation under the direction of three professors. They were I. Bernard Cohen, Hamilton Gibb and Harry Wolfson.

It was also at Harvard that Nasr resumed his study of classical Arabic which he had left since coming to America. He struggled with philosophical Arabic while getting some assistance from Wolfson and Gibb. However, the mastery of philosophical Arabic was only attained after he studied Islamic philosophy from the traditional masters of Iran after his return to his homeland in 1958.

During his Harvard years, Nasr also traveled to Europe, especially to France, Switzerland, Britain, Italy and Spain, widening his intellectual horizon and establishing important and fruitful contacts. It was during these travels to Europe that Nasr met with the foremost traditionalist writers and exponents of the philosophia perennis, Frithjof Schuon and Titus Burckhardt, who made a tremendous impact and decisive contribution to his intellectual and spiritual life. He also traveled to Morocco in North Africa, which had great spiritual significance for Nasr who embraced Sufism in the form taught and practiced by the great Sufi saint of the Maghrib, Shaykh Ahmad al-Alawi. Thus, the years at Harvard witnessed the crystallization of the major intellectual and spiritual elements of Nasr's mature worldview, elements which have since dominated and determined the course and pattern of his scholarship and academic career.

At twenty-five, Nasr graduated with a Ph.D. degree from Harvard and on the way to completing his first book, Science and Civilization in Islam. His doctoral dissertation entitled "Conceptions of Nature in Islamic Thought" was published in 1964 by Harvard University Press as An Introduction to Islamic Cosmological Doctrines. Although he was offered a position as assistant professor at M.I.T., Nasr decided to return permanently to Iran.

Back in Iran, Nasr was offered a position as an Associate Professor of philosophy and the history of science at the Faculty of Letters in Tehran University. A few months after his return, Nasr married a young woman from a respected family whose members were close friends of his family. Five years later at the age of thirty, Nasr became the youngest person to become a full professor at the University. He used his position and influence to bring major changes to strengthen and expand the philosophy program at Tehran University which like many of its other programs, was very much dominated by and limited to French intellectual influence. Nasr initiated the important move of teaching Islamic philosophy on the basis of its own history and from its own perspective and to encourage his Iranian students to study other philosophies and intellectual traditions from the point of view of their own tradition. He maintains that one cannot hope to understand and appreciate one's own intellectual tradition from the viewpoint of another, just as one cannot see oneself through the eyes of another person. He also created greater awareness and interest in the study of Oriental philosophies among the students and faculty members. Since Tehran University was the only university in Iran to offer a doctorate in philosophy, these changes introduced by Nasr had far reaching influence. Many universities in Iran integrated these changes into their philosophical studies and until today Nasr's perspective that Iranian students should study other philosophical traditions from the view of their own tradition instead of studying their tradition from the perspective of Western thought and philosophy remains widely influential. The students he has trained and who have become scholars and university professors of philosophy have enabled this perspective to have enduring influence in Iran.

Apart from the philosophy program, Nasr was also involved in the university's doctoral program in Persian language and literature for those whose mother tongue was not Persian. He strengthened the philosophical component of this program and had many outstanding students from outside of Iran to receive training, not only in Persian language, but also the rich treasury of philosophical and Sufi literature written in Persian. Many of the students trained in this program have since become important scholars in this field such as the American scholar, William Chittick and the Japanese woman scholar, Sachiko Murata.

Furthermore, from 1968 to 1972, Nasr was made Dean of the Faculty and for a while, Academic Vice-Chancellor of Tehran University. Through these positions, he introduced many important changes which all aimed at strengthening the university programs in the humanities generally and in philosophy, specifically. In 1972, he was appointed President of Aryamehr University by the Shah of Iran. Aryamehr University was then the leading scientific and technical university in Iran and the Shah, as the patron, wanted Professor Nasr to develop the university on the model of M.I.T. but with firm roots in Iranian culture. Consequently, a strong humanities program in Islamic thought and culture, with a particular emphasis upon an Islamic philosophy of science, was established at Aryamehr University by Nasr. Nasr's pioneering effort has led Aryamehr to create one of the first graduate programs in the Islamic world in the philosophy of science based upon the Islamic philosophy of science, some ten years ago. In 1973, the Queen of Iran appointed Professor Nasr to establish a center for the study and propagation of philosophy under her patronage. Hence, the Imperial Iranian Academy of Philosophy was established and very soon became one of the most important and vital centers of philosophical activities in the Islamic world, housing the best library of philosophy in Iran and attracting some of the most distinguished scholars in the field, both from the East and the West, such as Henry Corbin and Toshihiko Izutsu. The Academy also organized important seminars and lecture series given by philosophers, offered fellowships for short and long term research work in Islamic philosophy, and comparative philosophy and undertook a major publication program of works in this field in Persian, Arabic, English and French.

Another very important dimension to Nasr's intellectual activities after his return to Iran in 1958, was his program in re-educating himself in Islamic philosophy by learning it at the feet of the masters through the traditional method of oral transmission. He studied hikmah for twenty years under some of the greatest teachers in Iran at the time, reading traditional texts of Islamic philosophy and gnosis, three days a week at the Sepahsalar madrasah in Tehran and also in private homes in Tehran, Qom and Qazwin. Among his venerable teachers were Sayyid Muhammad Kazim Assar, an alim who was an authority on Islamic law, as well as philosophy, and a very close friend of Professor Nasr's father; the great luminary and master of gnosis, Allamah Sayyid Muhammad Husayn Tabatabai and Sayyid Abul-Hasan Qazwini, a great authority on Islamic law and the intellectual sciences who knew mathematics, astronomy and philosophy extremely well. Nasr read and studied several of the major texts of Islamic philosophy under these masters such as the al-Asfar al-arbaah of Mulla Sadra and the Sharh-i manumah of Sabziwari and benefited greatly from the invaluable insights and commentaries provided by them orally. In this way, Nasr had the best educational training both from the modern West and the traditional East, a rare combination which put him in a very special position to speak and write with authority on the numerous issues involved in the encounter between East and West, and tradition and modernity, as demonstrated very clearly by his writings and lectures.

During the years Professor Nasr was in Iran, he wrote extensively in Persian and English and occasionally in French and Arabic. His doctoral dissertation was rewritten by him in Persian and it won the royal book award. Nasr also brought out the critical editions of several important philosophical texts such as the complete Persian works of Suhrawardi and of Mulla Sadra and the Arabic texts of lbn Sina and al-Biruni. Nasr's great interest in the philosophy of one of the greatest later Islamic philosophers, Mulla Sadra resulted in the publication of the Mulla Sadra written by the traditional masters of Islamic philosophy. Nasr was also the first person to introduce the figure of Mulla Sadra to the English speaking world.

With the assistance of William Chittick, Nasr prepared An Annotated Bibliography of Islamic Science in three volumes, with Persian and English annotations. He also wrote Three Muslim Sages and completed and published Science and Civilization in Islam which he had written while still a student at Harvard. Both of these books were translated into several languages very quickly and were reprinted in Iran many times and have been used for the past three decades as textbooks for courses in Islamic philosophy and science in Iranian universities. Three Muslim Sages, which presents the whole of the Islamic intellectual tradition from within, grew out of three lectures which Nasr gave in 1962 as the first visiting professor at the Center for the Study of World Religions at Harvard University. Ideals and Realities of Islam, which is one of Nasr's most widely read book on the Islamic religion and which opens up the world of Islam, revealing some of its most universal and profound dimensions, was based on the text of the first six of fifteen lectures which he delivered at the American University in Beirut as the first Aga Khan Professor of Islamic studies in 1964-65.

In 1966 Nasr was invited to deliver the Rockefeller Lectures at the University of Chicago and to speak on some aspects of the relation between religion, philosophy and the environmental crisis. Consequently, Man and Nature: The Spiritual Crisis of Modern Man, which deals with the philosophical and spiritual roots of the question and the first work to predict the coming of the environmental crisis was written for the occasion. Nasr also brought out Islam and the Plight of Modern Man, Sufi Essays and The Transcendent Theosophy of Sadr al-Din Shirazi. Both Islam and the Plight of Modern Man and Sufi Essays have proved to be very popular and have been translated into many European and Islamic languages and reprinted several times since their first appearance.

In 1964-65, Nasr spent an academic year at the American University of Beirut as the first Aga Khan professor of Islamic Studies. Besides Ideals and Realities of Islam, Nasr also brought out Islamic Studies, which is a collection of articles discussing several fundamental aspects of the Islamic tradition. This work was later expanded and published under the title, Islamic Life and Thought. During this period in Lebanon, Nasr also met with and had intellectual discourses with several important Catholic and Shi`ite thinkers and scholars. He also had the opportunity to meet with the woman Sufi saint Sayyidah Fatimah Yashrutiyah, daughter of the founder of the Yashrutiyah order, a branch of the Shadhiliyah Sufi order.

Although Nasr lived in Iran, he maintained strong contacts with America and many of the major universities in the country. He taught at Harvard in 1962 and 65 and conducted short seminars at Princeton University and the University of Utah. He also had close associations with several important American scholars such as Huston Smith, professor of philosophy and comparative religion, Jacob Needleman, editor of the well-known work, Sword of Gnosis which includes Nasr's essays, and a number of Catholic and Protestant philosophers and theologians. Nasr also helped with the planning and expansion of Islamic and Iranian studies in several universities such as Princeton, the University of Utah and the University of Southern California. In 1977, he delivered the Kevorkian Lectures on Islamic art at New York University on the meaning and philosophy of Islamic art.

In 1979 at the time of the Islamic Revolution in Iran, Nasr moved with his family to the United States where he would rebuild his life again and secure a university position to support himself and his family. By 1980, Nasr began to write again. He started to work intensively on the research and text of the prestigious Gifford Lectures at the University of Edinburgh to which he received an invitation shortly before the Iranian Revolution took place. Nasr had the honor of being the first non-Westerner to be invited to deliver the most famous lecture series in the fields of natural theology and philosophy of religion in the West. Thus, Knowledge and the Sacred, one of Nasr's most important philosophical works, one which had a great impact on scholars and students of religious studies, came to be prepared amidst the strain of trying times and the strenuous commute between Boston and Philadelphia. However, Nasr discloses that the actual writing of the text of Knowledge and the Sacred came as a gift from heaven. He was able to write the texts of the lectures with great facility and speed and within a period of less than three months, they were completed. Nasr says that it was as though, he was writing from a text he had previously memorized.

In 1982, Nasr was invited to collaborate on a major project to bring out the Encyclopedia of World Spirituality together with Ewert Cousins, chief editor and professor of Medieval philosophy at Fordham University, and many other leading philosophers and scholars of religion. Nasr accepted to edit the two volumes on Islamic Spirituality, which came out in 1989 and 1991. Both volumes have since become invaluable reference material in English for those interested in this subject. In 1983, Nasr delivered the Wiegand Lecture on the philosophy of religion at the University of Toronto in Canada. He also helped in the establishment of the section on Hermeticism and perennial philosophy at the American Academy of Religion.

Nasr was soon recognized in American academic circles as a traditionalist and a major expositor and advocate of the perennialist perspective. Much of his intellectual activities and writing since being in exile in America, are related to this function and also in the fields of comparative religion, philosophy and religious dialogue. He has participated in many debates and discussions with eminent Christian and Jewish theologians and philosophers such as Hans Kung, John Hick and Rabbi Izmar Schorch. In 1986, Nasr edited The Essential Writings of Frithjof Schuon and in 1990, he was selected as a patron of the Center for the Study of Islam and Christian-Muslim relations of the Sally Oaks College in Birmingham. In addition, he has played an active role in the creation and activities of the Center for Muslim-Christian Understanding at Georgetown University in Washington D.C. He has also attended many conferences on this subject including the famous 1993 Parliament of World Religions.

He continues to travel to Europe often, giving lectures and being involved with intellectual activities. He gives lectures at Oxford, University of London and a few other British universities and is a member of the Temenos Academy. In 1994, he was invited to deliver the Cadbury Lectures at the University of Birmingham and a major work entitled Religion and the Order of Nature was produced by Nasr for this occasion.

Nasr also continues to travel to Spain, especially southern Spain which still has an Islamic presence and which reminds him very much of his home country, Iran. It was also during some of his journeys to Spain, that Nasr was inspired to compose several poems related to Spanish themes. Nasr has brought out recently a collection of forty English poems on spiritual themes, which were written within the past fifteen years, under the title Poems of the Way.

Although Professor Nasr continues to have a very busy teaching and lecturing schedule, he still manages to allocate much of his time and energy to writing. 1987 saw the publication of two of his books: Islamic Art and Spirituality and Traditional Islam in the Modern World. Islamic Art and Spirituality which deals with the metaphysical and symbolic significance of Islamic art, poetry and music is Nasr's first book on this subject. Traditional Islam in the Modern World discusses several important dimensions of the Islamic tradition and its relation to the West. Nasr also wrote a book specifically for young Muslims entitled, A Young Muslim's Guide to the Modern World which addresses some of the major problems and challenges which the modern world presents to them.

Recently, Nasr together with the British scholar of Islamic and Jewish philosophy, Oliver Leaman, edited a two volume work, History of Islamic Philosophy which consists of articles written by important scholars in this field, discussing the different aspects and schools of Islamic philosophy and its development in the different parts of the Islamic world. Nasr's continued interest in science is made evident by his latest book on this subject, The Need for a Sacred Science. Also, together with one of his former students, Mehdi Amin Razavi, Nasr is now bringing out a major four volume work, An Anthology of Philosophy in Persia which will be published by Oxford University Press. Razavi also edited earlier, The Islamic Intellectual Tradition in Persia, which is a collection of Nasr's articles on Islamic philosophy in Persia written during the last forty years.

Another important aspect to Nasr's intellectual activities in Washington D.C. is his active involvement in the activities of the Foundation for Traditional Studies. The Foundation which is devoted to the dissemination of traditional thought was established in 1984 under the direction of a board presided by Nasr. The Foundation has published several books including the festschrift of Frithjof Schuon entitled, Religion of the Heart, edited by Nasr and William Stoddart and In Quest of the Sacred: The Modern World in the Light of Tradition which Nasr co-edited with the executive director of the Foundation, Katherine O'Brien. In Quest of the Sacred is a collection of essays presented by some of the major traditionalist writers in an important conference held in Peru, organized by the Foundation and the Peruvian Instituto de Estudios Tradicionales. The Foundation also publishes the journal, "Sophia," which carries essays on traditional thought written by the leading authorities in this field. Together with the Foundation, Nasr is also involved in the production of a major documentary television series on "Islam and the West," which deals with some of the more important and profound aspects of the encounter between the Islamic and Western civilizations.

At sixty-six, Seyyed Hossein Nasr leads an extremely active intellectual life with a very busy schedule of teaching at the university and lecturing at many institutions in America and around the world, writing scholarly works, being involved in several intellectual projects simultaneously and meeting individuals who are interested in traditional thought. At the same time, he leads a very intense spiritual life spent in prayer, meditation and contemplation and also providing spiritual counsel for those who seek his advice and guidance. Exiled from his homeland, Seyyed Hossein Nasr has found his home in the inviolable and sacred Center which is neither in the East nor the West.

Tentative List of Works

Islamic Philosophy from Its Origin to the Present: Philosophy in the Land of Prophecy (Suny Series in Islam) by Seyyed Hossein Nasr

Islam : Religion, History, and Civilization

Knowledge and the Sacred

Ideals and Realities of Islam

Science and civilization in Islam

The Philosophy of Seyyed Hossein Nasr

Man and Nature: The Spiritual Crisis in Modern Man

Religion and the Order of Nature

Islamic Science: An Illustrated Study

Islamic Life and Thought

The Heart of Islam

Sufi Essays

A Young Muslim's Guide to the Modern World

An Introduction to Islamic Cosmological Doctrines: Conceptions of Nature and Methods Used for Its Study by the Ikhwan Al-Safa, Al-Biruni, and Ibn Sina

Islamic Art and Spirituality

Sadr al-Din Shirazi and his transcendent theosophy: Back ground, life and works

Muhammad: Man of God

Three Muslim Sages: Avicenna-Suhrawardi-Ibn Arabi

The Islamic Intellectual Tradition in Persia

Shi'a Islam

Expectation of the Millennium: Shi'ism in History

History of Islamic Philosophy Part I and Part II Edited by Seyyed Hossein Nasr and Oliver Leaman

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Salam, Nobody denied that Sayyed Nasr is a very notable figure in the Western as well as the Eastern world in the realms of philosophy and religion. I personally have a large collection of his books w

I can't imagine there is one single intellectual figure, religious or otherwise, that Shiachatters can unanimously agree upon as being reliable. Everyone seems to have something wrong with them. Its r

Sayed Hossien Nasr is perennialist shia. Does any one knows what does our scholars says about Perennailists ? Sunni Scholars consider Perennialists as 'deviated muslims'. wsalam.

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what are these thoughts? Can you elaborate please? Or can anyone provide any scholars opinion on him? I have read a couple of the man's books and have to admit I didn't find anything so far away from the ithna Ashari aqeeda so as to state that we shouldnt listen to him..but i may be wrong so someone please elaborate on the topic.

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what are these thoughts? Can you elaborate please? Or can anyone provide any scholars opinion on him? I have read a couple of the man's books and have to admit I didn't find anything so far away from the ithna Ashari aqeeda so as to state that we shouldnt listen to him..but i may be wrong so someone please elaborate on the topic.

Yes, I agree with you. More elaboration would be appreciated.

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(salam)

From the little I know if him, he is a "scholar" in the Western sense and has obviously many academic acheivements. I would put him in the same general category as Plato, De Carte, Lao Tzu or Neitzche, which is that he has some interesting philosophical ideas but also has some serious flaws in his principles as well. Take him for what he is, an ivory tower academic who makes for an interesting "Saturday Afternoon" read with a nice hot cup of tea.

He is certainly not a scholar in the Islamic sense of the word, and should drop the "Sayed" from his name and just call himself "Dr. Hossein Nasr".

Edited by Ali Zaki
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(salam)

From the little I know if him, he is a "scholar" in the Western sense and has obviously many academic acheivements. I would put him in the same general category as Plato, De Carte, Lao Tzu or Neitzche, which is that he has some interesting philosophical ideas but also has some serious flaws in his principles as well. Take him for what he is, an ivory tower academic who makes for an interesting "Saturday Afternoon" read with a nice hot cup of tea.

He is certainly not a scholar in the Islamic sense of the word, and should drop the "Sayed" from his name and just call himself "Dr. Hossein Nasr".

mmmm.... why should he drop the Sayed? Would it be wrong if I called myself Seyyede (Insert my name here)?

Another very important dimension to Nasr's intellectual activities after his return to Iran in 1958, was his program in re-educating himself in Islamic philosophy by learning it at the feet of the masters through the traditional method of oral transmission. He studied hikmah for twenty years under some of the greatest teachers in Iran at the time, reading traditional texts of Islamic philosophy and gnosis, three days a week at the Sepahsalar madrasah in Tehran and also in private homes in Tehran, Qom and Qazwin. Among his venerable teachers were Sayyid Muhammad Kazim Assar, an alim who was an authority on Islamic law, as well as philosophy, and a very close friend of Professor Nasr's father; the great luminary and master of gnosis, Allamah Sayyid Muhammad Husayn Tabatabai and Sayyid Abul-Hasan Qazwini, a great authority on Islamic law and the intellectual sciences who knew mathematics, astronomy and philosophy extremely well. Nasr read and studied several of the major texts of Islamic philosophy under these masters such as the al-Asfar al-arbaah of Mulla Sadra and the Sharh-i manumah of Sabziwari and benefited greatly from the invaluable insights and commentaries provided by them orally.

This does not sound like he has just had academic achievements from the west. He has had some sort of training, no?

:huh:

Wasalaam

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Wether he is a western academic, a traditional scholar educated by hawzah teachers, or a mix of both is quite irrelevant to the question what exactly are his flaws that are so big as to exclude him from the Shia Ithna Ashari aqeeda?

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Yes, I agree with you. More elaboration would be appreciated.

Yes indeed, elaboration is needed. Otherwise anyone can claim anything.

There has to be some substance to back what one says. W/s.

Wether he is a western academic, a traditional scholar educated by hawzah teachers, or a mix of both is quite irrelevant to the question what exactly are his flaws that are so big as to exclude him from the Shia Ithna Ashari aqeeda?

Exactly ! There is no law in Islam that says being educated in west makes you an outlaw.

Knowledge and Expertise has to be evaluated, not geographical boundaries.

It was for the same flawed reasoning that people opposed Kamal Kharrazi as foreign minister.

Because they said that he was educated in US. A totally senseless argument.

Perhaps they lost track of the fact that he was big in the anti-US demonstrations here in US.

W/s.

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Sayed Hossien Nasr is perennialist shia.

Does any one knows what does our scholars says about Perennailists ?

Sunni Scholars consider Perennialists as 'deviated muslims'.

wsalam.

Bro, can you explain to me what exactly is a perennialist shia? :blush:

Also, do you have proof that Seyyed Hossein Nasr is a perennialist shia? Has he identified as such?

Please outline what these beliefs contain, if possible. And also, I don't take TOO much stock in what sunni scholars say in general.

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Bro, can you explain to me what exactly is a perennialist shia? :blush:

Also, do you have proof that Seyyed Hossein Nasr is a perennialist shia? Has he identified as such?

Please outline what these beliefs contain, if possible. And also, I don't take TOO much stock in what sunni scholars say in general.

perennialist shia :A Shia who beleives/Accepts 'Perennial Philosophy'.

Proofs are in 1st Post of the thread .... :)

"It was during these travels to Europe that Nasr met with the foremost traditionalist writers and exponents of the philosophia perennis, Frithjof Schuon and Titus Burckhardt, who made a tremendous impact and decisive contribution to his intellectual and spiritual life.

...

He also helped in the establishment of the section on Hermeticism and perennial philosophy at the American Academy of Religion.

Nasr was soon recognized in American academic circles as a traditionalist and a major expositor and advocate of the perennialist perspective "

____________

wsalam.

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mmmm.... why should he drop the Sayed? Would it be wrong if I called myself Seyyede (Insert my name here)?

Another very important dimension to Nasr's intellectual activities after his return to Iran in 1958, was his program in re-educating himself in Islamic philosophy by learning it at the feet of the masters through the traditional method of oral transmission. He studied hikmah for twenty years under some of the greatest teachers in Iran at the time, reading traditional texts of Islamic philosophy and gnosis, three days a week at the Sepahsalar madrasah in Tehran and also in private homes in Tehran, Qom and Qazwin. Among his venerable teachers were Sayyid Muhammad Kazim Assar, an alim who was an authority on Islamic law, as well as philosophy, and a very close friend of Professor Nasr's father; the great luminary and master of gnosis, Allamah Sayyid Muhammad Husayn Tabatabai and Sayyid Abul-Hasan Qazwini, a great authority on Islamic law and the intellectual sciences who knew mathematics, astronomy and philosophy extremely well. Nasr read and studied several of the major texts of Islamic philosophy under these masters such as the al-Asfar al-arbaah of Mulla Sadra and the Sharh-i manumah of Sabziwari and benefited greatly from the invaluable insights and commentaries provided by them orally.

This does not sound like he has just had academic achievements from the west. He has had some sort of training, no?

:huh:

Wasalaam

(salam)

Hitler (and I'm saying he's like Hitler in any way) was good friends with the Catholic Church in Germany, does that mean he was a "good" Catholic? From what I've read of him (which is no much) I'm quite certain that the great Islamic scholars he mentioned would not agree with many of his views on Islam.

I know many Sayeds, and most of them (although they may technically be able to use the term) do not call themselves Sayed "(name)". This is because to "take ownership" of this title implies that you are representing the family of the Prophet (as). I don't think, based on the little I've read of him, that he acurately represents these views.

That's just my opinion.

Thanks for the article, and it illustrates some points which I have also notices in his other works (of which I have only read excerpts, b.t.w.)

" Nasr apparently denies the principle of non-contradiction. He claims that although the Christian and Islamic descriptions of Christ are contradictory, they are nevertheless both true, and admits that this is "very difficult from a rationalistic point of view....he does not explain how Christ could be crucified on one level and not on another. He claims that only an elite of advanced thinkers will be able to understand his claims, and he compares the situation with that of astronomical knowledge. "

http://al-islam.org/al-tawhid/default.asp?url=pluralism2.htm

His philosophy seems to "complexify" simple issues, such as whether or not Prophet Jesus (as) was crucified. For a Muslim, this is a simple issue, he was not and the Christians are wrong and thus (according to Paul) the religion of Christianity lacks a "raison de etre". On the other hand, he approaches this subject in an overly "academic" way and adds layers of unneccessary complexity (probably to pacify Hicks, and allow the discussion to move forward) which serves only to confuse everyone accept (apparently) himself.

Thus, every major issue regarding religion is "subjective", "open" and "interpretive", even relatively simple issues (which happen to be points of conflict as well). Of course, this is the only way a Muslim can speak and still be given "presigious awards" by universities in the U.S. This, in my opinion, is misleading, dishonest and unhelpful for those seeking the truth. Again, just my opinion.

Much of the flaws in his thinking can be traced back to his "traditionalist/perennialist perspective ", which is rooted in HINDUISM, and not Islam.

" René Guénon (1886-1951), Ananda Coomaraswamy (1877-1947) and Frithjof Schuon

(1907-1998) are the main figures of the Perennialist school...

...Frithjof Schuon (1907-1998), one generation younger than Guénon, was among his early

readers. Having read in his youth the Bhagavad-Gita, the Koran and the Plato, Schuon accepted immediately Guénon’s criticism of modernity and defense of the Tradition and became one of his collaborators in Guénon’s journal Les Etudes Traditionnelles....

...In Guénon’s view the innermost essence of the individual being is non-different

from the Absolute itself. Guénon refers here to the Vedantic concepts of Brahman (Principle), Atma (Self) and Moksa (Deliverance). This reference is not accidental or circumstantial. For Guénon, the Hindu Sanathana Dharma represents in fact “the more direct heritage of the Primordial Tradition”. More generally, the great traditions of Asia (Advaita Vedanta, Taoism and Mahayana Buddhism) play a paradigmatic function in his writings. He considers them as the more rigorous expression of pure metaphysics."

SOURCE: http://www.religioperennis.org/documents/F...erennialism.pdf

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perennialist shia :A Shia who beleives/Accepts 'Perennial Philosophy'.

Proofs are in 1st Post of the thread .... :)

"It was during these travels to Europe that Nasr met with the foremost traditionalist writers and exponents of the philosophia perennis, Frithjof Schuon and Titus Burckhardt, who made a tremendous impact and decisive contribution to his intellectual and spiritual life.

...

He also helped in the establishment of the section on Hermeticism and perennial philosophy at the American Academy of Religion.

Nasr was soon recognized in American academic circles as a traditionalist and a major expositor and advocate of the perennialist perspective "

____________

wsalam.

Thanks brother :)

(salam)

I have his book Islam : Religion, History, and Civilization and its full of praise for Abu Bakr & Co. He also has some mega-deviated views on religious pluralism.

http://al-islam.org/al-tawhid/default.asp?url=pluralism2.htm

ws

Thanks for the link. I read his one book Ideals and Realities of Islam, and found that there was praise of Abu Bakr in it as well. But then I learned that this was part of a series of lectures he gave to Syrian students who were sunni, so that may be it. In any case, I know he wrote a biography of the Prophet (pbuh) where he emphasized Ghadeer.

Religious pluralism... touchy topic... I should read the link you gave me... thanks sis :)

(salam)

Hitler (and I'm saying he's like Hitler in any way) was good friends with the Catholic Church in Germany, does that mean he was a "good" Catholic? From what I've read of him (which is no much) I'm quite certain that the great Islamic scholars he mentioned would not agree with many of his views on Islam.

I know many Sayeds, and most of them (although they may technically be able to use the term) do not call themselves Sayed "(name)". This is because to "take ownership" of this title implies that you are representing the family of the Prophet (as). I don't think, based on the little I've read of him, that he acurately represents these views.

That's just my opinion.

Well, he did study under great scholars... so I was just pointing out the fact that he does not have just purely a western education.

Anyways, I've only ever read the one book by him, and I was pretty impressed by it. Wallahu alim- I could be dead wrong.

Wasalaam

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Oh yes. He 'praises' Hazrat Abu Bakr, Umar & Usman in his book 'Heart of Islam' too.

and i read in his interview , he called them 'good friends of Prophet(saw)' and 'earliest coverts'

may be thats the reason many shiites consider him 'deviated'. :huh:

wsalam

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Oh yes. He 'praises' Hazrat Abu Bakr, Umar & Usman in his book 'Heart of Islam' too.

and i read in his interview , he called them 'good friends of Prophets' and 'earliest coverts'

may be thats the reason many shiites consider him 'deviated'. :huh:

wsalam

Hmm... Maybe.

Eh, he was always a question mark to me- I didn't really know anything about him or his beliefs, so this thread is interesting for me to see what others have to say.

Wasalaam

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Oh yes. He 'praises' Hazrat Abu Bakr, Umar & Usman in his book 'Heart of Islam' too.

and i read in his interview , he called them 'good friends of Prophet(saw)' and 'earliest coverts'

may be thats the reason many shiites consider him 'deviated'. :huh:

wsalam

**does he??? which chapter? and page?..i am reading his book, in fact it is here with me now and i have found it to be so enlightening...esp Chapter Five ~ Compassion and Love, Peace and Beauty...so why is he such a deviated muslim?..i truly am shocked by people judgements.. :huh:**

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I know many Sayeds, and most of them (although they may technically be able to use the term) do not call themselves Sayed "(name)". This is because to "take ownership" of this title implies that you are representing the family of the Prophet .

You are wrong. It is simply a family name. The culture evolved so that only scholars of the given geneologies would use the name, and it became a title/honorific. Otherwise, it means nothing.

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(bismillah)

(salam)

Brother,

Iin a few line hald a dozen lines you managed to "debunk" two very valuable assets of cumanity.

An undettere spirit of enquiry

and

Freedom of Conscience.

(salam)

I'm not trying to (nor is it within my power) to limit anyones freedom or discourage anyone from searching for ultimate truth or even from reading him (I've been doing that now for 30 minutes myself). I am giving my personal views on him, based on the limited amount of information I have.

Just to refresh your memory, the title of the thread is " What is your opinion of Seyed Hossien Nasr?" That's my opinion (and I've reinforced my argument in my last post if you care to see)...take it for what it's worth.

As a Muslim, Imamate is part of our usol a'deen. If a person praises the Imam, but also praises those who oppressed them then they are implicitly rejecting the position and authority of the Imam. As a result, they cannot be considered a scholar from the Shia perspective.

Also, if a person praises the Quran but also equates it (i.e., doesn't assert that it is superior to) to the Bible, the Bagava Gita, the Torah, etc. then they are actually attempting to LOWER the position of the Holy Quran from it's true position as the only perfectly preserved divine revelation.

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You are wrong. It is simply a family name. The culture evolved so that only scholars of the given geneologies would use the name, and it became a title/honorific. Otherwise, it means nothing.

If the practice of using the title "Sayed" for Islamic scholars who are from the family of the Prophet (as) is simply a cultural practice then I withdraw my comment. I was not previously aware of this, but I trust you and accept what you say as I have no evidence to the contrary.

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As-salamu 'Alaykum,

Dr. Seyyed Hossein Nasr is an excellent representative of Islam in the West. He has written several of the most widely read books on Shi'ism in the West:

1. trans. A. Tabataba'i's "Shi'ite Islam"

2. "Muhammad: Man of God"

3. "Sufism and Shi'ism" in "Sufi Essays"

4. "Sadr al-Din Shirazi and his Transcendent Theosophy"

5. "Persian: Bridge of Turquoise"

6. edt. "Expectation of the Millennium: Shi'ism in History"

7. edt. "Shi'ism: Doctrines, Thought, and Spirituality"

8. edt. "Historical Atlas of Iran"

9. edt. "The Islamic Intellectual Tradition in Persia"

10. edt. "An Anthology of Philosophy in Persia"

There are very few scholars who have written as many quality works on Shi'ism in English. He also has written about Islamic art, philosophy, science, Sufism, nature, and the perennial philosophy. He is very sensitive to all of the intellectual currents in the West, but did receive his primary training from traditional authorities in Islam, and uses this knowledge in a masterful way, to present traditional Islam to Western readers.

wa salam,

Abu Abdallah

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Okay, so I'm receiving mixed reviews about him.... Keep em coming, folks :lol:

Though I must say that I really loved reading his book Ideals and Realities of Islam.... has anybody read more of his books? To those who do not really like him- can you give me concrete examples of why you don't?

Wasalaam

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If the practice of using the title "Sayed" for Islamic scholars who are from the family of the Prophet (as) is simply a cultural practice then I withdraw my comment. I was not previously aware of this, but I trust you and accept what you say as I have no evidence to the contrary.

My friend, we don't necessarily need any major names or titles, but naturally they evolve. Take the word 'imam' in the shi'ite context. In Iraq, they did this commonly and called the Supreme Marja Imam, such as Imam al Hakim, Imam al Khoei, etc. However, in Iran, it was not an established practice to call Maraje Imam. Hence, Imam Khomeini came to mean something special; he was not just a regular supreme marja of the time, but had a special status as leader of revolution and Islamic government.

Similarly, this talk about the name Sayyid is also cultural. It came to be in Hijaz, that the descendents of Imam al Hassan were called 'Sharif' (like Sharifs/Ashraf of Makkah) and those of Imam al Hussain 'Sayyid'. This was purely on the basis of lineage, not education. However, the practice seemed to come about that a descendent of Muhammad (S) who was also a religious scholar was called a 'Sayyid' (like one would call someone Professor). In this case, 'Sayyid' assumed a dual role as family name and 'rank'. In contrast, the Sunni world has a more logical system where they call every alim Sheikh or Moulana. Meaning, their rank as a religious scholar (although, the Shi'ite religious 'ranking system' is better), and then Sayyid. For example, Sheikh Sayyid Muhammad Hussain Fadlallah, etc.

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(bismillah)

(salam)

Syyed Hossein Nasr is part of School of Tradition or the "Perennial Philosophy." He has mentioned Umar and Abu Bakar in his books without denouncing them, however if you read Muhammad:Man Of God, he devotes a lot of attention to Ghadir-e-Khumm, whereas the other Perennialist Martin Lings, barely mentions Ali (as) in his Book Muhammad:His life based on the earliest sources.

He believes that all authentic religions have a basic primordial truth to them which is that they help man bind with the Absolute or Allah in Islam and God in Christianity. He also believes that all new religions after Islam such as Bahaism, Mormonism, etc and all new cults are completely false. He believes that the modern world is being faced with a crisis, and that consumerism, materialism, communism, socialism, and all things new and false are the products of the modern world.

He believes that Sunni Islam and Shia Islam are both legitimate paths towards Allah, and that the reason why Shi'ism is a minority is because it is a more esoteric path towards Allah than Sunni Islam is, and that Sunni Islam is more exoteric, therefore more befiting the masses. He believes that Sufism is a cure for those who are ailed by the modern world and the only way to cure oneself from the evils of the modern world is to follow a true religion(christianity, islam, etc) and after that a small percent are in need of an esoteric path(aka Sufism and even Shi'ism)

This is all I could think up of in my head...

wa'salaam

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**does he??? which chapter? and page

Read page no. 30 and 31 of "Heart of Islam" ...

At first only Khadijah, ‘Ali, and the Prophet’s old friend Abu Bakr accepted the message that was revealed to him. Gradually, however, a number of others, including such eminent personalities as ‘Umar ibn al-Khattab, who was later to become the second caliph after Abu Bakr, and ‘Uthman ibn ‘Affan, the future third caliph, embraced Islam. The very success of the Prophet’s mission made the opposition to him and his followers more severe every day.

so why is he such a deviated muslim?..i truly am shocked by people judgements.. :huh:**

For me he is one of the great Scholars.

wsalam.

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As-salamu 'Alaykum,

There are some very good responses here. I have read over a dozen of his books and taken lectures with him in some of his classes. At the campus MSA, a zealous Sunni stood up when he was asked to give a khutba and started critisizing him for being Shi'i. That was the first and last time he did this for the MSA.

He tries to write about Islam in an objective manner, and believes that both Sunnis and Shi'ites are orthodox. Of course there are many Sunnis who read his texts and object to his many references to Shi'ism and the special status of Ali (as), just as there are many Shi'ites on this forum who object to his refernces to some companions.

What must be remembered in this discussion is that he has always written that Imam 'Ali (as) is the representative, par excellence, of Islamic esoterism, which amounts to saying that all authority was given to 'Ali (as), which, as brother Dawood has stated, he explicitly writes in "Muhammad: Man of God" through the account at Ghadir Khumm.

I think he really takes the high ground in this discussion. He recognizes the special status and Imamate of 'Ali (as), but doesn't want to alienate Sunnis by cursing the first 3 Caliphs. He therefore inculcates a love for 'Ali (as) in the heart of the average Sunni reader while proving the orthodoxy of Shi'ism, which is much harder to do in you aggresively critisize Sunni Islam.

Just a personal note, I decided that Shi'ism was the path for me, after being a Sunni, only after I read his essay "Shi'ism and Sufism: their relationship in essence and in history" in "Sufi Essays".

wa salam,

Abu Abdallah

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^

Masha'Allah brother!

Thank you for that information, and I am delighted to hear that you have become shi'a- may Allah (swt) continue to guide you.

And I think your analysis of Sayid Hossein Nasr is correct, from all the information I have gathered about him thus far.

Wasalaam

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Oh yes. He 'praises' Hazrat Abu Bakr, Umar & Usman in his book 'Heart of Islam' too.

and i read in his interview , he called them 'good friends of Prophet(saw)' and 'earliest coverts'

may be thats the reason many shiites consider him 'deviated'. :huh:

wsalam

(salam)

Just by telling the history of Islam and saying that Abu Bakr was close to the prophet(s) although in wordly sence one would be counted out of shiism? this is strange logic. He wrote on islamic history without prejudice and it is truth that Abu Bakr was considered a close ally of Prophet(s), whatever his true intetions were is irrelevent when you are writing about history. Didn't Prophet(s) mary Aisha and Hafsa, daughters of AbuBakr and Omar respectively? They were influsential personalities at the time of Prophet(s) in the eyes of common people.

Such is the claims of Shaykh Bahmanpour when he discusses the tafsir of surah taubah when Abu Bakr was made amir of Hajj, and later a revelation came and Ali(as) was sent instead.

Nasr is a shia indeed (Proof: Translation of book "Shia" by Allama Tabatabai and other books regarding shiism). He in a sence represent Muslims in US, so he must talk about common grounds and without sectarian biases. If he said that Abubakr was one of the three who accepted Islam then what is wrong with it? It is indeed the accepted reality.

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His book "Man and Nature: The spiritual crisis of modern man" based on his lectures at the University of Chicago is one of the most thought provoking books I've ever read. I don't have to think twice before spending money on his books.

As in regards to his shia/sunni views, he thinks at a much broader scope, something many of us are incapable of doing.

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Ethereal,

Have you had a chance to listen to any of the audio courses by Dr. Nasr that are available on the Nasr Foundation website? There were a few of them I was interested in, ie philosophy and theology, sufism, Mulla Sadra, but wanted to know if they were worthwhile. I was going to also see if they have them as files that can be downloaded for a lower price as otherwise the cost is prohibitive.

I personally think that Dr. Nasr is very insightful and has an interesting perspective, however I disagree with some of his views and think that he mythologizes a past that never really existed. I am perhaps more influenced by Soroush than Nasr, but I think they both are very important voices worth listening to.

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Ethereal,

Have you had a chance to listen to any of the audio courses by Dr. Nasr that are available on the Nasr Foundation website? There were a few of them I was interested in, ie philosophy and theology, sufism, Mulla Sadra, but wanted to know if they were worthwhile. I was going to also see if they have them as files that can be downloaded for a lower price as otherwise the cost is prohibitive.

I personally think that Dr. Nasr is very insightful and has an interesting perspective, however I disagree with some of his views and think that he mythologizes a past that never really existed. I am perhaps more influenced by Soroush than Nasr, but I think they both are very important voices worth listening to.

I hope you mean this Soroush:

Ehsan_Maleki_Hichkas_Reza_Pishro.jpg

He is a much less of a retard than that other Soroush.

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