The argument for #Kashani Sunnism is somewhat odd completely ignoring the question of #walaya and the debate on #SealofSaints - generally the life is not well presented 2/
Similarly on works, Pablo Beneito isn’t the only one who questions the ascription of Lata’if al-i’lam to #Kashani - the works need to be more careful considered 3/
The main text comprises two chapters on huwiyya (which in the monism of the #Akbarian school ultimately is God) one on #IbnArabi and the other on #Kashani and he correctly points out differences 4/
The #Tawilat of #Kashani is actually - as Lory and others show - the site for some of the key differences with #IbnArabi 5/
#Kashani may have condensed and presented a pedagogical introduction to #IbnArabi but some of the nuances of difference are significant 6/
The conclusion then seems to involve itself in somewhat unnecessary polemics defending #Kashani against perceived slights 7/
Nevertheless this is a welcome addition and if it encourages others to study #Kashani further well and good and critically examine the notion of a standardised #Akbarian tradition 8/
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In a recent article on the canonisation of the #Nahj_al_Balāgha, Aun Hasan Ali cites the words of the eminent authority of contemporary #Shii_Islam Sayyid ʿAlī Sīstānī that advises believers to read this famous collection from the 11th century - a thread on the Nahj 1/
While there is little doubt that the Nahj is popular in contemporary Shii households and lives - and increasingly also among Zaydī and Ismaili Shiʿa as well - how did it attain its status as the pre-eminent text after the Qurʾan since it is not normally considered canonical? 3/
Any consideration of a #decolonial approach to #philosophy must engage with #Africana philosophy - but what is often occluded in that is the #Islamic element 1/
@HistPhilosophy with @ChikeJeffers has done an excellent job in introducing many to #Africana philosophy and let’s hope they continue to flourish 2/
A number of works have recently appeared that are relevant to our understanding of the Muslim element in that often focused on #WestAfrica 3/
The influence of Immanuel Kant on modern philosophy cannot be underestimated - a thread on #Kant in #Iran
Often in academic departments of philosophy (#analytic but also beyond) #Kant is the key figure if the modern period 2/
He represents a systematic approach to philosophy, to metaphysics, ethics, and much beyond covering theoretical and practical philosophy displacing #Aristotle 3/
Much of his career was in #MuslimChristian understanding partly influenced by his own biography - born into a #Shii family in Qana in Southern Lebanon in 1935 and converting to Protestantism 2/
With the recent passing of Āgha-ye Ḥasanzādeh Āmulī, mention was made of his teacher Mīrzā Abūʾl-Ḥasan Shaʿrānī (1903-1973) whom most Iranians know through his translation of the Qurʾan - a 🧵
In terms of his scholarly family background, his father was a descendant of Fatḥollāh Kāshānī, author of the 16th century #QurʾanExegesis Manhaj al-ṣādiqayn, and his maternal grandfather was Navvāb-e Tehrānī, author of the literary Shiʿi martyrology Fayż al-dumūʿ 1/
Shaʿrānī trained in the seminary, first at the Madrasa-ye Khān Marvī with important philosophers such as Mīrzā Mahdi Āshtiyānī (1888-1953), one of the first to teach university students as well, and Mīrzā Maḥmūd Qummī (d. 1925), a specialist on the school of #IbnʿArabī 2/
The seminarian philosopher and polymath Āqā-ye Ḥasan Ḥasanzāde Āmolī (b. 1307Sh/1928) passed away yesterday 25 September 2021 - a 🧵 on his life and works #ShiiPhilosophy#mysticism#ʿerfān#ḥekmat
As his name suggests, he was born in Āmol and began his seminary studies there and only moved to Tehran as a young man in 1950 to continue his studies 2/
In Tehran, he studied philosophy and mysticism with a major teacher at the Madrasa-ye Marvī, Shaykh Muḥammad Taqī Āmolī (1887-1971) best known for his work on #Avicennism and his glosses on Sharḥ al-manẓūme of Hādī Sabzavārī (d. 1873) 3/