Simerg &#; Insights from Around the World
Editor&#;s note: In Part I of this essay, Parvin Peerwani provided a brief background of the life of Nasir Khusraw and explained his definition of &#;aql and the general categories of knowledge such as the distinction between marifah and &#;ilm. The modes of knowledge and the relationship of the human soul with the Universal Intellect was described. Based on Hakim Nasir&#;s teachings, she concluded her article by stating that it was &#;through the Imam of the Time whereby the human soul becomes recipient to the divine knowledge and the eternal bliss, and thus takes the steps to perfection.&#;
The following is the second and final installment of her essay. The link to Part I is provided at the end of this article.
A 13th/19th century Persian manuscript of Nasir-i Khusraw&#;s major work Wajh-i din in which he masterfully applies ta’wil to the system of ideas and concepts propounded in earlier Fatimid texts. Photo Credit: The Institute of Ismaili Studies,
Part II: Hakim Nasir’s Theory of Education (ta’lim) for the Development of the Human Intellect
by Parvin S. Peerwani
The idea of a graduated programme of instructio
Nasir Khusraw: a Living Tradition
Abstact: The IsmailisAdherents of a branch of Shi&#;i Islam that considers Ismail, the eldest son of the Shi&#;i Imam Jaʿfar al-Ṣādiq (d. ), as his successor. of the Badkahshan region of Tajikistan and Afghanitan constitute an important part of the Shi&#;a Ismaili Muslim community today, with a distinctive socio-cultural heritage of their own. This heritage, shaped by both history and geography, has preserved their faith for more than a thousand years. Nasir Khusraw, the famous Ismaili dai, theologian, philosopher and poet from the 5th century AH/11th century CE, was probably the most influential person in the formation of the Ismaili community in this region.
This article attempts to give a general account of Nasir Khusraw&#;s life and teachings, using his writings as the principal sources of information. It highlights the profound and lasting impact he has had on the Ismaili communities of Tajikistan, Afghanistan, Iran and the neighbouring northern areas of Pakistan.
Emphasising the importance of knowledge and intellect in his writings, the article argues that Nasir Khusraw&#;s work is a product of the larger, multi-dimensional intellectu
Nasir Khusraw (—)
Abu Mo’in Hamid al-Din Nasir ibn Khusraw is an important figure in the development of Ismaili philosophy. Much of his biography and philosophical ideology has been obtained through fragmented texts, both in poetry and prose. Born into a politically connected family, Khusraw was well-educated and in the sciences and humanities. Having spent most of his life occupying prestigious positions within the Sajuq court, Khusraw converted to the Ismaili faith at the age of forty after careful study. He spent the rest of his life writing and advocating for the Ismaili faith, and eventually was forced into exile by Sunni authorities.
Consistent with other Ismaili philosopher, Khusraw’s cosmology is heavily inspired by Neoplatonism. His metaphysics describes a God from which everything emanates and consistently strives back towards. Through God, existence is cast into being through Universal Soul and Universal Intellect. Each of these concepts provides the foundation for material objects, ascending from minerals to human beings. Within each human being exists a soul and intellect, imperfect in form but existing within the Universals. Khusraw interweaves his metap
UNIVERSITY OF SOUTHERN COLORADO
THE WRITINGS AND TRAVELS OF
NASIR-I KHUSRAW THROUGH THE HOLY LAND
A TERM PAPER SUBMITTED TO
DR. BEA SPADE FOR HIST.
BY
REGIE MARQUEZ
PUEBLO, COLORADO
OCTOBER 18,
Introduction
N�sir-i Khusraw(1) was an eleventh-century Persian poet and writer on religious subjects who also wrote an account of his seven years of travel to Palestine, Arabia, and Egypt. His poems and religious writings have remained influential, especially for adherents of Ismaili Islam in Central Asia and Iran. However, Khusraw's account of his travels, the Safarnama, was not translated into English in its entirety until The book provided little unique information, but it offered a coherent, first-hand picture of the sights of Jerusalem, Mecca, and Cairo, as well as interesting, if limited, insights into an eleventh-century personality.
Recently, however, scholars have begun to connect the circumstances of Khusraw's long journey and his unusual itinerary with the facts of his perhaps well-established conversion to Ismaili beliefs. Since Khusraw's permanent contribution was to the furthering of Ismailism, studying
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