syed hussien nasr

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1. SEYYED HOSSEIN NASR(1933)Prepared by:SYARIFAH UMMU SALAMAH SY. ANAS(0710012) 2. Seyyed Hossein Nasr was born on April 7, 1933in Tehran His father, Seyyed Valiallah- was a physician tothe Iranian royal family, and one of thefounders of modern education in Iran Became Prof of Islamic Studies at TehranUniversity (1958)Temple University (1979) andProf at George Washington University (1984) Nasr is a Muslim Persian philosopher andrenowned scholar of comparative religion A lifelong student and follower of FrithjofSchuon Writes in the fields of Islamic esoterism, Sufism,philosophy of science, and metaphysics 3. An Introduction to Islamic CosmologicalDoctrines Ideals and Realities of Islam The Encounter of Man and Nature: TheSpiritual Crisis of Modern Man Traditional Islam in the modern world Islam and the Plight of Modern Man Knowledge and the Sacred 4. RELIGION ANDCONTEMPORARYSOCIETY 5. Nasrs approach to the study of religion incontemporary society is worthwhileinvestigating for two reasons:- it encompasses and accepts all revealedreligions and their sacred quality- deals with how Islam and Muslim canaccommodate the existing reality of otherreligions 6. qNasrs approach to the study of religion incontemporary society appears to be aresponse to the following two factors:- the spirit degradation in the modern world- the interpenetration of religious forms 7. Uncontrolled materialism and widespreadatheism has characterize the modern world He stresses that one must turn to the sources oftradition in order to evaluate these underlyingcauses, and then increase an effective responseto the intellectual challenges posed by themodern world The wests continuous philosophical, cultural,artistic, political, economic, and socialdomination of the Muslim world has weakenednot only the traditional Islamic institutions, butalso the fundamental of its own tradition 8. He set himself the task of defending all of thesacred traditions, including Islam There is an urgent need to assert the traditionalIslamic view on contemporary issues Nasr rise a consistent challenge to the principalelements of modernist outlook throughout hiswritings, attacking not just atheism andsecularism, but also their underlying motiveforces He consistently oppose change, reform, oranything that would dilute the transcendentand immutable principles 9. To overcome this problem is by going back to theold method which are- to desacralize the reason tobear on the sacred traditions and then to revive anawareness of the sacred quality of knowledge Such sacred knowledge, according to him, is notthe exclusive preserve of Islam, but is to be foundwherever there is loyalty to the sacred origin of anyrevealed tradition He suggests that the only way out of thispredicament is to understand the modern world indepth and to respond to its challenges through theknowledge of the tradition in its fullness 10. The revival of wisdom lying at the heart of eachsacred tradition. This termed the perennialphilosophy, which not only underlies all expressionsof sacred knowledge, but offers the best antidote tomodernisms pretensions The perennial philosophy saying that, the supremeideals of life and thought are beyond time and space,being situated in the eternal wisdom of the Divine, awisdom that is made accessible through revelationand its continuation in tradition Therefore, it is tradition, not modernity, that opensup the path to progress- inward, moral, and spiritualprogress there is. As a result, the modern world isrevealed as nothing more than a sophisticated formof degeneration 11. People know far more about the people of otherfaiths than they did in the past, and differentbelief systems are confronted on a much widerscale than ever before. The question of how torelate to other faiths thus assumes majorsignificance Secularists- all religions are relative, and thusnone are either absolute or true. Dogmatists- their particular religion alone is trueand thus absolute Nasr- All religions are relative when comparedwith the Absolute, of which they are justdifferent expressions, and thus lead one back tothe Absolute. 12. And so on is compelled to acknowledge not only thevalidity of his/ her own religion or belief system, butalso to be tolerant and open to the values revealed byother religions In this context, Nasr asserts that there is a need for ascience that can do justice to the study of religion.For him, this science is the perennial wisdom lying atthe heart of all religious traditionsNasr stresses that the issue of religious pluralism canbe solved for Muslims within the context of Sufism.As for the adherents of other faiths, it can befacilitated within the context of the perennialphilosophy He attempts to solve the problem by suggesting thatall religions are forms of the everlasting truth whichhas been revealed by God to humankind throughvarious agencies 13. Humanitys salvation becomes possibleonly when the values of tradition arerediscovered He claims that the perennial philosophyconstitutes a proper ground for a study ofreligion He asserts that the sacred knowledgecontained within the perennialphilosophy requires a sacred in theknower and, therefore, seeks to have animpact upon the existential life of theseeker after truth