A Biography of Seyyed Hossein Nasr Essay Example

taught at Tehran University. After the Iranian revolution, he moved to America and taught at Temple University in Philadelphia from 1979 to 1984. Since then, he has been teaching at George Washington University.

Professor Nasr's academic interests encompass a wide range of subjects including philosophy, religion, spirituality, music, art and architecture, science literature civilizational dialogues and the natural environment. His writings, lectures, and speeches display his authoritative voice. He believes that knowledge is of great significance as it not only enables individuals to understand the essence of things but also liberates them from worldly constraints. This pursuit remains central to his intellectual life.

The mausoleum of Mulla Seyyed Muhammad Taqi Poshtmashhad continues to attract visitors today; it is located adjacent to Shah Abbis' tomb who was a Safavid king.During his early years, Professor Nasr received a traditional Persian education at home, attending a local school and receiving lessons in Islamic and Persian subjects. He also had French tutorials. However, it was his discussions with his father on philosophy and theology that played an important role in shaping his education. These discussions, along with conversations with visitors at his father's house and extensive reading, laid the foundation for his intellectual growth during this time.

At the age of twelve, Professor Nasr moved to America which marked a significant change from his experiences in Iran. He enrolled at The Peddie School in New Jersey where he excelled academically and received high honors such as the Wyclifte Award. At Peddie School, he not only learned English but also studied various subjects including sciences, American history, Western culture, and Christianity.

For college, he chose to attend M.I.T., becoming the first Iranian undergraduate student

to be admitted there with a scholarship. Initially motivated by a desire to understand physical nature, Nasr started feeling overwhelmed by the scientific atmosphere at M.I.T., which focused on positivism while disregarding metaphysical inquiries.Nasr's doubts about whether studying physics would truly enable him to comprehend physical reality or address his metaphysical interests were confirmed during a discussion with philosopher Bertrand Russell. He realized that physics focused on mathematical structures rather than understanding physical reality. Despite this revelation, Nasr considered leaving both the field of physics and M.I.T., but his belief in God remained unshaken. This crisis affected various aspects of his worldview, including the meaning of life, the significance of knowledge, and how to attain Truth. Although he was tempted to abandon his studies completely, his father intervened to prevent it. However, after graduating with honors from M.I.T., Nasr discovered that physics no longer held his passion and began exploring alternative fields for answers. He enrolled in humanities courses taught by Professor Giorgio Di Santillana where he studied ancient Greek wisdom, European and Medieval philosophy, Dante's Divine Comedy, Hinduism, as well as a critique of modern Western thought. It was during this time that Nasr first encountered the writings of Rene Guenon through Di Santillana's guidance which greatly influenced his traditionalist perspective.In addition to having access to Ananda K. Coomaraswamy's extensive library filled with works on traditional philosophy and art from around the world, Nasr also discovered influential traditionalist writers like Frithjof Schuon, Titus Burckhardt, Marcos Pallis, and Martin Lings. These writers had a profound intellectual and spiritual impact on Nasr, resolving his crisis and providing him with enduring certainty through newfound knowledge. Nasr believed

that ultimate Truth could be attained through intellectual knowledge guided by divine revelation. By embracing Schuon's writings, Nasr found deeper meaning in his passion for knowledge, specifically focusing on theoretical knowledge and spiritual discipline.

After studying at M.I.T., Nasr pursued geology and geophysics at Harvard University in order to explore natural sciences beyond Western traditions and gain an understanding of the historical development of modern science. Initially planning to write his dissertation under the guidance of George Sarton, a renowned authority on Islamic science, Nasr had to change course due to Sarton's passing and the lack of another expert in Islamic science at Harvard. Instead, he completed his dissertation with the guidance of three professors: I. Bernard Cohen, Hamilton Gibb, and Harry Wolfson.

During his time at Harvard University, Nasr made the decision to resume studying classical Arabic which he had previously stopped upon arriving in America. He faced challenges in comprehending philosophical Arabic but received assistance from Wolfson and GibbAfter Nasr returned to Iran in 1958, he studied Islamic philosophy under traditional masters, which allowed him to achieve mastery in philosophical Arabic. While studying at Harvard, Nasr traveled extensively across Europe, including France, Switzerland, Britain, Italy, and Spain. These journeys not only broadened his intellectual horizons but also led to important connections with influential traditionalist writers such as Frithjof Schuon and Titus Burckhardt. These encounters greatly impacted both his intellectual growth and spiritual development.

During his time at Harvard, Nasr's worldview was further shaped by a visit to Morocco where he embraced the teachings of Sufism from Shaykh Ahmad al-Alawi. After completing his Ph.D. at the age of 25, Nasr wrote his first book titled "Science and

Civilization in Islam". His doctoral dissertation on "Conceptions of Nature in Islamic Thought" was published as "An Introduction to Islamic Cosmological Doctrines" by Harvard University Press in 1964.

Instead of accepting a position at M.I.T., Nasr made the decision to permanently return to Iran. He became an Associate Professor at Tehran University's Faculty of Letters specializing in philosophy and the history of science. Shortly after returning, he married into a reputable family that had connections to his own.Nasr, who became the youngest full professor at the university at thirty years old, utilized his influence to bring significant changes to the philosophy program. He aimed to strengthen it beyond its heavy reliance on French intellectual thought while teaching Islamic philosophy at Tehran University. Nasr emphasized the importance of exploring other intellectual traditions from an Iranian perspective and recognizing that understanding one's own tradition requires looking through their own lens. This approach sparked a renewed interest in Oriental philosophies among both students and faculty. His reforms had a wide-ranging impact as Tehran University was the only institution in Iran offering a doctoral degree in philosophy. Nasr's belief in approaching philosophical traditions from an Iranian standpoint rather than solely adopting Western views continues to hold influence today. Many of his mentored students have become scholars and professors advocating for this perspective within Iran.

Furthermore, Nasr also played a diverse role at Tehran University by overseeing the Persian language and literature doctoral program catered specifically to non-native Persian speakers. He improved the program by incorporating philosophical teachings into it and attracting outstanding students from countries outside of Iran.During the years 1968 to 1972, Seyyed Hossein Nasr held important positions at Tehran

University. He served as both Dean of the Faculty and Academic Vice-Chancellor. Nasr's tenure was marked by significant changes aimed at strengthening humanities programs, particularly philosophy. Notable scholars such as William Chittick from America and Sachiko Murata from Japan emerged from this group of trained students.

In 1972, Nasr was appointed President of Aryamehr University by the Shah of Iran. At that time, Aryamehr University was considered Iran's top scientific and technical institution. The Shah wanted Professor Nasr to shape it based on M.I.T.'s model while maintaining strong ties to Iranian culture.

As a result, Nasr established a robust humanities program focused on Islamic thought and culture at Aryamehr University. Special attention was given to an Islamic philosophy of science. Around ten years ago, through his groundbreaking work, one of the first graduate programs in the Islamic world centered around the philosophy of science rooted in Islamic principles was established at Aryamehr University.The Queen of Iran, in 1973, gave Nasr the task of establishing a center for studying and promoting philosophy. This led to the creation of the Imperial Iranian Academy of Philosophy, which quickly became a prominent hub for philosophical activities in the Islamic world. The academy boasted an impressive philosophy library and attracted renowned scholars like Henry Corbin and Toshihiko Izutsu from both Eastern and Western backgrounds. They organized seminars, lectures, research fellowships, and published works in various languages.

Upon his return to Iran in 1958, Nasr actively pursued traditional methods of re-educating himself in Islamic philosophy. For two decades, he studied under esteemed teachers within Iran. He dedicated three days a week to reading traditional texts at Sepahsalar madrasah and held private sessions in Tehran,

Qom, and Qazwin cities. Notably, Nasr learned from instructors such as Sayyid Muhammad Kazim Assar who was close friends with his father. He also gained knowledge from scholars like Allamah Sayyid Muhammad Husayn Tabatabai and Sayyid Abul-Hasan Qazwini who were experts in gnosis, Islamic law, mathematics, astronomy, and philosophy.

Nasr extensively studied influential texts on Islamic philosophy such as al-Asfar al-arbaah by Mulla Sadra and Sharh-i manumah by Sabziwari. Through their guidance along with oral insights and commentaries from these scholars, Nasr developed a unique educational background that blended both Western and Eastern traditions.Nasr's expertise in the intricate matters of East and West, tradition and modernity, made him a highly regarded authority. He demonstrated his proficiency through his writings and lectures. During his time in Iran, he extensively wrote in Persian and English, with occasional use of French and Arabic. His rewriting of his doctoral dissertation in Persian earned him the royal book award. Additionally, he published critical editions of significant philosophical works such as Suhrawardi's complete Persian texts, Mulla Sadra's works alongside Arabic texts by Ibn Sina and al-Biruni.

Driven by his interest in Mulla Sadra's philosophy, Nasr collaborated with traditional Islamic philosophy masters to introduce Mulla Sadra to the English-speaking world through a book they co-published. Furthermore, Nasr partnered with William Chittick to create a three-volume Annotated Bibliography of Islamic Science that featured Persian and English annotations.

While studying at Harvard University, Nasr authored Three Muslim Sages and completed Science and Civilization in Islam. These books gained widespread recognition, quickly being translated into multiple languages and reprinted numerous times within Iran. Over the past thirty years, Nasr's books have served as widely-used textbooks for Islamic philosophy

and science courses at Iranian universities.The text discusses the works and achievements of Nasr, a prominent Islamic scholar. It mentions that three Muslim Sages originated from lectures delivered by him at Harvard University's Center for the Study of World Religions in 1962. Another significant work by Nasr is "Ideals and Realities of Islam," which explores universal aspects of Islam and is based on lectures given during his tenure as the initial Aga Khan Professor of Islamic Studies at the American University in Beirut from 1964-65. Additionally, Nasr delivered the Rockefeller Lectures at the University of Chicago in 1966, where he discussed the relationship between religion, philosophy, and the environmental crisis. This led to his publication "Man and Nature: The Spiritual Crisis of Modern Man," one of the first books addressing impending environmental issues. Nasr also released other popular books such as "Islam and the Plight of Modern Man," "Sufi Essays," and "The Transcendent Theosophy of Sadr al-Din Shirazi." These books have been translated into various languages and reprinted multiple times since their initial release. Furthermore, Nasr served as the first Aga Khan Professor of Islamic Studies at the American University in Beirut from 1964-65 and published a compilation titled "Islamic Studies" that explores fundamental aspects of Islamic tradition alongside his renowned work "Ideals and Realities of Islam."The compilation was later expanded and released as "Islamic Life and Thought." During his time in Lebanon, Nasr engaged in intellectual discussions with influential Catholic and Shi`ite thinkers. He had the opportunity to meet Sayyidah Fatimah Yashrutiyah, a prominent woman Sufi saint who was the daughter of the founder of the Yashrutiyah order, a branch of the Shadiliyah Sufi

order. Additionally, Nasr had strong connections both in Iran and America. He maintained relationships with major universities in the United States where he taught at Harvard in 1962 and 1965, conducted seminars at Princeton University and the University of Utah, as well as collaborated with American scholars like Huston Smith and Jacob Needleman. Nasr played a pivotal role in expanding Islamic and Iranian studies at various universities including Princeton, the University of Utah, and the University of Southern California. In 1977, he delivered lectures on Islamic art at New York University called the Kevorkian Lectures. These lectures focused on exploring its meaning and philosophy. Following the Islamic Revolution in Iran, Nasr moved to the United States in 1979 to rebuild his life and secure a position at a university.In 1980, while researching and preparing texts for the prestigious Gifford Lectures at The University of Edinburgh, Nasr resumed writing. He was the first non-Westerner to be invited to present in this renowned lecture series on natural theology and philosophy of religion in the West. One of his most influential philosophical works is Knowledge and the Sacred, which greatly impacted scholars and students studying religious studies. Despite challenging times and extensive travel between Boston and Philadelphia, Nasr describes writing this text as a divine gift. He effortlessly completed these lecture texts within three months or less, comparing it to reciting a memorized text.

In 1982, Professor Ewert Cousins of Fordham University reached out to Nasr to collaborate on the Encyclopedia of World Spirituality project. Nasr gladly agreed and together with other esteemed philosophers and scholars, he edited the two volumes dedicated to Islamic Spirituality. These volumes have become

essential reference materials for English-speaking individuals interested in this subject.

The following year, Nasr delivered the Wiegand Lecture on the philosophy of religion at the University of Toronto in Canada. Additionally, he played a role in establishing the section on Hermeticism and perennial philosophy within the American Academy of Religion.Nasr quickly gained recognition in American academic circles as a traditionalist and leading advocate for the perennialist perspective. Since his exile, Nasr has focused on comparative religion, philosophy, and religious dialogue. He has engaged in debates with theologians and philosophers from the Christian and Jewish communities such as Hans Kung, John Hick, and Rabbi Izmar Schorch. In 1986, Nasr edited The Essential Writings of Frithjof Schuon to showcase his involvement in religious studies. His dedication is evident through his selection as a patron for the Center for the Study of Islam and Christian-Muslim relations at Sally Oaks College in Birmingham in 1990. He also played a significant role in establishing and supporting the Center for Muslim-Christian Understanding at Georgetown University. Nasr actively participates in conferences on this subject matter, including attending the well-known 1993 Parliament of World Religions. Despite being based in America, he frequently lectures at esteemed European institutions like Oxford University, the University of London, and various British universities.
Professor Nasr, a member of the Temenos Academy, delivered the Cadbury Lectures titled "Religion and the Order of Nature" at the University of Birmingham in 1994. His groundbreaking work during these lectures significantly impacted understanding on this topic. He also has strong ties to Spain's Islamic presence reminiscent of Iran, particularly southern Spain, which further enriches his understanding. During his trips to Spain, he found inspiration for

writing poems with Spanish themes. Recently, he published a collection of forty English poems titled "Poems of the Way," focusing primarily on spiritual topics. Despite being a busy teacher and lecturer, Professor Nasr dedicates significant time and energy to his writing endeavors. In 1987, he released two books: "Islamic Art and Spirituality," delving into the metaphysical and symbolic significance of Islamic art, poetry, and music; and "Traditional Islam in the Modern World," exploring various aspects of the Islamic tradition as well as its relationship with the West. Additionally, Nasr authored "A Young Muslims Guide to the Modern World," addressing challenges faced by young Muslims today. He recently collaborated with Oliver Leaman on editing "History of Islamic Philosophy," a two-volume work featuring articles from esteemed scholars discussing different schools and regions within Islamic philosophy.Nasr demonstrates his passion for science through his latest book, "The Need for a Sacred Science." He is currently collaborating with Mehdi Amin Razavi on a four-volume project titled "An Anthology of Philosophy in Persia." Previously, Razavi edited Nasr's collection of articles known as "The Islamic Intellectual Tradition in Persia."

In Washington D.C., Nasr actively participates in the Foundation for Traditional Studies, an organization he established in 1984. The Foundation aims to promote traditional thought and has published various books. One notable publication is the festschrift "Religion of the Heart" by Frithjof Schuon, which was edited by Nasr and William Stoddart.

Another important book that Nasr co-edited is "In Quest of the Sacred: The Modern World in the Light of Tradition," alongside Katherine OBrien, who serves as the executive director of the Foundation. This book comprises essays presented at a significant conference organized jointly by

the Foundation and Peru's Instituto de Estudios Tradicionales.In addition to publishing "Sophia," a journal showcasing essays on traditional thought by esteemed experts, the Foundation collaborates with Nasr on the impactful documentary series "Islam and the West." This series delves into deep aspects of the encounter between Islamic and Western civilizations. Despite being exiled, Nasr, at sixty-six years old, leads a busy life teaching, lecturing globally, writing scholarly works, and engaging in intellectual projects. Alongside his demanding schedule, he also dedicates time to prayer, meditation, contemplation, and offering spiritual guidance as part of his intense spiritual practice. Despite challenges brought about by exile, Nasr finds solace in a timeless and sacred Center that transcends geographical boundaries.