Seyyed Hossein Nasr
Seyyed Hossein Nasr: A Life of Spiritual Pursuit and Intellectual Inquiry
Full Name and Common Aliases
Seyyed Hossein Nasr was born on April 7, 1933, in Tehran, Iran. He is commonly referred to as Dr. Nasr, reflecting his academic achievements.
Birth and Death Dates
April 7, 1933 - December 11, 2020
Nationality and Profession(s)
Iranian philosopher, Islamic scholar, environmentalist, and professor of International Studies at George Washington University. His work spanned multiple disciplines, including philosophy, spirituality, ecology, and Islamic studies.
Early Life and Background
Growing up in a traditional Iranian family, Nasr was exposed to the spiritual and intellectual traditions of Islam from an early age. He studied at the Al-Azhar University in Cairo, Egypt, where he earned his degree in Islamic theology. His academic pursuits were deeply influenced by the works of Islamic philosophers such as Ibn Sina (Avicenna) and Ibn Arabi.
Major Accomplishments
Nasr's contributions to the fields of Islamic studies and philosophy are numerous:
Authorship: He wrote over 70 books, including "Knowledge and the Sacred" and "The Heart of Islam: Enduring Values for Humanity."
Academic Career: Nasr taught at various institutions worldwide, including Harvard University, Princeton University, and the American University in Beirut.
Environmentalism: His work on environmental philosophy and spirituality led to the establishment of the Prince Alwaleed Center for Islamic Studies at Georgetown University.Notable Works or Actions
Some notable works include:
"The Encounter of Man and Nature: The Spiritual Crisis of Modern Man"
"Islamic Life and Thought" (co-authored with William C. Chittick)
Founding member of the Muslim World League's Committee for Islamic Cultural Centers in non-Muslim countries.
Impact and Legacy
Nasr's intellectual endeavors have had a profound impact on:
1. Interfaith dialogue: His work has promoted greater understanding between Islam and other spiritual traditions, fostering a spirit of cooperation and mutual respect.
2. Environmentalism: Nasr's emphasis on the interconnectedness of human existence and the natural world has inspired new approaches to environmental philosophy.
3. Islamic studies: He has helped shape the field of Islamic studies, encouraging a more nuanced understanding of Islamic thought and culture.
Why They Are Widely Quoted or Remembered
Seyyed Hossein Nasr's legacy is due in part to his:
1. Innovative thinking: His ability to synthesize diverse intellectual traditions has made him a respected authority on Islamic philosophy, spirituality, and ecology.
2. Pioneering work: Nasr's contributions have paved the way for future generations of scholars and thinkers.
3. Visionary leadership: As a leading figure in interfaith dialogue and environmentalism, he continues to inspire others to pursue their passions and make a positive impact on the world.
This biography serves as an introduction to Seyyed Hossein Nasr's remarkable life and work. His legacy will continue to influence scholars, spiritual seekers, and environmentalists for generations to come.
Quotes by Seyyed Hossein Nasr
Seyyed Hossein Nasr's insights on:
The order of the Universe is identified with the Divine Mind, and the scientist is said to be discovering the mind of God in his scientific pursuits. Scientific method itself has been called a Christian method of discovering God’s mind.
Each decade absolutizes its own fashions of thought and action without the least pause and consideration of the fact that a decade later those very fashions and ideas will be buried in the dustbin of history as one turns to a new decade.
A traditional Muslim would see in the bleakness and ugliness of modern industrial society and the ambiance it creates an outward reflection of the darkness within the souls of men who have created this order and who live in it.
Indeed, in the creation of the heavens and the earth; and the variation of the night and the day; and the ships that run upon the sea with what benefits mankind; and the water God sends down from the sky whereby He revives the earth after its death, scattering all manner of beast therein; and the shifting of the winds; and the clouds subdued between the sky and the earth are surely signs for a people who understand.
Once A. K. Coomaraswamy, the great twentieth-century Indian expert on traditional metaphysics and art, said that in modern society the artist is a special kind of person, while in traditional society every person is a special kind of artist.
All spiritual techniques seek to awaken fallen man from the dream in which he lives : he dreams continuously of individual state of being, and of the many forms through which the external world presents itself to him; he builds for himself a paradise of illusions, so as to forget the absence of God. To recover the vision of the spiritual world, the soul of man must “die” to this dream, this ceaseless flow of images which fallen man regards as normal, everyday state of his consciousness.
Beauty is at once a royal path to God and an impediment to reaching God if it is taken as a god in itself.
When man penetrates the mysteries of Nature, the “facts of Nature” become transparent symbols, revealing the “divine energies” and the “angelic” state which fallen man has lost, and which he may recover only for a moment, as when he is enraptured by the beauty of music or of a lovely face. At such moments man forgets his limited self, his individualistic dream, and participates in the cosmic dream, thus becoming freed from the prison of his own carnal soul.
The quest for truth must be carried out by each person individually. It is like breathing, something which no one else can do for us.
The human soul, provided it is pure and strong enough, can contact the unseen in waking life as well as in dreams: all that is required is withdrawal of the soul from the tumult of sensory life.