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Fragner x Acknowledgements I would first like to thank the contributors for the patience they have shown over the long gestation period needed for a volume of this kind. They, clearly, have the greatest role to play in this Festschrift and but for their cooperation and goodwill there would be no achievement. Several colleagues have been very helpful during the planning, collection and preparation of the volume. First and foremost is Professor Mohammad Ali Amir-Moezzi who generously offered encouragement, advice and assistance.

Sincere thanks likewise go to Professor Parviz Morewedge whose and initiative inspired the original idea and to Dr Etin Anwar of Temple University for her initial editorial contribution.

I would also like to express my gratitude and appreciation to the editors at The Institute of Ismaili Studies and I. Tauris who have spent many hours on the project.

Without their interest, dedication, skill, patience and good humour there would be no Festschrift. It has been a pleasure working with them. Professor B. Diacritical marks are dispensed with for some of the dynastic and community names which occur frequently in the book and are treated as common English words in The Concise Oxford Dictionary.

Certain articles, however, follow their own transliteration systems notably those by Mohammad Ali Amir-Moezzi and Bert Fragner. The Islamic solar dates of the sources published in modern Iran are indicated by the suffix Sh. The following abbreviations are used for certain periodicals and encyclopaedias cited frequently in the essay notes. Meisami and P. Gibb et al.

Baladier et al. Brockelmann, Geschichte der arabischen Literatur, 2nd. Sezgin, Geschichte des arabischen Schrifttums. Chittick Michel Chodkiewicz L. Hunzai Shigeru Kamada Ahmet T. Karamustafa Leonard Lewisohn Donald P. The purpose of this Introduction must be to say a few words about the one who is the object of such attention. His academic interests were, from his student days, anthropology, ethnology, philology, philosophy, Islamology and religious studies.

But before this research had been completed, in medias res as it were, Landolt — attracted to new scholarship in a slightly different key — left Basel for Paris to work with Henry Corbin. The Institute was, in those days, a relatively new entity. It had been founded ten years earlier by Wilfred Cantwell Smith, whose experience of the Islamic world had inspired with him a deep and abiding mission: to establish a place of study dedicated to bringing scholars from East and West together so that they might learn something of and from each other.

In the pursuit of such a goal, the Institute had become a lively centre of Islamic studies, attracting such internationally-known scholars as Fazlur Rahman, Niyazi Berkes, and Toshihiko Izutsu, amongst many others. From that day to this, his scholarly output has continued to be manifest in two distinct but profoundly related ways. The first is through his publications and the second is through his students.

To some degree, his scholarship naturally reflects an ongoing conversation with both of his renowned teachers, Henry Corbin and Fritz Meier. But there are other traces as well. But the triad does not tell the whole story.

Landolt started academic life with an interest in ethnology and anthropology at Basel University where he also studied classical philology. But this interest would also lend a permanent and important dimension to his scholarly approach that went beyond mere philosophy. As mentioned above, Landolt departed from the usual regime at Basel to embark upon a journey that would ultimately take him closer to an intellectual and spiritual home.

His work with Henry Corbin has undoubtedly made by far the deepest impression of all of the influences on him. Ultimately, and reflecting what Islamic philosophical mysticism esteems as the hallmark of the human vocation, Landolt has successfully joined the two opposites in his own work. The proposition that the intellect is incapable of winning the prize of absolute certainty is, of course, held as an absolute certitude by classical Sufism.

His scholarship in depth, breadth and detail is remarkable for the insights it gives us into the individual particularity of the datum, whether it is an idea, or a motif, or an individual. The one orthodoxy he appears to follow is that of rigorous and 2 introduction careful scholarly praxis.

Of course he would be the first to admit that even such a presumably transparent and benign orthodoxy will have its effect in the end. His many reviews in the Bulletin critique and other major journals over the years may be thought to give an insight into Landolt the teacher and director of student research, in addition to providing careful guidance to the reader about whatever publication might be under scrutiny at the time.

This means the pertinent history, political or otherwise, tragic or comic, that configures the circumstances in which the various thinkers that have attracted his interest worked and lived. It is obvious that our teacher, friend and colleague is mightily attracted to and by these realities. The remarkable number of Ph.

Once the contract was signed, so to speak, a student could expect clear criticism, a willingness to spend generous amounts of time in consultation, reasonable judgements, a rare openness to the seriousness of the life of the mind and various scholarly approaches or methodologies — all with a characteristic if uncommon measure of fun and humour. This is called dedication. Several of these dissertations went on to publication and, in some instances, have become classics of contemporary Islamic studies.

Other Ph. In addition to the official teaching and supervision, and of course the usual administrative committees, reports, councils, and meetings that plague the contemporary university scene, Landolt also found the time and energy to provide what was truly an invaluable service to his students.

Even if Montreal was not experienced as a foreign and inhospitable city, the Institute itself, with a faculty and curriculum entailing subjects, names and approaches frequently remote and aloof, was at times experienced as an isolated impenetrable fortress and a lonely place.

The gatherings offered an opportunity for stimulating conversation, a relaxed sociability and a welcome respite from the anxieties and pressures academic life. The essays and articles gathered here represent a significant contribution to our knowledge of Islamic thought. As such, they are published with the purpose of expressing our collective admiration for, gratitude and appreciation to and affection for Hermann Landolt: admiration for his unfailingly thorough and stimulating scholarship, gratitude for his guidance along the road of learning, appreciation for the knowledge he has either imparted or catalysed, for his publications and teaching, and affection he inspires as a practising human being.

The philosophy behind the selection process had less to do with conforming to some strict, and therefore exclusive, thematic guideline than with taking account of just who had worked under or with Landolt and those known to be scholars whom Landolt particularly esteems. Contributors were asked to conform to one stricture: their contribution should be made with a view as to how, in their own minds, they might honour our scholar.

Thus, we have a cornucopia, rather than a thematic volume as such. The passage of time being one thing we can all agree on, the articles are arranged in chronological order. The contents are divided into five major periods according to the imprecise designations: Classical, Early Medieval, Later Medieval, Pre-Modern and Modern. The somewhat unscientific principle obtains: articles have been assigned to one of these categories based either on the date of death of the main subject in the case of persons or on the date of the texts involved.

If there is a theme, then it is the very broad one of Islamicate Thought. Thus, all the papers deal with matters theological, philosophical or mystical — or all three.

One might object that the few papers here on history or historiography do not fall into this category. Contemporary tastes are disinclined to see historical problems in the light or the shade of spiritual concerns how 5 todd lawson else could we possibly be objective after all?

We hope he approves of the order of the two elements here. But then, one can easily imagine reversing this order and deriving sense from the reversal. We have a feeling that our scholar would consider this to be as it should be. Perhaps it is also as it should be that this most important of topics remains only tacitly alluded to and invisible. Jahrgang Nr. Laoust, H.

Corbin, O. Yahya, et al. Schmitz, ed. Mohaghegh and H. Landolt, ed. Adams, ed. Tehran, , pp. Nasr, ed. Jambet, ed. Nasir-i Khusraw, Forty Poems from the Divan, tr. Nasr, Seyyed Hossein, ed. Manheim and J. Tatsuro, ed. Reviews Chodkiewicz, Michel, Le Sceau des saints.

Review Shahrastani, Livre des religions et des sectes, I, tr. Reed, et al. Chittick, William C. Radtke, Bernd, ed. Davari, N. Pourjavady, et al. Federspiel general ed.

Amir-Moezzi, ed. Reviews Elias, Jamal J. Schubert, Gudrun, ed. Vesel, ed. Edited and Translated by Faquir M. Badakhchani, ed. Karim Douglas Crow Manichaean dualism received much attention from Muslim thinkers in the first three centuries of Islam, and appears to have been one of the catalysts for the elaboration of theological teachings defending Islamic monotheism.



If humanity could only understand the intimate connection that we all share; that separation does not exist in Reality. Then, we would embrace each other and ourselves, and turn in earnest love to the One from which we all came. To two very special individuals who have been my guiding lights in Islam since I met them back in March of Cikgu and Liza, the orientation, education and example you have set for me has provided me with the foundation for every ounce of knowledge that I have and every correct word written in this thesis. My heartfelt thanks and gratitude goes to you for everything you have done for me over the past seven years.


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