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Brethren of Purity is a philosophical research group sharing content on Islamic Philosophy

10/03/2025

The ultimate paradox of the realm of manifestations and the One who stays beyond, stays hidden, remains unmanifested.

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06/03/2025

Understanding the nature of sublime realms makes one fall in love with their beauty, transcending the fear of death.
What else is death but a transition and expansion of consciousness?

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02/03/2025

The fascinating concept of Time and Space and its relationship with all the states of Being.

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24/02/2025

History is a bird, that alongwith Philosophy and Mysticism, flies to the domain of all-comprehensive truth. A realm where very few genuine truth seekers dare to enter.

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22/02/2025

A poetic justice to the Beauty in its objectivity and the diverse forms it takes.

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15/02/2025

A journey that goes beyond the apparent.

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13/02/2025

The Rise of the Final Civilization.

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09/02/2025

Truth as an all-comprehensive structure encompasses all the elements of perfection.

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18/01/2025

Consciousness shall rise.

02/09/2024

For Islamic Philosophers, Reality is One. All fields of knowledge are essentially connected. Philosophy forms the basis of knowledge, and everything else is contingent upon this. Due to this unifying view of knowledge, many Islamic Philosophers became polymaths of their time. A prime example is Ibn Sina, who was not only a great philosopher but also a master physician and doctor. A unifying view of reality motivates the Philosopher to know about multiple fields.

21/08/2024

In this paper published in the Journal of Zygon, we have constructed a paradigm for Extraterrestrial life (commonly called as Alien Life) in the light of the mystical Reality of the Perfect Man and Twelver Shī'ī Imāmi Traditions.

To summarise the argument:

1) The Reality of the Perfect Man is an ontological Reality and the most proximate station to the Divine Essence.

2) All the worlds in the arc of descent are actually the manifestation of the Reality of the Perfect Man, including the Material Realm.

3) By that definition, "Humanhood" is actually an ontological status that has the highest possible ontological proximity to God.

Conclusion: Any life in the Cosmos, that has analogous consciousness status to that of humans on the Earth, is by this definition "human", no matter what the bodily features are (although we have argued that the degree of consciousness itself influences certain features of the body, and body characteristics are in accordance with the consciousness status).

16/08/2024

Akbarian, Sadrian, and other esoteric Shīʿī thinkers show a remarkable agreement on the status of First Emanation.

For all of them, the very first emanation from the Divine Essence is not a particularized ipseity but the Universal General Existence. This Universal General Existence is known by names, including Wujūd al-Munbasiṭ (in Ṣadrian thought), ʾAmr (particularly in Nuṣayrī and Ismāʾilī thought), and Wujūd al-ʿĀm in Akbarian thought. In this sense, Akbarians and Ṣadrians are also united on presenting an interpretation of Rule of One where the existents are spoken of in two respects; their arrangement (tartīb) and their existence (wujūd). With respect to Wujūd, in one sense, relational multiplicity is related to God, just like how one act of "seeing" can accommodate multiple different sights. This example is used by Mullā Fanārī. The Rule of One is true in the sense that only One truly emanates from God and that is Universal General Existence. In the sense of arrangement as well, the existents follow a pattern, with more multiple emanating from. more simple one.
Currently, attempts are being made by Neo-Akbarians to somehow distance Akbarian ontology from Ṣadrian and other esoteric Shīʿī models, but doing so it's not possible because of the clear parallels between the two schools.
One may compare the saying of Mullā Ṣadrā and Mullā Fanārī on Rule of One.

15/08/2024

Divine Simplicity in Islam:

Divine Simplicity is the view that God is absolutely simple, does not have any parts, and that His attributes are identical to His Essence. Historically, this is a view which has a very early provenance in Islam. Early Alids and Kharjites affirmed this view. Consequently, all modern day Shī'ī and Ibāḍī thinkers affirm Divine Simplicity. In addition to this, in Sunnī thought, this view was widely supported by Muʿtazila and Ṣūfīs. Later Ashari and Maturidi theologians, after getting affected by Akbarian Sufism also started affirming formulations of Divine Simplicity. Overall, DDS is a famous position in Islamic thought and supported by various groups. One of the most famous articulations of DDS is attributed to Imām ʿAlī which is also recorded as the first sermon of Nahj al-Balagah.

13/08/2024

While Muʿtazila were, without a doubt, relatively smart, their metaphysical and axiological system, is in no way, shape, or form better than even early Falāsifa.
Farābī, for example, constructed a system much more coherent than all Muʿtazili thinkers. Muʿtazila are overly praised in Islamic rationalist discourse for some reason. This is specifically true for those people who do not understand Islamic rationalism deeply. Surely, Muʿtazila deserve praise, but in no way, can they be given the title of 'most coherent' or 'most rational' school.

02/08/2024

A list of Islamic Philosophers from the tradition of Shi'i Philosophy after Mullā Ṣadrā:

Mullā Ṣadrā Shirāzī (d. 1641)
Sayyid Aḥmad ʿAlawī (d. 1650)
Mullā Shamsā Gīlānī (d. 1654)
ʿAbd al-Razzāq Lāhījī (d. 1662)
Mullā Rajab ʿAlī Tabrīzī (d. 1670)
Mullā Fayḍ Kāshānī (d. 1680)
ʿAlī Qulī Ibn Qarajghāy Khān (d. 1680)
Qāḍī Saʿīd Qummī (d. 1691)
Ḥusayn Ibn Ibrāhīm Tunakābunī (d. 1694)
Mirzā Ḥasan Lāhījī (d. 1709)
Muḥammad Ṣādiq Ardistānī (d. 1721)
Quṭb al-Dīn Nayrīzī (d. 1759)
Mullā Ismāʿīl Ibn Muḥammad Khājūʾī (d. 1760
Muḥammad Baydābādī (d. 1783)
Muḥammad Mahdī Narāqī (d. 1794)
Aḥmad Ibn Muḥammad Ḥusaynī Ardakānī (d. 1822)
Shaykh Aḥmad al-Aḥsāʾī (d. 1826)
Mullā ʿAlī Nūrī (d. 1830)
Mullā ʿAbd Allāh Zanūzī (d. 1841)
Sayid Kāẓim Rashtī (d. 1843)
Mullā Ismāʿīl Darb Kūshkī (d. 1864)
Mullā Hādī Sabzwārī (d. 1873)
Mirzā Jawād Malikī Tabrīzī (d. 1925)
Qāḍī Ṭabāṭabāʾī (d. 1947)
Mirzā Muḥammad ʿAlī Shah Ābādī (d. 1949)
Mirzā Mahdī Āshtiyānī (d. 1952)
Mullā Āghā Jān (d. 1956)
Muḥammad Riḍā al-Muẓaffar (d. 1964)
Mirzā Mahdī Ilāhī Qumshehī (d. 1973)
Sayid Muḥammad Kāẓim ʿAṣṣār (d. 1975)
Mirzā Aḥmad Āshtiyānī (d. 1975)
Murtaḍā Muṭahhrī (d. 1979)
Muḥammad Bāqir al-Ṣadr (d. 1980)
ʿAllāmeh Ṭabāṭabāʾī (d. 1981)
Sayid Rūḥallah Khumaynī (d. 1989)
Muḥammad Ḥusayn Ḥusaynī Ṭihrānī (d. 1995)
Mahdī Ḥāʾirī Yazdī (d. 1999)
ʿAllāmeh Jalāl al-Dīn Āshtiyānī (d. 2005)
Muḥammad Ḥasan Abṭaḥī (d. 2015)
Ḥasan Ḥasanzādeh Āmulī (d. 2021)
ʿAbd Allāh Jawwādī Āmulī (present)
ʿAbd al-Rasūl ʿUbūdiyat (present)
Aṣghar Ṭāhirzadeh (present)
Ghulām Ibrahīmī Dīnānī (present)
Muḥammad Ḥasan Wakīlī (present)
Ustādh Khusraw Panāh (present)
Ustadh Hasnain Naqvi (present)

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