SeyedAmirHossein Asghari

Exploring the foundations for interreligious understanding raises pivotal questions: What underlies creating a common spiritual language among followers of diverse religions? How do rituals like visitation and pilgrimage transcend doctrinal differences to foster a shared experience of the sacred? The exploration of divine presence in Shīʻī Islam, paralleled with Catholic and Jewish narratives, underscores visitation and pilgrimage as pivotal for fostering interreligious dialogue. This study illuminates how these practices serve as a universal spiritual language, transcending theological differences and facilitating a profound connection across diverse faiths. By examining the concept of presence-God's omnipresence, the sacredness derived from divine relationship, and the mediating role of Imams and saints-this research highlights the common spiritual ground found in the ritualistic foundations of Abrahamic traditions. The detailed analysis of Shīʻī visitation prayers reveals an inclusive approach to prophetic history, portraying Islam's essence of universality and promoting a deeper, empathetic dialogue among different religious communities. Through genuine engagement with the concept of presence, this paper advocates for a shared platform of understanding, emphasizing spiritual experiences over doctrinal divergences and enhancing mutual appreciation among varied faiths.

This study provides an analytical examination of the recently unearthed Arabic commentary on Liu Zhi's seminal work, "Nature and Principle in Islam," authored by the distinguished 19th-century Chinese Islamic scholar, Ma Dexin. It furnishes an exhaustive contextual overview of the Han Kitab intellectual movement, spotlighting significant contributions from luminaries such as Liu Zhi and Wang Daiyu. Additionally, this analysis delves into Ma Dexin's biography, detailing his extensive journeys and pivotal role in championing the cause of Chinese Muslims against the Qing imperial court. Penned in 1844, Ma Dexin's commentary reveals his profound understanding of Islamic cosmology, philosophy, and Sufi traditions. The document, divided into five chapters, navigates a range of subjects, including the primacy and descents of the macrocosm, the sequels of the macrocosm, and the distinct features of superior and inferior entities. The discovery of this commentary augments our understanding of the Han Kitab intellectual lineage and shines a light on the intricate dialogue between Chinese neo-Confucian thought and Islamic intellectual and Sufi traditions. The subsequent section of this study offers an edited and annotated version of the original Arabic manuscript.

This paper investigates the intersection of Sufism and philosophy in the Shii context during the post-Mulla Ṣadrā era. Specifically, it traces the scholars who emphasized Ṣadrian philosophical and mystical approaches on both theoretical and practical levels and identifies the roots of the Ṣūfī order in the Shia seminary after 1850, namely the Ṣūfī school of Najaf. I argue that these scholars were connected to Ṣūfī orders such as the Dhahabīyya and the Niʻmatullāhī order, con-trary to the claim that they were not affiliated with any formal Ṣūfī order. Furthermore, I high-light the reluctance of the masters and followers of the contemporary "Ṣūfī School of Najaf" to re-veal their Ṣūfī connections in the anti-Ṣūfī dominant environment of the seminary. Ultimately, this paper provides a comprehensive understanding of the connections between philosophy and Ṣūfīsm in the post-Mulla Ṣadrā era and speculates on the roots, origin and development of such school in the contemporary Shīʿī seminary.
Keywords: philosophy; Sufism; Shii seminary; Ṣūfī School of Najaf; Post-Ṣadrā

This study delves into the nuanced understanding of human dignity as expressed and upheld within the framework of Shi’i Islam. Drawing on the Quran as the primary source of Shi’i interpretation of the law and human rights, this research investigates the portrayal of human dignity in the Shia tradition through Islamic revelation. Furthermore, this study illuminates how certain Shia scholars depict the Quran as striving for the coherence of diverse religions and cultures and how Shia Imams have contributed to the discourse surrounding human dignity through their thoughts and actions. In addition, this study scrutinizes the debates on the compatibility of Islamic human dignity with the Universal Declaration of Human Rights, including contemporary challenges and the responses of Shi’i jurists to these challenges. However, while the Quran and Hadith resources offer sufficient references to human dignity, various approaches to human dignity remain among Shia jurists. Some Shia scholars consider human dignity to be acquired (Iktisābī) through human thoughts and deeds, while others ascribe to dignity an essential characteristic of humankind (dhātī) unconditionally bestowed by God. This research elaborates on how these interpretations, consequences, and requirements inspire Shia jurisprudence (fiqh), particularly in contemporary multicultural and pluralistic societies. Furthermore, it examines how this challenge is being debated among the proponents of each group and how it relates to human rights and current challenges. The study of contemporary developments in Shi’i fiqh regarding the role of human dignity and justice as Legal Maxims (al-qawāʿid al-fiqh) provides a necessary context for understanding and ensuring just legal rulings. Philosophically speaking, if God is the Lawgiver (Shāriʿ) and is Just and Wise, this raises the question of whether it is permissible for a jurist to enact laws that contradict human dignity and justice. This study aims to explore potential solutions to traditional challenges that do not consider human dignity and to suggest ways in which human dignity and justice can be applied as legal maxims.

Mullā Ṣadrā's (c 1571-1640) commentary on Uṣūl al-Kāfī is one of the more famous commentaries on this significant Shi'i hadith collection. For his philosophical and Sufi background, Ṣadrā's approach to the hadith is slightly different and in some ways contrary to the earlier commentators such as`Allāmaas`Allāma Majlisī in Shi'aand Ibn Taymīyya in Sunni Islam. This paper aims to shed light on the way Ṣadrā interprets al-Kāfī and particularly to determine his understanding of the ʿaql (intellect) at the cosmic (as first created-being) and human levels as presented in the Kitāb al-ʿAql wa al-Jahl (The Book of Intellect and Ignorance). Ṣadrā, already well-versed in the philosophical discourses on ontology and cosmology, finds al-Kāfī as a fertile ground to develop and extend his vision of cosmos and existence. This paper, furthermore, investigates and reviews some later and contemporary scholars' critiques of Ṣadrā's view on hadith and intellect.

There is a certain tendency among the scholars of Shi'ī Islam to synthesize Shi'īsm and Sufism within the Islamic context. Chief among these scholars is Bahā' al-Dīn Ḥaydar b. ' Alī b. Ḥaydar al-'Ubaydī Āmulī (1319 or 1320-after 1385) known as Ḥaydar-i Āmulī whose Jāmi' al-Asrār wa Manba' al-Anwār is one of his essential works in which the interrelation between Shi'īsm and Sufism developed. This paper tries to look closely at the Jāmi' al-Asrār to depict the ways and approach in which Āmulī necessitates the identicality of the Shi'ī-Sufi approach. In the same framework, his relation to Ibn Arabi is examined. Āmulī's approach is called a marginalized one by some in the Shi'ī seminary. This paper, on the other hand, indicates that Āmulī's approach is more a continues and existing movement rather than a marginalized historical approach.

Robert Orsi’s History and Presence identifies a major lacuna in the modern understanding of religion. If secularism is characteristic of the modern era, Orsi argues that it is not the absence of the faith. Instead, it is the approval of a certain kind of religion in which the "real presence," an interaction of sacred, metaphysical realm in the everyday life of the faithful, is ignored. While considering Orsi’s critique, this paper investigates the notion of presence in Shīʻī Islam along with a brief study of similar notions in Catholicism and Judaism. This paper argues that the notion of presence or ḥuḍūr plays a significant role in everyday life of Shīʻī Muslims and attempts to define it according to the context of visitation prayers and the narrations of the Shīʻī Imams. It moreover suggests that this overlooked aspect in the modern study of religion could provide grounds for a more empathetic dialogue of religions.

If the universe is defined as a manifestation (Tajallī) of the Divine in the Alevi and Bektashi and other Sufi thoughts, what are their responses to modern dominant world view and science that is fundamentally secular and leaves no space for Sacred? With the dominance of such a secular world view, can one conclude that the Sufi claim of the Divine’s presence in the cosmos is refuted? This paper will study the question of philosophical assessment of modern science and technology from a Sufi perspective. It will particularly examine the phenomenon of modern science and technology from the perspective of the Sufi and the Traditionalist school. For a Sufi-philosophical thought, it will assess the idea of reviving sacred or religious science that is mainly elaborated in Nasr’s works. As a prominent figure of the Traditionalist School, also a Sufi of the Shadhilī order, Nasr emphasizes throughout his works the necessity of recovering “Religious and Sacred Science” from the Traditionalist and Sufi point of view. Embedded in this suggestion lies a critique of modern science and technology as well. The mentioned view, according to him, is religious, and the term “sacred science” in his works is juxtaposed to modern science. In other words, Nasr suggests that a revival of Sacred science can cure the various crises of modernity, whether it is environmental or technological, or spiritual. This claim will be assessed in this paper. Furthermore, this paper will investigate Nasr’s critiques of modern science’s fundamental philosophical principles as determining its secular nature in opposition to the notion of sacred science and worldview in Sufism. This paper aims to outline and examine the question of Sacred in the confrontation of Secular in the context of Sufism and philosophy.

Shaykh Muḥammad Bahārī (1265/1849–1325/1907), aside from being a Shīʿite cleric (mujtahid), was a scholar and follower of Sufism. He was a disciple of Mullā Ḥusayn-Qulī Hamadānī (1239/1824–1311/1894) in ʿirfān (gnosis) in the Shīʿī seminary. In his treatise on spiritual wayfaring, Tadhkirat al-muttaqīn, Bahārī represents a triad of jurisprudence (fiqh), ethics (akhlāq) and monotheism (tawhīd). In his terms, fiqh is an introduction to ʿamal (practice), practice is an introduction to the refinement of character (tahdhīb akhlāq), and akhlāq is an initial step to tawḥīd (the assertion of God’s unity). This paper examines the intersection of Shīʿī and Sufi spiritual movements within the Shīʿī seminary. It demonstrates that Bahārī sought to reframe mystical thought to present it as more acceptable to the Shīʿī seminary, which was characterized by rigid interpretations of Islamic law. This paper also studies the development of the Ẕahabiyya esoteric school within the Shīʿī seminary by tracing the Sufi chain of Bahārī and his masters.

Interpretation of the verses of Qurʿān, has a history back to the early revelation. Muslims believe that Qurʿān is the word of God, which is revealed to Muhammad, and therefore, understanding the real purpose of the Qurʿān, is vital. Reading the Qurʿān, for traditional Muslims was not like reading a scientific or historical text, it was rather encountering with a metaphysical reality that is formulated in the form of the letters, words, verses and chapters with the goal of educating man to realize his/her potential faculties in becoming what he/she is created for. In this encounter with a sacred reality that connected them to the both visible and invisible realm, they sought to find out the core meaning of the revealed message. The text in a way was such as a mirror in which everyone who tried to look at it saw himself. If he/she was a philosopher, jurist, theologian or a Sufi, he was interpreting through his own terms. As Shams-iTabrīzīdescribes it in his Maqālāt: For the travelers and the wayfarers, each verse of the Koran is like a message and a love-letter [ʿishq-nāma]. They know the Koran. He presents and discloses the beauty of the Koran to them. 1 If for the wayfarer (Sālīk) it is a love-letter, for jurist it seemsmore to be source of law, or for philosopher a book to find arguments. Commentators on the Qurʿān from the beginning of Islam to the present day have shown us the mirror in which they saw it and shared its content with us.

The relation between intellect and revelation is one of the critical questions of theology, with roots extending back to both Muslim, Christian, and Jews. It has been mentioned that the concept of ʿaql, “intellect,” is one of the most controversial in the history of Muslim thought. Also, it is well known that in Islamic history, there have been different approaches toward understanding religious texts and the correlation between intellect and revelation. Understanding Ṣadrā ’s conception of the relation between intellect and revelation and the way in which he explains their interaction is the concern of this essay.

Debates on the relationships between religion and science that addressed in the intellectual
history of any major religion are profound. Historical efforts of Muslim, Christian, and
Jewish philosophers to examine the question of reason and revelation is well documented. Intriguingly, such efforts are even more outstanding in our modern times in which an extraordinary expansion of science and technology in various dimensions is evident. This paper will study the question of philosophical assessing of modern Science and technology. In particular, it will examine the phenomenon of modern science and technology from the perspective of the traditionalist school. It mainly focuses on the claim of the rediscovering the Sacred Science and assess the way Nasr suggests reviving it. This paper, on the other hand, investigates the concept of modern science and Nasr’s critiques of its fundamental philosophical principles as a turning point in the history of science and developing secular science as opposed to the notion of Sacred science.

Shi`a Mystical Theology: An overview of Sayyid Ḥaydar Āmulī’s Jāmeʿ al-asrār wa manbaʿ al-anwār

Seyed AmirHossein Asghari

For many Western scholars of Islamic studies, mysticism has always been an intriguing subject to ponder upon. Western scholarship has devoted a large number of inquiries, translations, and debates regarding the history, development, and analysis of Islamic mysticism through different approaches and methodologies. The translation and examination of many mystical and educational works of outstanding Sufi figures and discussing the profound and simultaneously paradoxical notions in the history of Islamic Sufism is an example of this interest.
Contrary to this interest, a canonical focus of western scholarship to a particular period or school of thought within the history of Islamic Sufism has resulted in inattentiveness to some other areas and prominent figures. Among those, one could allude to Sayyīd Ḥaydar Āmulī (d. ca. 787/1385), a profound figure of Shia mystical philosophy which has produced numerous works in the field of theoretical Sufism and Qur’anic interpretation concerning his Shi’i background. The significance of Āmulī’s works lies in his tendency toward reconciliation and identification of the principles of Sufism and Shi’ism. He certainly was familiar with the works of Ibn `Arabi (1165-1240), and thereupon in some of his writings, Āmulī tries to respond to Ibn `Arabi’s ideas based on his Shi’i principles. It is within this scope that Robert Wisnovksy tries to call it “the Akbarian Turn in Shi’i Theology”.  However, the Akbarian school of thought has taught and commentated within the Shia-mystic scholars. Still, it is not so easy to call it an Akbarian turn in Shia theology. We may refer to the fact that Shia scholars such as Āmulī have found Akbarian terminology and his way of conceptualizing the notions such as perfect man as a very close notion to their understanding of the concept of Prophet or Imam. Thus, they tried to identify some of Ibn `Arabī’s mystical or theological ideas with the prophetic hadiths or Shia Imam’s narrations. Therefore, we can better call it as “a Shīʿī Response to Ibn ʿArabī”.
Nevertheless, within the Western scholarship, first Henry Corbin and Osman Yahya’s edition introduced Āmulī’s Jami’ al-Asrar (the sum of the Secrets) to the readers. Herman Landolt, Seyed Hossein Nasr, Etan Kohlberg, Van Ess, Robert Wisnovksy, Muhammad Rustom, and some others, regarding Āmulī’s life and works, have written scholarly articles or entries in encyclopedias.

The study of the Bektashi Order and its relation to Shi'ism is the primary concern of this article. This paper will be examining some of the Bektashi texts to find out the vicinity or distance between Shi'ism and the Bektashi Order.
There have been some scholarly attempts to call the Bektashi order in various and opposite names. This paper, trough studying the principles of Bektashiyyah order, aims to assess the relationship between the Bektashi order and Shi'ism.

Fjalori Persisht – Shqip posedon rreth 20 000 fjalë, shprehje, terme, fjalë të urta dhe emra vendesh. Fjalori është botuar në 1000 faqe dhe po ashtu ka edhe shtojca si dialog persisht – shqip, emra gjeografik, numrat dhe llogaritjet, etj.. Fjalori Persisht Shqip është botuar me përkrahjen e fondacionit “Rumi” në Tiranë ndërsa është botuar nga shtëpia e njohur botuese ”Toena” në Tiranë. Viti i botimit 2010. Ky fjalor madhështor është hartuar në kujdesin e një grupi gjuhëtarësh e leksikografësh të njohur nga Shqipëria dhe Irani, të udhëhequr nga: Seyed Amir Hossein Asghari drejtori i kolegjit "Saadi" dhe fondacionit "Rumi", me bashkëshorten Seyedeh Lejla Asghari. Redaktorë shkencorë janë: prof. dr. Hajri Shehu, dr. Seyed Ali Asghari, kurse hartues janë: dr. Seyed Ali Asghari, Seyedeh Lejla Asghari, Bahrie Hadroj, Edin Q. Lohja nga Shkodra.

نوشتن چنین کتابی آنهم در آکادمی غربی دلیلی نخواهد داشت جز آنکه آدمی مروری بر پرسش نخستین مقدمه دکتر نصر بیفکند که « آنی را که از عشق بهره  نباشد آیا توان نبشتن از عشق هست؟». این جمله را می توان با کلام مؤلف تکمیل کرد که کتاب را برای عاشقان نوشته است. این همان رسمی است که مؤلفان سنت عقلی و عرفانی اسلام در طول قرنهای گذشته بدان پایبند بوده اند، ننگاشته اند الا برای دستگیری از طالبان عشق و معرفت. با این حال کتاب از روش و منش محققانه برخوردار است و حق «تحقیق» در آن رعایت شده و وجوه جدیدی از سنت عرفانی اسلامی در آن از پرده برون آمده است.

کتاب رجال الغیب (تأملی در آرای سید حسین نصر به همراه پاسخ وی) تألیف ویلیام چیتیک با ترجمه سید امیر حسین اصغری از سوی انتشارات مسافر منتشر شده است.

به گزارش شفقنا به نقل از مهر، مواجهه فلسفه با دین یا ربط علم و دین از مهمترین موضوعاتی است که فیلسوفان و متألهان را در تاریخ فلسفه و ارتباط آن با دین به خود مشغول کرده است. تاریخ علم نیز تلاش های فیلسوفان یهودی، مسیحی، و مسلمان را در آشتی دادن این موضوعات ثبت کرده است. چنین تلاشهایی در دوران معاصر، که فعالیتهای علمی و فناوری در حوزه های گوناگون گستردگی و شتاب بسیار فراتری یافته، بیش از گذشته مشهود است. بیشتر چنین تلاشهایی را می توان در یکی از انواع زیر دسته بندی کرد:



سعی در یافتن هماهنگی کامل میان علم، دین و عقل.
نمایاندن شکست دین در برابر علم.
تلاش برای احیای« علم مقدس» و « مکتب جاودان خرد» در دوران معاصر در مقابل «علم سکولار» و تأکید بر متافیزیک و نقد فلسفی علم مدرن.
تعامل علم و دین


در میان جریانهای مختلف بالا، نظر این نوشتار بر تأمل بر شیوه ای است که در پی کشف دوباره «علم قدسی» یا «علم دینی» است.

سید حسین نصر یکی از فیلسوفان سنت گراست که طی 50 سال گذشته در تمام آثار خود بر ضرورت احیای علم مقدس و دینی از منظر سنت گرایانه تأکید ورزیده است، البته نقد علم و فناوری مدرن هماره با چنین تأکیدی همراه بوده است. ضمن آنکه دیدگاه سنت گرایانه از منظر وی دیدگاهی دینی هم هست. «علم مقدس» نیز در آثار او در برابر «علم مدرن» قرار داشته است. این کتاب تأملی در آرای سید حسین نصر در این خصوص است. کتاب همچنین دربرگیرنده پاسخ نصر به مقاله چیتیک است.

در قسمتی از کتاب درباره اسطوره رجال الغیب می خوانیم: عرفا، با سخن گفتن از رجال الغیب، تنزیه و یگانگی خدا را با قرار دادن او در برترین جایگاه و فراتر از جهان تصدیق می کنند. حضور و بس نمای(کثرتِ اسمایی) او را هم، با فهم ساختار اساسی جهان بر اساس کارکردهای انسانی- که هر یک تجلی صفتی از صفات خداست- تصدیق می کند. در نظام مخلوقات ، بازتاب وحدانیت خداوند این است که « قطب» هماره یکی است و بازتاب سلسله مراتب نامهای خداوند نیز این است که رجال عدد در مراتب مادون قطب قرار می گیرند.

«رجال الغیب» عنوان مقاله نسبتاً طولانی ویلیام چیتیک درباره فلسفه سید حسین نصر است. این مقاله در ابتدا در کتاب فلسفه سید حسین نصر از مجموعه کتابخانه فیلسوفان زنده جهان منتشر شد و پس از آن، با کمی ویرایش، در کتاب علم جهان، علم جان نوشته چیتیک. مقاله از ابتدا به همان نقد معمول فلسفه سید حسین نصر می پردازد که مدعی است فلسفه وی «بازگشت به دوران اختراع چرخ» است.

چیتیک در این نوشتار، از منظر سنت عقلانی اسلام، سعی در تبیین چیستی و چرایی ضرورت فلسفه سید حسین نصر دارد. پاسخ نصر به این نوشتارهم خالی از لطف نیست. او در عین حال که با ساختار کلی آن موافقت دارد، در بعضی موارد، نکاتی را گوشزد می کند. از جمله کوششهای چیتیک درخصوص فلسفه و اندیشه های سید حسین نصر می توان به کتاب اندیشه های سید حسین نصر اشاره کرد که تلاشی عالمانه در تبیین موجز اندیشه های نصر است.

رجال الغیب (تأملی در آرای سید حسین نصر به همراه پاسخ نصر) تألیف ویلیام چیتیک با ترجمه سیدامیرحسین اصغری در 87 صفحه از سوی انتشارات مسافر منتشر شده است.

"از مقدمه مترجم:
ما مسلمانان در فضایی زندگی می‌كنیم كه آكنده از پیامدهای علم و فناوری مدرن است. از طرف دیگر خودمان هم دارای فرهنگ، باور و دین خاصی هستیم.در یكی دو سده گذشته تبیین این موضوع كه نوع مواجهه نظام معرفتی و هستی شناسی دینی ما با آنچه از علم و فناوری مدرن  بر ما وارد شده چگونه است، به شیوه‌های مختلف صورت گرفته و از تطابق كامل تا تضاد كامل سخن گفته شده است. اما آنچه در این كتاب مهم می‌نماید، این است كه دو نماینده از دو كشور با سابقه تمدنی و فرهنگی اسلامی كه اتفاقا هر دو در خارج از كشور خود می‌زیند و در سطوح بالای دانشگاهی و سنتی هم تحصیل كرده و از طرف دیگر تأملاتی جدی هم نسبت به سپهر معرفتی اسلامی خود داشته‌اند، در برابر هم نشسته‌اند تا با واكاوی علمی، فلسفی و دینی مواجهه اسلام و جوامع اسلامی با علم و فناوری مدرن بپردازند. این واكاوی، حوزه‌های مهم و تاثیرگذاری از علم محض مانند فیزیك، زیست‌شناسی و نیز معماری و هنر و فلسفه و هستی‌شناسی را در بر می‌گیرد و از بحران‌هایی كه به پذیرش بی‌چون و چرای آنها در جوامع بشری و اسلامی پدیدآمده، پرده برمی‌دارد. در نهایت نیز راه‌حل و پیشنهادهای نگرش سنت‌گرا (به مفهوم خاص جریان سنت گرا) به این بحران‌ها داده می‌شود. "

ربط جهان‌شناسی اسلامی در دنيای جديد
نوشته ويليام چيتيك
ترجمه سيداميرحسين اصغری
رقعی، 196 صفحه، چاپ اول، 14000 ريال
اين كتاب در واقع تبيينی عميق و معرفتی از فرازی از نهج‌البلاغه امام علی(ع) برای مخاطبی است كه در قرن بیست و یكم و در «دهكده جهانی» مي‌زيد.

“Fjalori persisht-shqip”, që sapo ka dalë nga shtypi, i hartuar nga dr.
Seyed Ali Asghari, Seyedeh Lejla Asghari, Bahrije Hadroj, Edin Lohja, nën
drejtimin e Seyed Amir Hossein Asghari dhe Seyedeh Lejla Asghari
(kryeredaktorë), me redaktorë shkencorë prof. dr. Hajri Shehu e dr. Seyed
Ali Asghari, botim i Fondacionit Rumi, përbën një ngjarje të re në fushën e
leksikografisë dygjuhëshe shqipe, një vepër mësimore e njëherazi
shkencore, deri tash e munguar dhe e mirëpritur.

سید‌امیرحسین اصغری، پژوهشگر مطالعات اسلامی در حوزه علوم عقلی و عرفانی در ارتباط با فهم دینی از دانشگاه ایندیانای آمریکا و از مترجمان توانمند ایرانی است. پژوهش‌های وی بر تداوم فلسفه و عرفان اسلامی از قرن نوزدهم به بعد در حوزه تشیع متمرکز است. وی همچنین همکار دکتر جان والبریج در پروژه تحقیقی رساله‌های طبی جالینوس به عربی و نیز نسخه‌شناسی و فهرست‌نویسی فلسفه اشراق به انگلیسی است. از اصغری «رجال الغیب: تأملی در آرای سیدحسین نصر» در قالب تالیف و «علم جهان، علم جان»‌، «عشق الهی: سیر به سوی خدا در متون اسلامی» و «در جست‌وجوی قلب گمشده» اثر ویلیام چیتیک ترجمه و منتشر شده است. اخیرا وی کار ترجمه و تحقیق کتاب «آموزه‌های حکیمانه لیو» نوشته دکتر ویلیام چیتیک و ساچیکو موراتا را به پایان رسانده است. در گفت‌وگویی با وی به اهمیت این اثر و جایگاه اسلام و عرفان اسلامی در چین پرداختیم که در ادامه از نظر شما می‌گذرد.