Results for ' Fakhr al-Dīn al-Rāzī'

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  1. Imām Rāzī's ʻIlm al-akhlāq.Fakhr al-Dīn Muḥammad ibn ʻUmar Rāzī & M. Ṣaghīr Ḥasan Maʻṣūmī - 1969 - Islamabad,: Islamic Research Institute. Edited by M. Ṣaghīr Hasan Maʻṣūmī.
  2.  63
    Fakhr al-dīn al-rāzī on place.Peter Adamson - 2017 - Arabic Sciences and Philosophy 27 (2):205-236.
    The twelfth century philosopher-theologian Fakhr al-Dīn al-Rāzī is well known for his critique of Avicennan metaphysics. In this paper, I examine his critique of Avicenna's physics, and in particular his rejection of the Avicennan and Aristotelian theory of place as the inner boundary of a containing body. Instead, Fakhr al-Dīn defends a definition of place as self-subsisting extension, an idea explicitly rejected by Aristotle and Avicenna after him. Especially in his late work, theMaṭālib, Fakhr al-Dīn explores (...)
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  3.  53
    Fakhr al-Dīn al-Rāzī’s Muʿtazilī Inclination on the Ontic Value of Divine Attributes.Mehmet Aktaş - 2022 - Kader 20 (1):43-70.
    This article tries to show that Fakhr al-Dīn al-Rāzī, one of Ash‘arī theologians of the contracting period, showed a Mu‘tazila tendency regarding the ontic value of divine attributes and his successors followed him in this regard. The problem of divine attributes, a heated discussion area of theology, has been interpreted differently by the theological sects over centuries. Mu‘tazila scholars before Abu Hāshim al-Jubbāī regarded those attributes as nominally attributed to God. For the first time, with Abu Hāshim, this (...)
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  4.  42
    Fakhr-al-din al-Razi.Giuseppe Gabrieli - 1925 - Isis 7 (1):9-13.
  5.  23
    Fakhr al-Dīn al-Rāzī on Taqlīd.Tariq Jaffer - 2013 - Journal of Islamic Philosophy 9:9-31.
  6.  86
    The Avicennan aestimatio in Fakhr al-Dīn al-Rāzī’s Theory of Talismanic Action at a Distance.Michael Noble - 2017 - Bulletin de Philosophie Medievale 59:79-89.
    In al-Sirr al-Maktūm, a magisterial work on astral magic, the twelfth century Persian philosopher-theologian Fakhr al-Dīn al-Rāzī formulated one of the most sophisticated theories of talismanic action at a distance ever produced in the Islamic world. Al-Rāzī deployed Avicennan psychology to explain how a practitioner’s soul might connect with the celestial spheres, the principles of sublunary change, and ‘blend’ their forces into a talismanic metal idol; then, performing a ritual mimetic of his intended effect, could direct these (...)
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  7.  53
    Invoke Your Lord in Humility and in Secret (Q 7:55): Fakhr al-Dīn al-Rāzī on the Efficacy of Petitionary Prayer.Safaruk Z. Chowdhury - 2022 - Journal of Islamic Philosophy 13:3-49.
    In this article, I explore the response of the Ashʿarī theologian Fakhr al-Dīn al-Rāzī (d. 606/1210) to what can be called “the problem of the efficacy of petitionary prayers” (PEPP), namely the effectiveness of making supplications to God that involve a request for something. The key text I examine is al-Rāzī’s highly dense philosophical work al-Maṭālib al-ʿāliya min al-ʿilm al-ilāhī, in which he outlines his core objections to the efficacy of petitionary prayer and then addresses them directly. (...)
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  8.  82
    Criticism of Authority in the Writings of Moses Maimonides and Fakhr Al-Din Al-Razi.Y. Tzvi Langermann - 2002 - Early Science and Medicine 7 (3):255-274.
    Criticism of authority was a prominent feature of medieval philosophical writing. In this study the critiques of two contemporaneous scholars, Moses Maimonides and Fakhr al-Dīn al-Rāzī, are compared. Maimonides criticized Hellenistic authorities, mainly Aristotle. However, the starting point for his critique was Aristotle's admission of the limitations of his own inquiries. Maimonides admired Aristotle's questioning of his own conclusions; indeed, his own thought was characterized by constant self-doubt. Al-Rāzī criticized an earlier Muslim scholar, Ibn Sīnā , an (...)
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  9.  15
    Philosophising the Occult: Avicennan Psychology and 'the Hidden Secret' of Fakhr Al-Dīn Al-Rāzī.Michael-Sebastian Noble - 2020 - Berlin: De Gruyter.
    Was it mere encyclopedism that motivated Fakhr al-Dīn al-Rāzī, one of the most influential Islamic theologians of the twelfth century, to theorize on astral magic – or was there a deeper purpose? One of his earliest works was The Hidden Secret, a magisterial study of the ‘craft’ which harnessed spiritual discipline and natural philosophy to establish noetic connection with the celestial souls to work wonders here on earth. The initiate’s preceptor is a personal celestial spirit, ‘the perfect nature’ (...)
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  10.  2
    Francesco O. Zamboni. At the Roots of Causality: Ontology and Aetiology from Avicenna to Fakhr al-Dīn al-Rāzī (Nedenselliğin Köklerinde: İbn Sîn'’dan Fahreddin R'zî’ye Ontoloji ve Etiyoloji/Neden Bilimi).Marco Signori - 2024 - Nazariyat, Journal for the History of Islamic Philosophy and Sciences 10 (2):244-250.
    Francesco O. Zamboni. At the Roots of Causality: Ontology and Aetiology from Avicenna to Fakhr al-Dīn al-Rāzī (Nedenselliğin Köklerinde: İbn Sînâ’dan Fahreddin Râzî’ye Ontoloji ve Etiyoloji/Neden Bilimi), Leiden, Boston: Brill, 2023. xi + 344 sayfa. ISBN 9789004684874.
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  11.  25
    The Method of Reasoning as the Way of Attaining to Metaphysical Knowledge According to Fakhr al-Dīn al-Rāzī.Mustafa Yildiz - 2023 - Kader 21 (1):141-164.
    The debate on the possibility of attaining metaphysical knowledge by the method of reasoning began with the ancient Greek philosophers and continues to this day. This article aims to examine how Râzî argues for the possibility of attaining metaphysical knowledge through the method of reasoning. He first argues that existence has two parts, the sensed and the thought, in order to demonstrate that metaphysical knowledge can be obtained through the method of reasoning. Then he tries to prove that existence is (...)
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  12.  76
    In Pursuit of the World's Creator: Fakhr al-Din al-Razi on the Origins of the Universe in \emph{al-Matalib al-`Aliya}.Laura Hassan - 2021 - Res Philosophica 98 (2):233-259.
    Fakhr al-Dın al-Razı’s final theological treatise, al-Matalib al-‘Aliya min al-‘Ilm al-Ilahiyya, is sufficient justification for the assertion of his towering significance as interpreter of Ibn Sına and in the development of new theological paradigms. Yet such is its richness and subtlety that al-Razı’s views in the Matalib on key doctrinal issues such as the creation of the world require much further study. Previously, scholars have maintained that al-Razı refrains from affirming any one doctrine of creation. I argue to the (...)
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  13. Tradition and innovation in the psychology of Fakhr al-Dīn al-Rāzī.Maha Elkaisy-Friemuth - 2009 - In Maha Elkaisy-Friemuth & John Myles Dillon (eds.), The afterlife of the Platonic soul: reflections of Platonic psychology in the monotheistic religions. Boston: Brill.
  14.  3
    At the roots of causality: ontology and aetiology from Avicenna to Fakhr al-Dīn al-Rāzī.Kara Richardson - forthcoming - British Journal for the History of Philosophy:1-8.
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  15. Debating the doctrine of jabr (compulsion): Ibn Qayyim al-Jawziyya reads Fakhr al-Din al-Razi.Livnat Holtzman - 2013 - In Birgit Krawietz, Georges Tamer & Alina Kokoschka (eds.), Islamic theology, philosophy and law: debating Ibn Taymiyya and Ibn Qayyim al-Jawziyya. Boston: De Gruyter.
     
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  16. The infallibility of prophets from the viewpoint of fakhr al-din al-razi.Mohammad Saeedimehr & Leila Ekhtiari - forthcoming - Philosophical Investigations.
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  17.  9
    Michael-Sebastian Noble. Philosophising the Occult. Avicennan Psychology and ‘The Hidden Secret’ of Fakhr al-Dīn al-Rāzī (Berlin and Boston, 2021).Sultan Saluti - 2023 - Revista Española de Filosofía Medieval 30 (1).
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  18.  14
    At the Roots of Causality: Ontology and Aetiology from Avicenna to Fakhr al-Dīn al-Rāzī.Francesco Omar Zamboni - 2023 - Boston: BRILL.
    The book investigates how Avicenna's doctrine of efficient causality relates to his general ontology, as well as how the two are interpreted, defended, and challenged in the early phase of Avicenna's Islamic reception (the eleventh and twelfth centuries).
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  19.  33
    Between Following And Criticizing Sirāj al-Dīn al-Urmawî's Relationship with Fakhr al-Dīn al-Rāzī's Mohaqqiq Identity: The Case of Human Acts.Erkan Baysal - 2023 - Kader 21 (1):29-58.
    One of the most influential figures in the history of Islamic thought is Fakhr al-Dīn al-Rāzī (d. 606/1210). The identities of mushakkik, which creates problems on many subjects, especially metaphysical and theological ones, the muhaqqiq who tries to solve the problems above the sects, and the jâmî who brings many different views together in the highest concepts, have seriously affected all the thinkers after him. Therefore, in the tradition, all schools had to inherit the philosophical and scientific dynamism (...)
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  20.  41
    An Inquiry on Fakhr al-Dīn Rāzī’s Authorship of Al-Manṭiq al-kabīr.Asadollah Fallahi - 2021 - History and Philosophy of Logic 42 (3):224-246.
    It is quite common among historians of Arabic logic to attribute MS Aḥmad iii, no. 3401, entitled Al-manṭiq al-kabīr, to Fakhr al-Dīn Rāzī. This view is expressed explicitly...
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  21.  35
    La physiognomonie arabe et le Kitab al-firasa de Fakhr al-din al-Razi by Youssef Mourad. [REVIEW]George Sarton - 1941 - Isis 33:248-249.
  22.  20
    Raison Et Révélation En Islam: Les Voies de la Connaissance Dans le Commentaire Coranique de Faḫr Al-Dīn Al-Rāzī.Ahmed Oulddali - 2019 - Brill.
    Cette monographie porte sur la question de la connaissance dans le commentaire coranique de Fakhr al-Dīn al-Rāzī. Ahmed Oulddali y étudie, à travers plusieurs sources, les théories psychologiques et épistémologiques sur lesquelles cet exégète sunnite fonde son interprétation du Coran. This monograph addresses the question of knowledge in Faḫr al-Dīn al-Rāzī's Qurʾān commentary. Utilizing a variety of sources, Ahmed Oulddali presents the psychological and epistemological theories on which this Sunni exegete bases his interpretation of the Qurʾān.
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  23.  61
    The Mouse’s Tale: al-Jāḥiẓ, Abū Bakr al-Rāzī, and Fakhr al-Dīn al-Rāzī on Animal Thinking.Sarah Virgi - 2022 - British Journal for the History of Philosophy 30 (5):751-772.
    The present article explores the views of al-Jāḥiẓ, Abū Bakr al-Rāzī, and Fakhr al-Dīn al-Rāzī - three pre-modern thinkers of the Islamic world outside the Peripatetic tradition - on the question o...
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  24.  22
    The Problem of Existential Import in Metathetic Propositions: Qutb al-Din al-Tahtani contra Fakhr al-Din al-Razi.Yusuf Daşdemir - 2019 - Nazariyat, Journal for the History of Islamic Philosophy and Sciences 5 (2):81-118.
    Nazariyat, Journal for the History of Islamic Philosophy and Sciences, issued twice a year in English and Turkish (Nazariyat İslam Felsefe ve Bilim Tarihi Araştırmaları Dergisi), is a refereed international journal. It publishes original studies, critical editions of classical texts and book reviews on Islamic philosophy, kalām, theoretical aspects of Sufism and the history of sciences. The goal of Nazariyat is to contribute to the discovery, examination and reinterpretation of the theoretical traditions in the history of Islamic thought, by giving (...)
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  25.  11
    al-Imām Fakhr al-Dīn al-Rāzī wa-falsafatuhu al-khuluqīyah.Rāʼid ʻAbd al-Jalīl ʻAwāwdah - 2016 - Irbid: ʻĀlam al-Kutub al-Ḥadīth lil-Nashr wa-al-Tawzīʻ.
    Rāzī, Fakhr al-Dīn Muḥammad ibn ʻUmar; 1149 or 1150-1210; criticism and interpretation; Islamic ethics; Islamic philosophy.
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  26.  23
    Fakhr al-Dīn al-Rāzī and Thomas Aquinas on the question of the eternity of the world.Muammer İskenderoğlu - 2002 - Boston, MA: Brill.
    This volume examines and compares the approaches of Fakhr-al-Dīn al-Rāzī and Thomas Aquinas to the question of the eternity of the world, and brings out some similarities and differences of their approaches between them as well as in relation to their own traditions, Islam and Christianity respectively.
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  27.  18
    Following the Debate on Essence of Knowledge in Sixteenth Century: The Case of Qutb al-Dīn al-Ījī.Murat KAŞ - 2022 - Tasavvur - Tekirdag Theology Journal 8 (2):751-779.
    Islamic thought, no matter what tradition it belonged to, went through a process in which almost all thinkers after the twelfth century were also commentators of Avicenna (d. 428/1037). When this phenomenon combined with Fakhr al-Dīn al-Rāzī's (d. 606/1210) ability to problematize, his critical readings revealed the aporias and turned them into problems which would occupy the thinker’s mind after him and waiting to be solved. The quiddityof knowledge has an important place among these, both in terms of (...)
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  28.  30
    (1 other version)Rule of the One: Avicenna, Bahmanyār, and al-Rāzī on the Argument from the Mubāḥathāt.Davlat Dadikhuda - 2020 - Nazariyat, Journal for the History of Islamic Philosophy and Sciences 6 (2):69-97.
    Avicenna is a strong proponent of what some of the later ones call qāʻidat al-wāḥid or ‘rule of the one’ (RO). The gist of RO states: from the one only one directly proceeds. In the secondary literature, discussion of this Avicennian rule is usually limited to a particular application of it i.e., the issue of emanation. As result, it’s not really clear what RO means, nor why Avicenna endorsed it. In this paper, I try and remedy this situation by doing (...)
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  29.  49
    Sayf al-Dīn al-Āmidī’s (d. 631/1233) Kashf al-tamwīhāt fī sharḥ al-Ishārāt wa-l-tanbīhāt: Avicennan Philosophy as Currency in the Struggle for Influence. [REVIEW]Laura Hassan - 2023 - Journal of Islamic Philosophy 14:65-109.
    Given the proliferation of commentarial works in the post-Ghazālian era of Islamic intellectual history, the close study of individual commentaries has recently become a key schol­arly concern. To take us beyond the necessarily generalizing categories presented by Dimitri Gutas when he first charted the territory of this genre, an approach is needed that involves narrow textual analysis without neglecting the broader context in which a work is authored. Among the works that were initially taken by Gutas as evidence of the (...)
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  30.  27
    On Some Sceptical Elements in Barhebraeus.Jens Ole Schmitt - 2022 - Theoria 88 (1):226-243.
    This paper shall look briefly into the treatment of some topics related to scepticism in general in works by Barhebraeus, the famous Syrian Orthodox polymath and theologian (1226–1286). He addresses scepticism both directly by a discussion of sensory and intellectual fallacies or sceptical scenarios as well as indirectly by the definition of knowledge and the role of intuitive knowledge regarding primary notions and logical principles, which have an impact on establishing secure knowledge. Despite writing in Syriac, his dealing with the (...)
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  31.  39
    Burhān al-dīn Nasafī as the Author of Al-Manṭiq al-kabīr(MS Aḥmad iii, no. 3401).Asadollah Fallahi - 2023 - History and Philosophy of Logic 45 (3):246-261.
    Recently, in ‘An inquiry on Fakhr al-Dīn Rāzī’s authorship of Al-manṭiq al-kabι¯r (MS Aḥmad iii, no. 3401)’, we refuted the quite common view among historians of Arabic logic as to attribute Al-manṭiq al-kabι¯r (Major [book on] logic) to Fakhr al-dīn Rāzī; however, in that paper, we could not identify the real author of the book. In this paper, we try to show that Al-manṭiq al-kabι¯r was written by Burhān al-dīn Nasafī (1203–1288), who authored another book, Sharḥ (...)
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  32.  23
    The Problem of Definition of Knowledge in Shams al-Dīn al-Samarqandī.Mehdi Cengi̇z - 2022 - Tasavvur - Tekirdag Theology Journal 8 (1):161-183.
    The problem of definition of knowledge has been discussed in the tradi-tion of kalām and philosophy. Especially with the inclusion of logic definition theory in the discipline of kalām, the definitions put forward were criticized by later thinkers. Shams al-Dīn al-Samarqandī (d. 722/1322), who was included in this discussion, which was mainly shaped around the question of whether knowledge is necessary (ḍarūrī) or acquired (kasbī), wrote the ideal definition and features in al-Meārif and commentary of Avicenna’s al-Ishārāt wa altanbīhāt. In (...)
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  33.  12
    (1 other version)Forms of Carroll’s Paradox in Post-Classical Arabic Logic.Dustin D. Klinger - 2023 - History and Philosophy of Logic 45 (3):262-277.
    Arabic logicians in the thirteenth century discussed a set of arguments raised by the theologian Fakhr al-Dīn al-Rāzī (d. 1210) that in some respects closely resembles Carroll’s paradox. Roughly, the paradox states that we can never reach a conclusion from a set of premises without incurring an infinite regress. The present article presents and discusses Rāzī’s formulation of the problem with syllogistic deduction, his own solutions to the problem, and the contributions of Afḍal al-Dīn al-Khūnajī (d. 1248) (...)
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  34. D'vûd-i Karsî’nin Şerhu Îs'gûcî Adlı Eserinin Eleştirmeli Metin Neşri ve Değerlendirmesi.Ferruh Özpilavcı - 2017 - Cumhuriyet İlahiyat Dergisi 21 (3):2009-2009.
    Dâwûd al-Qarisî (Dâvûd al-Karsî) was a versatile and prolific 18th century Ottoman scholar who studied in İstanbul and Egypt and then taught for long years in various centers of learning like Egypt, Cyprus, Karaman, and İstanbul. He held high esteem for Mehmed Efendi of Birgi (Imâm Birgivî/Birgili, d.1573), out of respect for whom, towards the end of his life, Karsî, like Birgivî, occupied himself with teaching in the town of Birgi, where he died in 1756 and was buried next to (...)
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  35.  24
    Tracing al-Dawānī in Ottoman Lands.Osman Demir - 2020 - Entelekya Logico-Metaphysical Review 4 (1):15-28.
    It is generally considered and widely accepted that Fakhr al-Dīn al-Rāzī School to be effective in the formation and development of Ottoman intellectual life. However, there are some ʻulamā’ such as Jalāl al-Dīn al-Dawānī, who influenced the Ottoman mindset with both their works and ideas and beyond, they create distinct traditions. Present outline aims to draw attention to this issue through Mu’ayyadzāda ʻAbd al-Raḥmān Efendi, who is a famous disciple and representative of al-Dawānī perspective in Anatolia. In this (...)
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  36.  24
    Qadî Sir'j Al-Din Urmawi’s Understanding of Metaphysics and His Approach to Metaphysical Concepts.Nilüfer Öztürk Kocabiyik - 2022 - Dini Araştırmalar 25 (62):149-171.
    Metaphysics is one of the most major disciplines of philosophy. Generally, since Aristotle, its subject has been accepted as "being qua being". However, in the history of Islamic thought, there have been some scholars who think that kalam should be accepted as a superior science instead of metaphysics. Therefore, these thinkers considered "being qua being", which is accepted as the subject of metaphysics, as the subject of theology. In this study, the approach of Qadî Sirâj al-Din Urmawi, a member of (...)
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  37.  37
    Faḫr al-Dīn al-Rāzī on Animal Cognition and Immortality.Peter Adamson & Bethany Somma - 2024 - Archiv für Geschichte der Philosophie 106 (1):23-52.
    This paper is devoted to a fascinating passage in Faḫr al-Dīn al-Rāzī (d. 1210), in which he argues that non-human animals have rational souls. It is found in his Mulaḫḫaṣ fī l-manṭiq wa-l-ḥikma (Epitome on Philosophy and Logic). Following a discussion of the afterlife, Faḫr al-Dīn suggests that animals should, like humans, be capable of grasping universals, and that they are aware of their own identity over time. Furthermore, animal behavior shows that they are capable of rational planning and (...)
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  38.  16
    The formation of post-classical philosophy in Islam.Frank Griffel - 2021 - New York, NY, United States of America: Oxford University Press.
    This is a comprehensive study of the far-reaching changes that led to a re-shaping of the philosophical discourse in Islam during the sixth/twelfth century. Whereas earlier Western scholars thought that Islam's engagement with the tradition of Greek philosophy ended during that century, more recent analyses suggest its integration into the genre of rationalist Muslim theology (kalam). This book proposes a third view about the fate of philosophy in Islam. It argues that in addition to this integration, Muslim theologians picked up (...)
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  39.  24
    The Approaches of Exegetes Regarding the 30th Verse of the Surah al-Furqān and the Interpretation of Prophet Mohammed’s Supplication/Complaint to God in Terms of the Method of Maqāsidī Tafsir.Zakir Demir - 2023 - Cumhuriyet İlahiyat Dergisi 27 (2):592-618.
    One of the divine quotations narrated from the timeline of Qur’ānic revelation is seen as a word of Prophet Mohammad in the 30th verse of the surah of al-Furqān. It’s observed that the speaker of this verse is Prophet Mohammad and he complains to God about his tribe which neglects the Qur’ān. In the present study, semantic structure and the meaning area of the phrase “mahjūr”, which is the key word in this verse, the meaning of it in the timeline (...)
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  40.  19
    Qutb al-Din al-Razi and the Problem of Universals: A Fourteenth-Century Critique of Avicenna’s Theory of Natural Universals.Wahid M. Amin - 2019 - Nazariyat, Journal for the History of Islamic Philosophy and Sciences 5 (2):25-58.
    Nazariyat, Journal for the History of Islamic Philosophy and Sciences, issued twice a year in English and Turkish (Nazariyat İslam Felsefe ve Bilim Tarihi Araştırmaları Dergisi), is a refereed international journal. It publishes original studies, critical editions of classical texts and book reviews on Islamic philosophy, kalām, theoretical aspects of Sufism and the history of sciences. The goal of Nazariyat is to contribute to the discovery, examination and reinterpretation of the theoretical traditions in the history of Islamic thought, by giving (...)
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  41.  65
    (1 other version)The impact of Ibn sīnā's critique of atomism on subsequent kalām discussions of atomism.Alnoor Dhanani - 2015 - Arabic Sciences and Philosophy 25 (1):79-104.
    RésuméL'atomisme dukalāms'est constitué en opposition à la philosophie naturelle aristotélicienne desfalāsifa. Dans laPhysiqueduShifā', Avicenne s'en est livré à une réfutation détaillée et fondée sur de nombreux arguments. Ces derniers ont donné lieu à une réponse fort discrète chez al-Ghazālī, dont l'obédience aukalāmétait au mieux évanescente. Une réponse plus développée semble avoir été le fait d'al-Shahrastānī, encore qu'on n'en puisse retracer que les grandes lignes en raison du manque de sources transmises. Fakhr al-Dīn al-Rāzī, qui est passé dans son (...)
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  42.  16
    The Formation of Post-Classical Philosophy in Islam by Frank Griffel (review).Rosabel Ansari - 2024 - Journal of the History of Philosophy 62 (3):502-504.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Formation of Post-Classical Philosophy in Islam by Frank GriffelRosabel AnsariFrank Griffel. The Formation of Post-Classical Philosophy in Islam. Oxford: Oxford University Press, 2021. Pp. x + 651. Hardback, $135.00.In this monumental work, Frank Griffel provides a wide-ranging and methodologically diverse investigation into the nature and formation of philosophy in the Eastern Islamic world in the twelfth century. Griffel explores institutionally, biographically, and [End Page 502] textually how (...)
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  43.  92
    One Way of Being Ambiguous.Rosabel Ansari & Jon McGinnis - 2022 - American Catholic Philosophical Quarterly 96 (4):545-570.
    This study provides the historical background to, and analysis and translations of, two seminal texts from the medieval Islamic world concerning the univocity of being/existence and a theory of “ambiguous predication” (tashkīk), which is similar to the Thomistic theory of analogy. The disputants are Fakhr al-Dīn al-Rāzī (1149–1210), who defended a theory of the univocity of being, and Naṣīr al-Dīn al-Ṭūsī (1201–1274), who defended the theory of ambiguous predication. While the purported issue is whether a quiddity can cause (...)
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  44.  28
    The Eclecticism of Proofs on the Road to Demonstrate The Existence of Allah: Examples of Dawwānī and Aḥmad Nūrī.Hülya Terzi̇oğlu - 2022 - Kader 20 (1):113-133.
    The most fundamental subject and aim of the Islamic belief system is the subject of maʿrifatullah (knowing Allah). Studies on this subject are mostly called ithbāt al-wājib (the demonstration of God) in the literature. They are considered the most valuable work for kalām, philosophy and mysticism schools. Kalām schools started to use this conceptualization intensively after Fakhr al-Dīn al-Rāzī, mainly under the influence of Ibn Sīnā. Sūfis, on the other hand, most participated in these studies based on the (...)
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  45.  14
    Kitāb Al-Lamaʿāt and Sufism of Fakhr Al-Din ʿirāqī.Hussein Basim Furaijl, Fahim Cheffat Salman, Ahmed Ibrahim Abed, Israa Abed Jawad, Rasha Abed, Alaa A. Gatafa, Haneen Hassan Laith & Mahmoud Khdair Abbas - 2024 - European Journal for Philosophy of Religion 16 (3):479-489.
    The Sufi saints, in their texts, successfully ingrained Love as the destination of spiritual path, to accomplish the Divine. The objective of this study was to focus on the cult of Sufism, in general, and on the Sufi poetry of Fakhr al-Din ʿIrāqī, in particular as reflected in his anthology, Kitāb al-lamaʿāt. Adopting a historical approach, the study analyzed the evolution of Sufi poetry since the beginning, and examined the poetry of ʿIrāqī in the context of Islamic mysticism. This (...)
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  46.  27
    The Science of Tafsīr in Anmūdhaju’l-Funūn By Sipāhīzādah.Mehmet ÇİÇEK - 2019 - Cumhuriyet İlahiyat Dergisi 23 (2):951-975.
    In Islamic thought, the accumulation regarding Tafsir appears in various ways. One of them is the type of work called Anmudhaj that contains chapters about Tafsīr. In the An-mudhaj type of works, the determination of the sciences to investigate may occur according to different criteria. These criteria may occur as a classification of science and they also can be limited to a few sciences. In this article, we will examine the Tafsīr chapter from the work of Sipāhīzādah who took charge (...)
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  47.  1
    The Spirit and Holy Spirit in The Quran and its Exegeses.Mohammad Makdod - 2024 - Kader 22 (2):362-379.
    The term ‘Holy Spirit’ is referenced four times in the Quran, with three instances directly related to Jesus Christ, while the broader term ‘spirit’ or “the spirit” (al-Rūḥ) appears eighteen times, some of which pertain to Mary, the mother of Jesus. This study explores the concepts of the Spirit and Holy Spirit as they are presented in the Quran, as well as their interpretations in classical Islamic exegesis. The research begins by analyzing the Quranic verses where the “Holy Spirit” is (...)
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  48.  35
    Interpretation Differences of Tafsīrs of the Splitting of the Moon Issue.Mehmet Salmazzem - 2018 - Cumhuriyet İlahiyat Dergisi 22 (2):859-884.
    The great majority of commentators have evaluated the splitting of the moon. The vast majority of them think that it occurred in the Prophet’s period basing their view on the clear statement of al-Qamar 54/1 verse and on related rumors. However, some commentators claim that the moon will split on the doomsday, by referring to the context of the same verse. The same names criticize the rumors claiming that they cannot constituteevidence for the splitting of the moon. To those who (...)
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  49.  11
    Was Qutb al-Din al-Razi al-Tahtani a Sunni or a Shı‘i?: An Examination of Bio-bibliographical Sources.Michael A. Rapoport - 2019 - Nazariyat, Journal for the History of Islamic Philosophy and Sciences 5 (2):119-142.
    Nazariyat, Journal for the History of Islamic Philosophy and Sciences, issued twice a year in English and Turkish (Nazariyat İslam Felsefe ve Bilim Tarihi Araştırmaları Dergisi), is a refereed international journal. It publishes original studies, critical editions of classical texts and book reviews on Islamic philosophy, kalām, theoretical aspects of Sufism and the history of sciences. The goal of Nazariyat is to contribute to the discovery, examination and reinterpretation of the theoretical traditions in the history of Islamic thought, by giving (...)
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  50.  25
    Fahreddîn el-R'zî’nin Te’vîl Teorisi Açısından Metafizik Yakîn Anlayışı.Recep Erkmen - 2022 - Kader 20 (3):853-878.
    Bu makale Fahreddin el-Râzî’nin metafizik yakîn anlayışını te’vîl teorisi açısından incelerken, onun metafizik yakîne ulaşma hususundaki optimistik tutumunu da ortaya çıkarmaktadır. Kuşkucuların lideri (şeyhü’l-müşekkikîn) olarak da bilinen Râzî’nin, kendisinden önceki felsefe ve kelam geleneklerini etraflıca kritik ederken yeni ve özgün bir anlayış ortaya koyup koymadığı tartışılmış, eleştirel düşüncesi kendisinden sonraki düşünürlerce tenkit edilmiş ve bu vesile ile Râzî hakkında çeşitli okuma biçimleri ortaya çıkmıştır. Bu okuma biçimleri arasında Râzî’yi, aklın kelamî bilgide yakîne ulaşamayacağı şeklinde bir metafizik bilinmezci olarak değerlendirenler de (...)
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