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) and (...) Najm al-Dīn al-Kātibī (d. 1276). It is argued that the proposed solutions developed by these authors are best understood as tending in the direction of Gilbert Ryle’s distinction between knowing-that and knowing-how. (shrink)

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 that he (...) created and displayed an attitude about the problems he created and the solutions he offered. The real important motive that makes Râzî so indispensable and effective is his problematic identity (mushakkik), which carries the kalām to philosophy and philosophy to kalām, and criticizes philosophy on the basis of the kalām, and the kalām on the basis of philosophy. For this reason, when we look at the works of Râzî, who has been evaluated politically and sociologically within Ash'arism throughout his life, it is clearly seen that he is a thinker who is suitable to be embraced by different schools and to be interpreted in different ways. The fact that many Ahl as-sunnah theologians emphasized the works written by Râzî with a theological-Ash'ari theme, caused his supra-sectarian identity to be overshadowed. On the other hand, it is seen that some thinkers are making an effort to know and recognize Râzî as a philosopher-theologian and muhaqqiq. This effort is clearly seen especially in scientific figures who benefited from Kamaladdin Ibn Yûnus (d. 639/1242) in some way. Afḍal al-Dīn Khūnajī (d. 646/1248), Athir al-Din al-Abharî (d. 663/1265), Najm al-Din al-Qazwinî al-Kâtibî (d. 675/1277) can be given as examples. These personalities, on the one hand, played an active role in the spread of Râzî's scientific heritage and they were effective in bringing Râzî to the fore with his supra-sectarian identity on the other. Sirāj Al-Dīn Al-Urmawî (d. 682/1283), who inherited his scientific legacy, is among the important names who established his identity as a muhaqqiq who mostly solved supra-sectarian problems. Human actions are at the forefront of the issues in which this facility has clearly emerged. Urmawî tries to revise al-Arba'în's expressions, which seem to ignore the power and influence of human beings in terms of human actions as well as criticizing Razi's arguments very seriously. In his work Lübâb, on the one hand, he summarizes al-Erba'în of Razî he seriously criticizes Razi's Ash'ari attitude towards human actions on the other. He does this largely on the axis of the arguments that Râzî himself expressed from his encyclopedic works such as al-Matâlibu'l-'âliyya mina'l-'ilmi'l-ilâhi. It is clear that this is not an ordinary situation. Because human actions are at the forefront of the issues that determine the thinkers' conception of divinity and the relationship between God and man. In this study, Râzî's attitude on this issue and Urmavi's philosophical and theological criticisms will be tried to be determined. Thus, it is clearly seen that he is trying to establish Râzî as a muhaqqiq in the axis of human actions. (shrink)

In the thirteenth century, the influential logician Afḍal al-Dīn al-Khūnajī departed from the Avicennan view that the subject matter of logic is “second intentions”. For al-Khūnajī, the subject matter of logic is “the objects of conception and assent”. His departure elicited intense and sometimes abstruse discussions in the course of subsequent centuries. Prominent supporters of Khūnajī's view on the subject matter of logic included Kātibī, Ibn Wāṣil and Taftāzānī. Defenders of Avicenna's view included Ṭūsī, Samarqandī and (...) Quṭb al-Dīn al-Rāzī. This article presents the outline of the development of this discussion down to the end of the fourteenth century and attempts to reconstruct the major arguments of both sides.Au xiiie siècle, l'influent logicien, Afḍal al-Dīn al-Khūnajī, se démarque du point de vue avicennien d'après lequel ce sont les “intentions secondes” qui forment le sujet de la logique. Pour al-Khūnajī, le sujet de la logique, ce sont “les objets des conceptions et des assentiments”. Cet écart par rapport à la formulation avicennienne va susciter, au cours des siècles suivants, d'intenses et parfois abstruses discussions. Dans le camp de ceux qui adhèrent au point de vue d'al-Khūnajī, on trouve des auteurs tels que Kātibī, Ibn Wāṣil et Taftāzānī. En revanche, Ṭūsī, Samarqandī et Quṭb al-Dīn al-Rāzī se rangent dans le camp des défenseurs du point de vue d'Avicenne. Cet article présente les grandes lignes qui marquent le développement de cette discussion jusqu'à la fin du xive siècle et tente de reconstruire les arguments des deux partis.Send article to KindleTo send this article to your Kindle, first ensure no-reply@cambridge.org is added to your Approved Personal Document E-mail List under your Personal Document Settings on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part of your Kindle email address below. Find out more about sending to your Kindle. Find out more about sending to your Kindle. Note you can select to send to either the @free.kindle.com or @kindle.com variations. ‘@free.kindle.com’ emails are free but can only be sent to your device when it is connected to wi-fi. ‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply. Find out more about the Kindle Personal Document Service.POST-AVICENNAN LOGICIANS ON THE SUBJECT MATTER OF LOGIC: SOME THIRTEENTH- AND FOURTEENTH-CENTURY DISCUSSIONSVolume 22, Issue 1Khaled El-Rouayheb DOI: https://doi.org/10.1017/S0957423911000105Your Kindle email address Please provide your Kindle email.@free.kindle.com@kindle.com Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Dropbox To send this article to your Dropbox account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Dropbox. POST-AVICENNAN LOGICIANS ON THE SUBJECT MATTER OF LOGIC: SOME THIRTEENTH- AND FOURTEENTH-CENTURY DISCUSSIONSVolume 22, Issue 1Khaled El-Rouayheb DOI: https://doi.org/10.1017/S0957423911000105Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Google Drive To send this article to your Google Drive account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Google Drive. POST-AVICENNAN LOGICIANS ON THE SUBJECT MATTER OF LOGIC: SOME THIRTEENTH- AND FOURTEENTH-CENTURY DISCUSSIONSVolume 22, Issue 1Khaled El-Rouayheb DOI: https://doi.org/10.1017/S0957423911000105Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Export citation Request permission. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Heart of Islamic Philosophy: The Quest for Self-Knowledge in the Teachings of Afdal al-Din KashaniKiki Kennedy-DayThe Heart of Islamic Philosophy: The Quest for Self-Knowledge in the Teachings of Afdal al-Din Kashani. By William C. Chittick. New York: Oxford University Press, 2001. Pp. 360. Hardcover.Are you tired of feeling that the scientifically quantifiable world is not all there is, but that most books about philosophy are airy-fairy or (...) pie-in-the-sky? Then The Heart of Islamic Philosophy: The Quest for Self-Knowledge in the Teachings of Afdal al-Din Kashani by William C. Chittick has something to say to you. Chittick succinctly analyzes the limitations of scientism in his preview of the ends of Islamic philosophy (especially pp. 34-37). One could not make a better argument for exploring the Real beyond appearances than Chittick does.As we look around ourselves in the wreckage of the world-abuse at Abu Ghraib prison, "ghost" prisoners at Guantanamo Bay, tens of thousands of refugees at Darfur-we may feel that the world could use more philosophy. Since traveling in our current direction is leading to spiritual bankruptcy in our souls, perhaps a solid spiritual understanding of the universe would help?The author's stated goals are to introduce the major themes of Islamic philosophy and to introduce the Persian philosopher Afdal al-Din Kashani in English translation. The book consists of two parts: part 1 an overview of Islamic philosophy and part 2 the writings of Baba Afdal. In part 1 Chittick moves from the particular to the general, here from Afdal al-Din Muhammad ibn Hasan Kashani (d. A.H. 610 / A.D. 1213-1214) to the perspective of Islamic philosophy and the perspectives of philosophy in general. Chittick sketches al-Kashani's life, moving from his tomb in Maraq, Iran, to recalling highlights of the philosopher's life. When one considers the near-contemporaries of al-Kashani they are so illustrious as to make one's head spin: Ibn Rushd, Ibn al-'Arabi, and Nasir al-Din Tusi. More than any other details, these scholars place al-Kashani in the intellectual major leagues. Chittick also mentions that al-Kashani believes in philosophy as a praxis, a way of life to be implemented as well as an exercise of reasoning. He sees philosophy as training the soul with the knowledge of the mind.Chapter 2 forms an excellent introduction to Islamic philosophy for the curious reader. He begins by nailing some of the current problems in studying Islamic thought. He mentions everything from considering the dogmas of religion beneath [End Page 180] study to the refusal to accept what philosophers say at face value. Basically it is our own prejudices and views that prevent us from being able to understand their perspectives. The specific issues of Islamic philosophers that Chittick discusses are understanding God, the meaning of prophecy, and the "Origin and Return"-how the world came to be and our return to God after death.Chittick also provides a much-needed antidote to the tendency of many modern scholars to over-Hellenize Islamic philosophy, while at the same time, failing to refer to either the Qur'an or Islamic civil society. He locates the problem with modern thought in an inability to grasp any notion that refers to quality rather than quantity. (This can be seen even more vividly in recent attempts by American economists to give a dollar value to happiness on the success chart.) While quantification is necessary in analytic science, it stifles thought in symbolic, metaphorical, or religious discovery.In part 2, the Writings section actually begins with relevant background texts, including Aristotle, pseudo-Aristotle (The Treatise on the Apple), Hermes, and Ghazali (The Alchemy of Felicity). Then we move on to the Baba Afdal's own writings, including quatrains, essays, letters, and others. These writings show the range of Afdal al-Din Kashani's interests: moving from the practical (chapter 5) to the theoretical (chapter 6). Among the writings in chapter 5 we find his letter to Majd al-Din. It shows al-Kashani's clear-sighted understanding of human nature when he says... (shrink)

Sadr al-Din Muhammad Shirazi (1572-1640), more commonly called Mulla Sadra, was one of the grand scholars of later-period Islamic philosophy and has grown to become one of the best-known Muslim philosophers. Iksir al-'arifin, or Elixir of the Gnostics, is unique among Sadra's writings in that it reworks and amplifies an earlier Persian work, the Jawidan-nama ( Book of the Everlasting ) by Afdal al-Din Kashani, or Baba Afdal. The underlying theme of Sadra's amplification is emblematic of Muslim philosophy: the importance (...) of self-knowledge in an individual's journey of "Origin and Return," the soul's origins with God and its eventual return to Him. Everything, Sadra says, is on such a path, gradually disengaging from the material world and returning to a transcendent essence--all leading to a final fruition in which everything in the universe returns to God and finds permanent happiness. Philosophy, Sadra argues, is the most direct means to self-knowledge--and thus the best tool for navigating this journey. (shrink)

The principle that a necessarily false proposition implies any proposition, and that a necessarily true proposition is implied by any proposition, was apparently first propounded in twelfth century Latin logic, and came to be widely, though not universally, accepted in the fourteenth century. These principles seem never to have been accepted, or even seriously entertained, by Arabic logicians. In the present study, I explore some thirteenth century Arabic discussions of conditionals with impossible antecedents. The Persian-born scholar Afdal al-Dīn al-Kh najī (...) (d.1248) suggested the novel idea that two contradictory propositions may follow from the same impossible antecedent, and closely related to this point, he suggested that if an antecedent implies a consequent, then it will do so no matter how it is strengthened. These ideas led him, and those who followed him, to reject what has come to be known as 'Aristotle's thesis' that no proposition is implied by its own negation. Even these suggestions were widely resisted. Particularly influential were the counter-arguments of Na īr al-Dīn al-T ī (d.1274). (shrink)

RésuméUne innovation latine médiévale relativement bien connue est la doctrine de la supposition distributive. Cette notion est venue à être utilisée dans la théorie syllogistique à la fin du Moyen Âge et au début de la période moderne, alors que les logiciens latins cherchaient à établir des règles générales pour la productivité syllogistique à travers les différentes figures. Il est beaucoup moins connu que certains logiciens de la tradition arabe médiévale ont également tenté d’établir des règles générales pour le syllogisme, (...) faisant appel à ce qu’ils appelaient la « généralité du sujet ». Dans le présent article, j’introduis cette utilisation de la « généralité du sujet » dans certains ouvrages arabes influents en logique du XIIIe au XVIe siècle, en particulier Al-ǧumal par Afḍal al-Dīn al-Ḫūnaǧī (mort en 1248) et Tahḏīb al-manṭiq par Saʿd al-Dīn al-Taftāzānī (morten 1390) et certains de leurs commentateurs. Je compare également ce concept de « généralité du sujet » au concept latin de « distribution ». (shrink)

The square of opposition has never been drawn by classical Arabic logicians, such as al-Fārābī and Avicenna. However, in some later writings, we do find squares, which their authors call rather ‘tables’ (sing. _lawḥ_). These authors are Shihāb al-Dīn al-Suhrawardī and Muhammed b. Yūsuf al-Sanūsī. They do not pertain to the same geographic area, but they both provide squares of opposition. The aim of this paper is to analyse these two squares, to compare them with each other and with the (...) traditional square of opposition drawn by Apuleius and Boethius, with regard to their particular structure and their vertices and to evaluate their validity. We will show that both squares are different from each other and from the traditional square both with regard to their vertices, and to the arrangements of the oppositional relations. In addition, while al-Suhrawardī uses the notion of matter modalities to define the oppositions, al-Sanūsī relies rather on al-Rāzī’s and al-Khūnajī’s distinctions. Both authors agree, however, on the fact that affirmatives have an import while negatives do not. For this reason, their squares are valid from a logical viewpoint. As diagrams, these squares are nevertheless entirely original, due to the particular arrangements of their oppositional relations. Our analysis shows also that the later author does not seem to know the square drawn by the earlier one and that both authors do not seem to know Apuleius’ or Boethius’ squares. (shrink)

This book introduces the work of an important medieval Islamic philosopher who is little known outside the Persian world. Afdal al-Din Kashani was a contemporary of a number of important Muslim thinkers, including Averroes and Ibn al-Arabi. Kashani did not write for advanced students of philosophy but rather for beginners. In the main body of his work, he offers especially clear and insightful expositions of various philosophical positions, making him an invaluable resource for those who would like to learn the (...) basic principles and arguments of this philosophical tradition but do not have a strong background in philosophy. Here, Chittick uses Kashani and his work to introduce the basic issues and arguments of Islamic philosophy to modern readers. (shrink)

Semantic relationships have an active role in textual study, as they are an essential tool through which the text is constructed, this is done through the sequence of sentences of saying, and these relationships lead to the growth and continuation of the subject of the text, and then linking speech, which in turn achieves textual harmony. The aim of this study is to highlight the importance of these relationships and to elaborate on them, this research dealt with two additional linkage (...) relationships: (equivalent additional relationship), and (different additional relationship), with a breakdown of each of them, and then the inclusion of poetic applications from the texts of the poet Hazem Rushak Al-Tamimi, showing the extent of the harmony, plot and coherence of these texts. (shrink)

Introduces young readers to Ibn Sina, telling his story as he might tell it himself. It provides a fascinating glimpse into the life of this philosopher, scientist and physician who was one of the greatest thinkers of his time.

In this work the Persian and English texts are edited and published together for the first time. This is Tusi’s major Ismaili work and the most important primary source on Ismaili doctrines during the Alamut period.

Sadr al-Din Muhammad Shirazi, more commonly called Mulla Sadra, was one of the grand scholars of later-period Islamic philosophy and has grown to become one of the best-known Muslim philosophers. _Iksir al-'arifin_, or _Elixir of the Gnostics_, is unique among Sadra's writings in that it reworks and amplifies an earlier Persian work, the _Jawidan-nama_ by Afdal al-Din Kashani, or Baba Afdal. The underlying theme of Sadra's amplification is emblematic of Muslim philosophy: the importance of self-knowledge in an individual's journey of (...) "Origin and Return," the soul's origins with God and its eventual return to Him. Everything, Sadra says, is on such a path, gradually disengaging from the material world and returning to a transcendent essence—all leading to a final fruition in which everything in the universe returns to God and finds permanent happiness. Philosophy, Sadra argues, is the most direct means to self-knowledge—and thus the best tool for navigating this journey. (shrink)

We argue that there is an incompatibility between the two basic principles of Molinism, i.e., God’s middle knowledge of counterfactuals of creaturely freedom, and divine immutability. To this end, firstly, we set out the difference between strong and weak immutability: according to the latter only God’s essential attributes remain unchanged, while the former affirms that God cannot change in any way. Our next step is to argue that Molinism ascribes strong immutability to God. However, according to Molinism, some counterfactuals of (...) freedom need to be actualized by divine will. We argue that this claim does entail a change in God because it attributes a knowledge to God that involves moving from possibility to actuality through divine will. Therefore, claiming God knows counterfactuals of freedom leads us to reject the strong sense of divine immutability. Further, we argue that assuming God’s knowledge encompasses counterfactuals of freedom cannot be consistent even with weak immutability because, according to Molinism, a change in God’s knowledge requires a change in His essence. We conclude that Molinism is incoherent. (shrink)

“Maqamat as-Sufiyya” is a small theoretical works of Shihab ad-Din as-Suhrawardi (ab. 1154-1191), the founder of the Philosophy of Illumination. It contains practical instructions and theoretical reflections and proofs. As-Suhrawardi especially notes terminology used by philosophers and terminology used by sufis in “Maqamat as-Sufiyya”.

Quʹest-ce que lʹêre? Cette question passe pour fonder la philosophie. Encore faut-il s'entendre sur le sens du mot "être ". L'essence des choses détermine-t-elle leur existence? Devons-nous affirmer, au contraire, que l'existence conditionne l'intensité d'être qui qualifie une certaine réalité? Molla Sadr Shirazi, dans ce traité écrit en Iran au siècle de Descartes et de Leibniz, médite ces questions qui sont encore les nôtres. Mais les solutions qu'il propose s'évadent hors de nos perspectives, après avoir opéré une révolution décisive dans (...) la métaphysique des Orientaux. Penseur shi'ite en butte à la persécution, Molla Sadra est la plus haute figure de la philosophie iranienne islamique au temps splendide de la cour safavide d'Ispahan. Sa doctrine du primat de l'existence, que le présent ouvrage expose complètement, ouvre sur une interprétation spirituelle de la résurrection des corps. Cette traduction par Henry Corbin, qui fut aussi l'éditeur du texte original, a fait événement : par son ample introduction, il situe la question de l'être et déploie une explication comparée de ce que l'Occident grec puis médiéval en ont fait, avec la tradition shi'iite. -- Back cover. (shrink)

The central issue in this work is self-knowledge. The human soul is created in the Image of God with a purpose.

The appearance of nonlinear equations in science, engineering, economics, and medicine cannot be denied. Solving such equations requires numerical methods having higher-order convergence with cost-effectiveness, for the equations do not have exact solutions. In the pursuit of efficient numerical methods, an attempt is made to devise a modified strategy for approximating the solution of nonlinear models in either scalar or vector versions. Two numerical methods of second-and sixth-order convergence are carefully merged to obtain a hybrid multi-step numerical method with twelfth-order (...) convergence while using seven function evaluations per iteration, resulting in the efficiency index of about 1.4262. The convergence is also ascertained theoretically, and the asymptotic error constant is computed. Furthermore, various numerical methods of varying orders are used to compare the numerical results obtained with the proposed hybrid method in approximate solution, number of iterations, absolute error, absolute functional value, and the machine time measured in seconds. The obtained results outperformed the chosen methods when applied models arising from physical and natural fields were solved. Finally, to observe the convergence graphically, some complex polynomials are plotted as polynomiographs, wherein the rapid convergence of the proposed method is guaranteed. (shrink)

This paper is a technical study of the systematic observations and computations made by Muḥyī al-Dīn al-Maghribī (d. 1283) at the Maragha observatory (north-western Iran, c. 1259–1320) in order to newly determine the parameters of the Ptolemaic lunar model, as explained in his Talkhīṣ al-majisṭī, “Compendium of the Almagest.” He used three lunar eclipses on March 7, 1262, April 7, 1270, and January 24, 1274, in order to measure the lunar epicycle radius and mean motions; an observation on April 20, (...) 1264, to determine the lunar eccentricity; an observation on August 29, 1264, to test the model; and another on March 15, 1262, for measuring the lunar parallax. In the second period of activity at the Maragha observatory, Shams al-Dīn Muḥammad al-Wābkanawī (c. 1254–1320) adopted all of al-Maghribī’s parameter values in his Zīj, but decreased his value for the mean longitude of the moon at epoch by 0;13,11∘\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$^{\circ }$$\end{document}. By comparing the times of the new moons and lunar eclipses in the period of 1270–1320 as computed from the astronomical tables of the Maragha tradition with the true modern ones, it is argued that this correction was very probably the result of actual observations. (shrink)

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 a number of important (...) philosophical issues with reference to this theory of place, including the principle that two indiscernible things must be identical and the idea that motion and rest are always relative.RésuméLe philosophe-théologien du XIIesiècle Fakhr al-Dīn al-Rāzī est bien connu pour sa critique de la métaphysique avicennienne. Nous examinons, dans cet article, sa critique de la physique d'Avicenne, et en particulier son rejet de la théorie avicennienne et aristotélicienne du lieu – lieu comme limite interne du corps englobant. Alternativement, Fakhr al-Dīn défend une théorie du lieu comme extension auto-subsistante, doctrine explicitement révoquée par Aristote et Avicenne à sa suite. En particulier dans son œuvre tardive, lesMaṭālib, Fakhr al-Dīn explore plusieurs questions philosophiques importantes en rapport avec cette théorie du lieu, dont: le principe voulant que deux choses indiscernables soient identiques, et l'idée selon laquelle mouvement et repos sont toujours relatifs. (shrink)

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...

The matter of the soul has been one of the most important and central matters in the history of Islamic science and thought. For the soul constitutes one of the two elements that make up the human being, and the issue of the human being has undoubtedly been one of the most prominent matters in Islamic civilization and has been a major preoccupation for Islamic intellectuals. In this context, the Islamic basin of knowledge and thought has constructed two main definitions (...) of the soul, one based on the Qur’anic teachings and the other inspired by Ancient Greek philosophy. Theologians conceived of the soul as a “subtle body”. Philosophers, on the other hand, conceived it as an “abstract substance”. This dispute between kalām and philosophy over the soul has not only been confined to the physical realm, but has also extended to the eschatological dimension, leading to a polemic that has lasted for centuries. As with many issues in post-classical Islamic thought, the influence of philosophy on this issue has been seen to be greater than that of other traditions. In fact, in the aforementioned period and later on, works on the soul from a theological perspective could not bypass the philosophical perspective. Within this framework, the theological perspective criticized the philosophers because they disagreed with it and especially because one end of the issue extended to the eschatological axis, and found it important to refute their conceptions in this regard. One of the most prominent figures of the aforementioned period, i.e., post-classical Islamic science and thought, was Abū Muhammad Rukn al-Dīn Ubaydallāh b. Muhammad b. ‘Abd al-‘Abd al-‘Aziz al-Samarqandī (d. 701/1301), a member of the Māturīdī and Hanafī sects. Samarqandī wrote many works and treatises on kalām, Qur’anic sciences, tafsīr, fiqh, hadīth, and mysticism. Among the author’s works/risālas/treaties that have reached the present day, there is a work titled “Risālat al-rūḥ” on the humanitarian-nātik (speaking) rational human soul (al-rūh al-nātiq al-insānī). Comprising an introduction and ten chapters, al-Samarqandī used a theological and mystical style, drawing on the teachings of the Qur’ān on the one hand, and partly on rational arguments on the other. The work includes the subject of the soul and the essence of the human being in this context, the definition and essence of the soul, the comparison between the views of the Ahl al-Sunnah and the philosophers in this regard, and the criticisms against the philosophers, the issue of ma‘ād (the end) in eschatology, the thoughts of the Sufis on the soul, the perception of Allah through the saying “Whoever knows himself, knows his Lord”, which the author considered as a hadith, and similar issues. As a mutakallim and following the line of Ahl al-Sunnah, the main problem of al-Samarqandī’s treatise revolves around what should be understood when it comes to “human being”, the nature of the soul, the manner in which ma‘ād will be realized, and his criticisms of philosophers over these issues. Based on our research and studies, it has been observed that the aforementioned treatise has not yet been analyzed and published. Furthermore, two manuscript copies of the treatise in question were found as a result of our investigations. This study covers the critical edition and review of al-Samarqandī’s Risālat al-rūḥ. (shrink)