Within the history of philosophy, the history of Islamic philosophy is emerging as a flourishing field, and one wonders what method is most appropriate to apply in the reading of the text. Hadot's work seemed to put forward four critical insights for the study of ancient thought that may be grafted onto the study of medieval thought and Islamic thought. First, philosophy takes place within a tradition. Reading the text is a practice rooted in a (...) school tradition, and significantly with concomitant spiritual practices. Second, training in philosophizing is intended to inculcate practices of dialoguing. Third, philosophizing requires spiritual exercises, which are more than just intellectual and contemplative, but entail a mode of living, a way of life. Hadot paradigm is a fruitful way of reading Mullā sadrā especially since it seems to be consistent with the way in which he himself presents h. ikma and his endeavor. (shrink)

Philosophy in the Islamic world emerged in the ninth century and continued to flourish into the fourteenth century. It was strongly influenced by Greek thought, but Islamic philosophers also developed an original philosophical culture of their own, which had a considerable impact on the subsequent course of Western philosophy. This volume offers new translations of philosophical writings by Farabi, Ibn Sina, Ghazali, Ibn Tufayl, and Ibn Rushd. All of the texts presented here were very influential (...) and invite comparison with later works in the Western tradition. They focus on metaphysics and epistemology but also contribute to broader debates concerning the conception of God, the nature of religion, the place of humanity in the universe, and the limits of human reason. A historical and philosophical introduction sets the writings in context and traces their preoccupations and their achievement. (shrink)

Karl Marx, the revolutionist philosopher, interpreted history as a world view which is the dimension of social development. His dialectic effort and materialistic conception are intended to preserve the rights of social being particularly of the working people who are repeatedly being oppressed. Class struggle is the ultimate solution of distinctions among classes through which there will be no class and the existing working class will revolt against capitalist economy and, as a result, they will control means of production which (...) will create the situation of the dictatorship of the working people. These class distinctions will be removed through the establishment of scientific communism referred by Marx. This article shows how Marx’s life and thought changed the course of history and how he influenced society to make a better place for living. I intend to show the reasons behind the worldwide acceptance of Marxism theoretically. My aim is to show how his theories and ideas are significant in socio-political aspects of philosophy. Philosophy and Progress, Vol#73-74; No#1-2; Jan-Dec 2023 P 259-279. (shrink)

This paper analyzes the reception of decolonial and neo-Marxist thought in a jihadist critique of the modern state. The author argues that a study of Abū Qatāda al-Filisṭīnī, a prominent theorist of modern Jihadism and Salafism, reveals his nuanced interaction with theories of hegemony, ideology, and decolonization. An examination of Abū Qatāda’s critique of modern state institutions and ideology shows that he engages with philosophical critiques of sovereignty, hegemony, capitalism, and the nation-state and utilizes both neo-Marxist and decolonial (...) thought. This paper explores how Abū Qatāda theorizes the modern state as a colonial project, leading him to rationalize jihad, or violent resistance, as the only solution to realize paradigmatic change. It further shows how Abū Qatāda justifies opposition to the modern state and hegemony with seamless deployment of scripture and Islamic jurisprudence and insists that his political project builds on premodern Islamic theories of knowledge and government necessary for decolonization, albeit often without offering details. This study reveals a feature of jihadist thought that has remained largely unnoticed in the literature and is the first to explore the interactions between Salafism and critiques of the modern state. (shrink)

Jainism is a religio-philosophical school of India which reacted against the Brahmanic/Vedic tradition and established as a school of thought. As a way of life it started as a Sramanic movement (the non-Brahmanic ascetic tradition) to attain the truth. Jains metaphysics and epistemology are purely logical and conducive for all. Jainism always is against the physical and psychological violence, and believes that it is the Ekanta (one sided view of reality) philosophy, which leads to violence. According to the (...) Jains, Ekantavada is a very rigid view, thus partial in nature. Any school asserting this claim for the absolute truth logically thus rejecting all the other views that basically leads towards dogmatism and in toleration; which further aggravated and leads toward violence. Mahavira as a champion of Ahimsa (nonviolence) carried out this concept from the domain of practical behaviour to the domain of intellectual and philosophical discussion. The Jaina principle of respect for the other life gave rise to the principle of respect for the views of others; thus they advocates Anekāntavāda. According to them, non-violence is the goal and Anekāntavāda becomes the tool. Its Syadvada is basically a logical inclusivity which accepts diversified aspects of truth. Consequently, it tells that a complete understanding of any truth requires the consideration and acceptance of a variety of viewpoints. This pluralistic view of the Jains is to be effective well to combat social violence and evils too. The world is in the pyramid of violence that can only entail massive destruction of this phenomenal world in any moment. I think, this pluralistic approach of Anekāntavāda is to be considered as the panacea to overcome all types of rigidities and bigotries of the present society as well. Philosophy and Progress, Vol#67-68; No#1-2; Jan-Dec 2020 P 15-31. (shrink)

This book explores philosophical ethics in Arabo-Islamic thought.

This study is based on the many cosmological problems in Islam as aspects of thought that receive serious attention. In fact, there are also many polemics of thought that occur amongst Muslim scholars, which can be divided into two main groups: traditionalists and rationalists. The traditionalists, represented by Al-Ghazali and the Ash’ariyah theologians, put forward their cosmological thinking on the principle of God’s absolute will, while the rationalists, especially those represented by Avicenna, proposed their cosmological thinking based on (...) the theory of emanation from Plotinus in terms of its creation and the concept of a geocentric Ptolameus in terms of its structure. In this conflict of thought between the two groups, Averroes proposed a cosmological thought different from the two. This study seeks to elaborate on the thought of Ibn Rushd’s cosmology which is different from that of Ibn Sina and Al-Ghazali.Contribution: This research provides a clear understanding of the cosmological thoughts put forward by earlier Muslim thinkers. In particular, it wants to bridge the differences regarding the concept of cosmology as put forward by Ibn Sina and Al-Ghazali and how Ibn Rushd bridges the two. (shrink)

Ali Bey Huseynzade, one of the prominent representatives of Azerbaijan's literary, cultural, social-political, and philosophical thought in the 20th century, was the first publisher of the political-Turkism movement in Azerbaijan. He was a distinguished political figure, talented scientist, thinker, and publicist, and holds a unique place in the history of the Azerbaijani people. Over time, there is an increasing need to deeply comprehend and study the magnificent artistic works created by Ali Bey Huseynzade. Throughout his life, Huseynzade dedicated (...) his prolific writing to the research and promotion of pan-Turkish spiritual values, fighting with all the strength of his brilliant talent for the progress of the Turkic people. He played an important role in the formation of the theoretical-philosophical foundations of the Azerbaijani national idea, striving for reforms in public and cultural life and artistic consciousness through his rich creative output. With his famous "Threefold Formula"-"Turkification, Islamization, Modernization" - he contributed to the formation of the ideology of Azerbaijanism. He advocated for the necessity of abandoning sectarian divisions and uniting all Muslims under the umbrella of a single religion-Islam. In his article titled "What is Young Turkism?", he explained the essence of the Turkish reform movement and expressed his views in many articles published in newspapers and magazines, arguing that Ottoman Turkish should become the common language of all Turks. Having spent more than 30 years of his life in exile, Ali Bey’s complex and turbulent life path was marked by political and cultural struggles aimed at the unity and wholeness of the Turkic world. The article emphasizes the significance of national-democratic values, highly relevant today, and their reflection in Azerbaijani philosophy and social-political thought. It also highlights the necessity of the establishment of the Azerbaijan Democratic Republic as the first historical embodiment of the national-democratic statehood ideology, which began in the early 20th century. Ali Bey Huseynzade’s multifaceted activities and his intellectual contributions, not only for Azerbaijani Turks but for the entire Turkic world, affirm the relevance of the subject as he remains a valuable thinker on a broader scale. (shrink)

Islam, one of the worlds great faiths, was born as a result of the revelation of the Quran to the Prophet Muhammad (c. 570-632) in Arabia. A proper understanding of the Islamic present depends on an accurate knowledge of the way in which Islamic thought developed from medieval times onwards. For instance, Islam evolved a sophisticated theology and set of philosophical systems of its own, which owed something to the impact of Greek thought, but became (...) uniquely Islamic because of the vital presence within that faith of the Quran. Furthermore, Islam soon came into contact with Greek philosophy and science, and a translation movement into Arabic began. The roles of Kason and Revelation, and the primacy that was to be given to one or the other, came to the fore. Problems which had also vexed Christianity such as anthropomorphism, free will and predestination provided intellectual stimulation for Islamic thinkers, while the mystical impulse, articulated in Islamic Sufism, imbued the writings of several of the theologians and philosophers considered in these volumes. Taken together, all of these issues constitute a golden period of Islamic debate and intellectual inquiry, and the articles collected in this fascinating set reflect that Islamic dynamic. (shrink)

This thematic introduction to classical Islamic philosophy focuses on the most prevalent philosophical debates of the medieval Islamic world and their importance within the history of philosophy. Approaching the topics in a comprehensive and accessible way in this new volume, Luis Xavier Lopez-Farjeat, one of the co-editors of The Routledge Companion to Islamic Philosophy, makes classical Islamic philosophy approachable for both the new and returning student of the history of philosophy, medieval philosophy, the history of (...) ideas, classical Islamic intellectual history, and the history of religion. Providing readers with a complete view of the most hotly contested debates in the Islamic philosophical tradition, Lopez-Farjeat discusses the development of theology and philosophy during the ʿAbbāsid period, including the translation of Aristotle into Arabic, the philosophy and theology of Islamic revelation, logic and philosophy of language, philosophy of natural science, metaphysics, psychology and cognition, and ethics and political philosophy. This volume serves as an indispensable tool for teachers, students, and independent learners aiming to discover the philosophical problems and ideas that defined the classical Islamic world. Key Features - Offers readers a broad, thorough view of the history of Islamic philosophy by using a thematic approach. - Traces the dialogues between philosophers and theologians about important and controversial topics. - Offers both historical descriptions of the key debates in classical Islamic philosophy and current interpretations by contemporary scholars. - Includes extensive lists for further reading at the end of each chapter, directing curious students to the best avenues for further research. (shrink)

This study investigated the perspective of Javanese Islamic philosophy on the Apak 'Beringin' rock fossil and its impact on the level of spirituality and community behavior, using a qualitative descriptive method with a phenomenological approach. Data analysis techniques were carried out using observation, interviews, and literature studies focusing on textual and contextual interpretations of the 'Beringin' Apak Fossil Rock. The main data sources came from the book of philosophy otak-athik gathuk (Javanese Islamic philosophical thought) by Damardjati (...) Supadjar and the book of commentary as-Sulami by Imam Abu Abd. Muhammad bin Husayn as-Sulami. The findings revealed that in Javanese Islamic philosophy, the symbolization of the universe depicted in the form of fossilized rocks aimed to train the soul in understanding the origin and purpose of everything in the universe or known as 'sangkan paraning damadi'. This is a manifestation of the Javanese Muslim community's way of knowing God or what is known as divine awareness ‘ilahiyah’. In the rock fossils that have been found, there are words Allah and Muhammad considered by the Javanese as a natural permit that is only obtained by people who reach certain maqam. The conclusion is that based on the elaboration of the meaning of the natural text which is symbolized in the form of the 'Beringin' Fossil rock, it is a reflection of oneself to always be close to Allah SWT. (shrink)

The articles in this volume dedicated to Hans Daiber, one of the pioneering scholars in the history of Islamic thought in the Middle Ages, offer new insights into this field from a variety of perspectives: philological, philosophical, and historical.

Purpose: Transcendent theosophy or as known as Al-hikmah al-Muta’aliyah is the third school of Islamic philosophy founded by Mulla Sadra, and is the result of reconciliation of previous Islamic thoughts. This school is based on three main principles, namely: intellectual-intuition, rational proof, and Islamic sharia. The purpose of this paper was to uncover the reconciliation model of transcendent theosophy in reconciling various schools of Islamic thoughts, namely: traditional normative thought of Islamic sharia (Al-Qur’an and (...) Sunnah), classical tradition of dialectical theology (Kalam science), Peripatetic Islamic philosophy, the teachings of Sunni Sufi represented by al-Gazali, Philosophy of Suhrawardi illumination, as well as the mystical thought of Ibn ‘Arabi. This paper is a text analysis research using qualitative-descriptive analysis methods, namely: identifying, understanding, and interpreting texts. The text is carefully and systematically described to clearly portray the synthetic model or reconciliation carried out by Mulla Sadra on several previous Islamic thoughts. The results of this study indicate that Mulla Sadra elaborated and harmonized various Islamic thoughts with “integrative-complementary” model, which embraced the construction of new Islamic philosophical thoughts known as “transcendent theosophy”. This paper suggests to conduct further studies to find a correct format in reconciling various schools of the recent Islamic understanding in order to eliminate the claim truth among Muslims. (shrink)

The Reconstruction of Religious Thought in Islam (1930) is Muhammad Iqbal's major philosophic work: a series of profound reflections on the perennial conflict among science, religion, and philosophy, culminating in new visions of the unity of human knowledge, of the human spirit, and of God. Iqbal's thought contributed significantly to the establishment of Pakistan, to the religious and political ideals of the Iranian Revolution, and to the survival of Muslim identity in parts of the former USSR. It now (...) serves as new bridge between East and West and between Islam and the other Religions of the Book. With a new Introduction by Javed Majeed, this edition of The Reconstruction opens the teachings of Iqbal to the modern, Western reader. It will be essential reading for all those interested in Islamic intellectual history, the renewal of Islam in the modern world, and political theory of Islam's relationship to the West. (shrink)

_Islamic Thought_ is a fresh and contemporary introduction to the philosophies and doctrines of Islam. Abdullah Saeed, a distinguished Muslim scholar, traces the development of religious knowledge in Islam, from the pre-modern to the modern period. The book focuses on Muslim thought, as well as the development, production and transmission of religious knowledge, and the trends, schools and movements that have contributed to the production of this knowledge. Key topics in Islamic culture are explored, including the development of (...) the Islamic intellectual tradition, the two foundation texts, the Qur’an and Hadith, legal thought, theological thought, mystical thought, Islamic Art, philosophical thought, political thought, and renewal, reform and rethinking today. Through this rich and varied discussion, Saeed presents a fascinating depiction of how Islam was lived in the past and how its adherents practise it in the present. _Islamic Thought_ is essential reading for students beginning the study of Islam but will also interest anyone seeking to learn more about one of the world’s great religions. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Books ReceivedAquinas on Being. By Anthony Kenny. Oxford: Clarendon Press, 2002. Pp. x + 212. Price not given.Before and after Avicenna: Proceedings of the First Conference of the Avicenna Study Group. Edited by David C. Reisman, with the assistance of Ahmed H. al Rahim. Leiden: Brill, 2003. Pp. xix + 302. Price not given.Beside Still Waters: Jews, Christians, and the Way of the Buddha. Edited by Harold Kasimow, John (...) P. Keenan, and Linda Klepinger Keenan. Boston: Wisdom Publications, 2003. Pp. 284. Paper $14.95.The Buddhist Unconscious: The ālaya-vijñāna in the Context of Indian Buddhist Thought. By William S. Waldron. London and New York: RoutledgeCurzon, 2003. Pp. xvi + 269. Price not given.Comparative Political Philosophy: Studies under the Upas Tree. Edited by Anthony J. Parel and Ronald C. Keith. Lanham, Maryland: Lexington Books, 2003. Pp. xxxviii + 260. Paper $26.95.The Confucian Quest for Order: The Origin and Formation of the Political Thought of Xun Zi. By Masayuki Sato. Leiden: Brill, 2003. Pp. xviii + 500. Price not given.Gathering the Meanings: The Compendium of Categories: The Arthaviniścaya Sūtra and Its Commentary Nibandhana. Translated from the Sanskrit by N. H. Samtani. Berkeley: Dharma Publishing, 2002. Pp. xxxiv + 390. Price not given.I Have Arrived, I Am Home: Celebrating Twenty Years of Plum Village Life. By Thich Nhat Hanh. Berkeley: Parallax Press, 2003. Pp. 253. Paper $25.00.Identity and the Moral Life. By Mrinal Miri. New Delhi: Oxford University Press, 2003. Pp. xvii + 132. Hardcover Rs 645.00.Indian Philosophers and Postmodern Thinkers: Dialogues on the Margins of Culture. By Carl Olson. New Delhi: Oxford University Press, 2002. Pp. xv + 331. Hardcover Rs 950.00.Islamic Humanism. By Lenn E. Goodman. New York: Oxford University Press, 2003. Pp. xiii + 273. Price not given.Letting Go: The Story of Zen Master Tōsui. Translated by Peter Haskel. Honolulu: University of Hawai'i Press, 2001. Pp. xv + 167. Hardcover $45.00. Paper $16.95.A Life Journey to the East: Sinological Studies in Memory of Giuliano Bertuccioli (1923-2001). Edited by Antonino Forte and Federico Masini. Kyoto: Scuola Italiana di Studi sull'Asia Orientale, 2002. Pp. xxxv + 280. Price not given.The Measure of Things: Humanism, Humility and Mystery. By David E. Cooper. Oxford: Clarendon Press, 2002. Pp. ix + 372. Price not given. [End Page 277]Mencius, Hume and the Foundations of Ethics. By Xiusheng Liu. Aldershot, Hampshire: Ashgate Publishing Limited, 2003. Pp. vii + 204. Price not given.Monks and Monarchs, Kinship and Kingship: Tanqian in Sui Buddhism and Politics. By Chen Jinhua. Kyoto: Scuola Italiana di Studi sull'Asia Orientale, 2002. Pp. xiii + 310. Price not given.Music in the Sky: The Life, Art, and Teachings of the 17th Gyalwa Karmapa Ogyen Trinley Dorje. By Michele Martin. Ithaca: Snow Lion Publications, 2003. Pp. 351. Paper $18.95, U.K. £12.95.New Confucianism: A Critical Examination. Edited by John Makeham. New York: Palgrave Macmillan, 2003. Pp. 262. Hardcover $55.00.On the Boundaries of Theological Tolerance in Islam: Abū Hāmid Al-Ghāzalī's Faysal al-Tafriqa Bayna al-Islām wa al-Zandaqa. By Sherman A. Jackson. Oxford: Oxford University Press, 2002. Pp. xiv + 156. Hardcover Rs 295.00.Pandita Ramabai's American Encounter: The Peoples of the United States (1889). By Pandita Ramabai and translated and edited by Meera Kosambi. Bloomington: Indiana University Press, 2003. Pp. xi + 284. Hardcover $59.95. Paper $29.95.Parmenides of Elea: A Verse Translation with Interpretative Essays and Commentary to the Text. By Martin J. Henn. Westport, Connecticut: Praeger, 2003. Pp. 147. Hardcover $59.95.Philosophes taoïstes, tome II: Huainan Zi, texte traduit, présenté et annoté sous la direction de Charles le Blanc et de Rémi Mathieu. Paris: Éditions Gallimard, 2003. Pp. lxxxiii + 1182. Hardcover €56,90.The Philosophy and Ethics of the Vīraśaiva Community. By Dan A. Chekki. Lewiston, New York: The Edwin Mellen Press, 2003. Pp. xxv + 287. Hardcover $119.95.Poems of Hanshan. Translated by Peter Hobson with introduction by T. H. Barrett. Walnut Creek, California: AltaMira Press, 2003. Pp. viii + 151. Hardcover $65.00. Paper $19.95.Psychoanalysis and Buddhism: An Unfolding Dialogue. Edited by Jeremy D. Safran. Boston... (shrink)

This study is based on the many cosmological problems in Islam as aspects of thought that receive serious attention. In fact, there are also many polemics of thought that occur amongst Muslim scholars, which can be divided into two main groups: traditionalists and rationalists. The traditionalists, represented by Al-Ghazali and the Ash'ariyah theologians, put forward their cosmological thinking on the principle of God's absolute will, while the rationalists, especially those represented by Avicenna, proposed their cosmological thinking based on (...) the theory of emanation from Plotinus in terms of its creation and the concept of a geocentric Ptolameus in terms of its structure. In this conflict of thought between the two groups, Averroes proposed a cosmological thought different from the two. This study seeks to elaborate on the thought of Ibn Rushd's cosmology which is different from that of Ibn Sina and Al-Ghazali.CONTRIBUTION: This research provides a clear understanding of the cosmological thoughts put forward by earlier Muslim thinkers. In particular, it wants to bridge the differences regarding the concept of cosmology as put forward by Ibn Sina and Al-Ghazali and how Ibn Rushd bridges the two. (shrink)

Distinction of ‘awām- khawāṣ (the ordinary and the elite) is a general distinction in philosophical literature that shows the difference of people in their level of understanding the truth. It is possible to take this distinction back to Plato in Ancient Greek philosophy. Plato's hesitation in expressing his philosophical thoughts in written form, and Aristotle's use of obscure expressions and symbols in his works against the possibility of reaching those who are not competent, is a result of the (...) distinction between ‘awām-khawāṣ. This distinction was covered in Islamic thought by associating it with the three addressing styles mentioned in the Quran and the fact that the prophet was proclaiming the message according to these addressing styles. The purpose of this study is to reveal how the truth should be conveyed to people of all levels through the evaluations of the Islamic philosophers and thinkers on the distinction between ‘awām and khawāṣ. In the study it will be attempted to find answers to the questions of what are the reasons leading the Islamic philosophers and thinkers to make the distinction between ‘awām and khawāṣ, what arguments they used to explained the necessity of this distinction and why is the distinction between ‘awām and khawāṣ so important. Firstly, the lexical and terminological meanings of the concepts of ‘awām and khawāṣ are introduced. The ‘awām, which is used to express the public, ordinary people, and the lower layer of the society, is a term that qualifies the ignorant society, who has adopted a system of imitation-based life and belief cannot understand the truth of life. Khawāṣ, who are defined as the elite, the prominent, who represents the intellectual group and strives to grasp the truth, base their life and belief on knowledge and attain a higher level of awareness. After the literal and terminological meanings, it has been proceeded to the historical background of this distinction. Then the views of Islamic philosophers and thinkers who directly point to this distinction in this regard have been examined by referring to their main works. These are al-Fārābī, Ikhvān-Ṣafāʾ, Ibn Sinā, Rāghıb al-Iṣfahānī, Ghazālī, Ibn Tufayl, Ibn Rūshd, Ibn'ūn-Nefīs. For instance, al-Fārābī makes a clear distinction between ‘awām and khawāṣ in his works on political philosophy. He addresses this distinction by stating that the virtuous city is divided into two groups, the difference is in the methods used by these group to grasp the truth, and that they can achieve happiness in different ways. Stating that people are made up of different groups, Ikhvān-Ṣafāʾ goes to the distinction of ‘awām- khawāṣ and classifies the sciences accordingly. In addition, Ikhvān-Ṣafāʾ say that the prophets pay attention to the mentioned distinction while communicating the message of Allah to people. Ikhvān-Ṣafāʾ have related this distinction to the distinction between exoteric and esoteric. The understanding of prophethood and eschatology of Ibn Sinā shows ‘awām-khawāṣ distinction very clearly, too. According to him the truth should be conveyed gradually. Ghazālī claims that the ‘awām should not demand the sciences that are not suitable for their cognitive level and that they should leave them to competent people. In Islamic thought the dominant idea is that both wisdom and religion are presented in exo-teric and esoteric knowledge and that the learning of the esoteric way is only necessary for the khawāṣ. The aim of the ‘awām-khawāṣ distinction is to prevent misunderstanding that would arise when the knowledge would be conveyed to wrong people and thus to prevent the loss of truth by those who are not competent. The majority of Islamic thinkers call ‘awām as people of imagination, and khawāṣ as people of thought. They think that the methods of thinking and imagining should be taken into account when explaining the religious and philosophical truths. They have also emphasized the perfection of the prophetic style of addressing society. The symbols and metaphors that the prophets used to express religious truths or the metaphors and symbolic stories that are preferred by philosophers to tell some truths can be seen as a product of the distinction between ‘awām and khawāṣ. As it can be seen in the example of Ḥay bin Ya-qẓān, explaining the truth clearly to ‘awām may cause them to deviate from the right way. For this reason, it is necessary to tell the truth to people according to their level of understanding. It is possible to say that the ideas of Islamic thinkers about this distinction still remain important to-day, due to the fact that people have different dispositions and their level of understanding is not the same despite a change in time and place. Therefore, the disadvantage as pointed out by the Islamic thinkers is that the attempt to convey the truth to people may not be able to reach its exact purpose by ignoring this distinction. (shrink)

Philosophical Theology in Islam explores the later history of the Ashʿarī school of theology through in-depth studies on its thought, sources, scholarly networks and contexts.

This edited volume offers expert insights into core questions of ethics, education, and religion during what is often termed the "Golden Age" of Islamic culture and intellectual history. It focuses on the scholarly oeuvre of the Muslim philosopher and historian Miskawayh (d. 1030), who is known in the contemporary Muslim world as the "founder of Islamic ethics". Written by internationally renowned scholars in Islamic studies, the chapters trace the significance of ancient Greek, Iranian, and Arabic intellectual traditions, (...) among others, in the Islamic educational discourse. They also show how historical research on concepts of education and ethics specific to religion and culture can help find answers to key issues in contemporary societies. (shrink)

This concise overview of the perception of Islam in eight of the most important German thinkers of the eighteenth and nineteenth centuries allows a new and fascinating investigation of how these thinkers, within their own bodies of work, often espoused contradicting ideas about Islam and their nearest Muslim neighbors. Exploring a variety of 'neat compartmentalizations' at work in the representations of Islam, as well as distinct vocabularies employed by these key intellectuals, Ian Almond parses these vocabularies to examine the importance (...) of Islam in the very history of German thought. Almond further demonstrates the ways in which German philosophers such as Hegel, Kant, and Marx repeatedly ignored information about the Muslim world that did not harmonize with the particular landscapes they were trying to paint – a fact which in turn makes us reflect on what it means when a society possesses 'knowledge' of a foreign culture. (shrink)

This chapter contains sections titled: Initial Islamic Forays into Philosophical Theology – “the Philosophers ” Averroës' Return to Aristotle and al‐Ghazali's Critique of these Initiatives The Lasting Contribution of Islamic Thought to Philosophical Theology Works cited.

Now‐a‐days various discussions are taking place with regard to humanistic thought in the Islamic world of the Middle Ages. These discussions are usually related to historical academic debates on the position of Islam and Muslims within the Western context. Attention has especially been directed towards issues like human rights, justice, democracy, gender relationships, freedom of expression, and religious freedom. This chapter investigates the circumstances under which humanistic views flourished in Islam. It clarifies how these ideas developed by analysing (...) the opinions of Muslim theologians (especially those of the Mu'tazilite school) and philosophers from the Middle Ages, on the relationship between Islam and humanism. The chapter subsequently discusses the consequences of this development, particularly for the dialogue between Islam and humanism in the West. It addresses the ethical and methodological issues that emerge for discussion when humanism and Islam meet. (shrink)

Mansour Fahmy, one of the dramatic figures in modern Arab philosophical and social thought. He was the reformist and enlightenment figure in modern Arab history. He is also the owner of a notable current that was subjected to a violent attack that silenced him for a long time and forced him to "hide" physically. However, this did not eliminate the new opinions and positions that came at the beginning of the twentieth century towards the issue of women. He (...) is the first to write with a scientific methodology - from the point of view of sociology - on Islamic discourse and its dealings with women. he sought to differentiate between religion and the religious establishment, between the personality of the Prophet Muhammad and what later prevailed in the books of jurisprudence and others. When he discussed the headscarf issue, he concluded that it was the product of traditions and customs that the Hijab is not from the Islamic religion. Islamic law has nothing to do with the Hijab. Mansour Fahmy's creativity was at one of the sensitive stages in Egypt's modern history in which the political, social, national, cultural, and revolution clashed in each one. All this, in turn, identified the problem of Mansour Fahmy's intellectual personality in the battles of thought and politics. This research's main task is to redraw the features of his actual personality and the reality of his intellectual, social, and political positions. Besides, this study seeks to uncover the effect of philosophy on crystallizing Mansour Fahmy's critical personality and its role in laying the foundations of the critical vision with its practical, reformist, and enlightening dimensions. (shrink)

Of all the topics in the history of philosophy, the history of different forms of thinking and contemplation is one of the most important, and yet is also relatively overlooked. What is it to think philosophically? How did different forms of thinking--reflection, contemplation, critique and analysis--emerge in different epochs? This collection offers a rich and diverse philosophical exploration of the history of contemplation, from the classical period to the twenty-first century. It covers canonical figures including Plato, Aristotle, Descartes and (...) Kant, as well as debates in less well-known areas such as classical Indian and Islamic thought and the role of speculation in twentieth-century Russian philosophy. Comprising twenty-two chapters by an international team of contributors, the volume is divided into five parts: - Flourishing and Thinking from Homer to Hume - The Thinking of Thinking from Augustine to Gödel - Images and Thinking from Plotinus to Unger - Bodies of Thought and Habits of Thinking from Plato to Irigaray - The Efficacy of Thinking from Sextus to Bataille Thought: A Philosophical History is the first comprehensive investigation of the history of philosophical thought and contemplation. As such, it is a landmark publication for anyone researching and teaching the history of philosophy, and a valuable resource for those studying the subject in related fields such as literature, religion, sociology and the history of ideas. (shrink)

Knowledge and religious experience -- The philosophical test of the revelations of religious experience -- The conception of God and the meaning of prayer -- The human ego : his freedom and immortality -- The spirit of Muslim culture -- The principle of movement in the structure of Islam -- Is religion possible?

_The Reconstruction of Religious Thought in Islam_ is Muhammad Iqbal's major philosophic work: a series of profound reflections on the perennial conflict among science, religion, and philosophy, culminating in new visions of the unity of human knowledge, of the human spirit, and of God. Iqbal's thought contributed significantly to the establishment of Pakistan, to the religious and political ideals of the Iranian Revolution, and to the survival of Muslim identity in parts of the former USSR. It now serves (...) as new bridge between East and West and between Islam and the other Religions of the Book. With a new Introduction by Javed Majeed, this edition of _The Reconstruction_ opens the teachings of Iqbal to the modern, Western reader. It will be essential reading for all those interested in Islamic intellectual history, the renewal of Islam in the modern world, and political theory of Islam's relationship to the West. (shrink)

Islam and Morality considers how Islam, the Qur'an, and other Islamic texts have approached the ethics of a variety of contemporary and historical issues. Oliver Leaman provides a varied, balanced, and thought-provoking account of how Islamic thinkers discussed medical ethics, wealth, poverty, the environment, and law. He explores the work of a range of Islamic thinkers, including Rumi, Ibn al-'Arabi, al-Ghazali, Mutahhari and Barlas, while taking into consideration the different branches of Islam and Islamic theology (...) and law. The book also considers how Islam understands the concept of free will, the relationship between good and evil, and far less abstract topics like what we should eat and drink. Aimed at upper level undergraduates, postgraduates, and researchers working in Islamic Studies and ethics, this is one of the first books to provide a sustained reading of the importance of ethics within Islam. (shrink)

The encounter of the medieval Muslims with Greek philosophy undeniably shaped the course of their philosophical and theological thought. This encounter led to the complex and contentious issue of ‘philosophy versus theology’. Medieval Muslim thinkers needed to develop a response to the issue of philosophy versus theology. The present article will first highlight the response of the Islamic theologians to their encounter with Greek philosophy in the form of three major trends in medieval Islamic theology: (1) (...) strong opposition to the application of reason and rationalist approach to Islamic doctrines, and strict adherence to the actual text of the Qur’an and the Hadith, (2) the adoption of Greek philosophy, and the application of reason and rationalist approach to explain and defend Islamic religion and (3) acknowledging the significance of reason in exploring the matters related to the natural world but, at the same time, stressing the subordination of reason to revelation. This article will discuss Atharism, Muʿtazilism and Ashʿarism as the representatives of the first, second and third trends, respectively. The response of the medieval Islamic theologians to the issue of philosophy versus theology serves as a context in which medieval Muslim philosophers carried out their philosophy–theology debate. The article will proceed to show that some medieval Muslim philosophers, such as Abu Bakr Al-Razi, subordinated religion or revelation to philosophy or reason. Other medieval Muslim philosophers, such as Al-Ghazali, subordinated philosophy to theology. The third group of medieval Islamic philosophers represented by Alfarabi argued for the reconciliation and harmonious co-existence of philosophy and religion. Contribution: This article highlights the response of medieval Islamic theologians and philosophers to the issue of philosophy versus theology that was caused by their encounter with Greek philosophy. (shrink)

Medieval Islamic philosophers were occupied with questions of cosmology, predestination and salvation and human responsibility for actions. For Ismailis, the related notions of religious leadership, namely the imamate, and the eschatological role of the prophets and imams were equally central. These were also a matter of doctrinal controversy within the so-called Iranian school of Ismaili philosophical theology. Hamid al-Din al-Kirmani (d. after 411/1020) was one of the most important theologians in the Fatimid period, who rose to prominence during (...) the reign of the imam-caliph al-Hakim bi-Amr Allah (r. 386/996–411/1021). He is renowned for blending the Neoplatonic philosophical heritage with Ismaili religious tradition. This book provides an analysis of al-Kirmani’s thought and sheds new light on the many layers of allusion which characterise his writings. Through a translation and analytical commentary of the eighth chapter of al-Kirmani’s Kitab al-Riyad (Book of Meadows), which is devoted to the subject of divine preordination and human redemption, Maria De Cillis shows readers first-hand his theologically distinctive interpretation of qada’ and qadar (divine decree and destiny). Here, al-Kirmani attempts to harmonise the views of earlier renowned Ismaili missionaries, Abu Hatim Ahmad b. Hamdan al-Razi (d. 322/934), Muhammad b. Ahmad al-Nasafi (d. 331/942) and Abu Ya'qub Ishaq b. Ahmad al-Sijistani (d. c. 361/971). De Cillis skilfully guides the reader through al-Kirmani’s metaphysical and esoteric correspondences, offering new insights into Shi’i/Ismaili philosophical thought which will be of great interest to those in the field of Shi’i studies and, more broadly, to scholars of medieval philosophy. (shrink)

In recent years, there has been notable interest in Islamic philosophy and theology from an analytic and not merely historical perspective. One important area of research that has garnered a great deal of research is the arguments for the existence of God. Recent work by Hannah Erlwein seeks to argue that this research has been in vain, for there are no arguments for the existence of God in classical Islamic thought. This paper analyzes Erlwein’s strategies in justifying (...) this position, revealing that her research ignores an enormous amount of evidence that runs contrary to her thesis, in addition to demonstrating many of the errors and shortcomings in her work. Most disturbingly, the book seeks to present the Islamic philosophical tradition as fideistic and unintellectual based on a series of contrived interpretations of rather clear texts. In response, this paper demonstrates the importance of independent inquiry in the Islamic tradition by looking at a wide range of different relevant texts. (shrink)

The explanation of the relationship between God and humans, as portrayed in Islam, is often influenced by the images of God and of human beings which theologians, philosophers and mystics have in mind. The early period of Islam disclose a diversity of interpretations of this relationship. Thinkers from the tenth and eleventh century had the privilege of disclosing different facets of the relationship between humans and the divine. God and Humans in Islamic Thought discusses the view of three (...) different scholars of the time: Abd al-Jabbar, Ibn Sina and Al-Ghazali. The relationships discussed in this work are: divine assistance, lu³f, according to 'Abd al-Jabbar; human love and attraction to the divine, 'ishq, according to Ibn Sina, and finally the mystical annihilation of the self in the divine unity, fana', of al-Ghazali. They introduce three approaches of looking at this relationship. In order to perceive these concepts, their perception of God and of the human nature will also be examined here. The starting-point of this research was the desire to set forth a variety of possible relationships which are all in accordance with Islamic belief, but nevertheless demonstrate diversity in understanding the relationship between the human and the divine which in turn suggests the concept of plurality within one religion. Examining these three concepts, which build firm connections between God and humans, reveals the importance of rational inquiry in medieval Islamic thought, not only because it was a source of logical arguments for Islam against its opponents but mainly because it built different bridges leading to God. God and Humans in Islamic Thought attempts to shed light on an important side of medieval rational thought in demonstrating its significance in forming the basis of an understanding of the nature of God, the nature of human beings and the construction of different bridges between them. (shrink)

The metaparadigm concept of person as a core emphasis for nursing theorizing has attracted considerable attention in western literature, but has received less attention in the context of eastern philosophical contexts. In this philosophical inquiry, we sought to clarify the concept of what it is to be a human being according to ideas deriving from Islamic tradition, drawing on concept analysis as general approach to advance an understanding of how nursing within an Islamic context might operationalize (...) metaparadigm conceptualization. Specifically, we considered person as human being on the basis of its definition, attributes/characteristics and boundaries to explore the anatomy of the concept in this context. Our analysis revealed that Islamic thought is relevant to two distinct understandings of the holistic concept of human being. Reciprocal interaction worldview organizes the dimensions of being human (cognitive, emotion, social and spiritual) into a whole. Simultaneous action worldview emphasizes that the human is a coherent and unified creature in harmony with the universe. In Islamic thought, these two worldviews are integrated and operate concurrently. Nurse–patient interactions arising from an integrated perspective that aligns both of these worldviews will allow for informed applications of knowledge to practice and enhanced patient care. (shrink)

Tracing the course of thought, action, and expression in the golden age of Islamic civilization, L. E. Goodman's Islamic Humanism paints a vivid panorama that departs strikingly from the all too familiar image of Islamic dogma, authoritarianism, and militancy. Among the poets and philosophers, scientists and historians, ethicists and mystics of Islam, Goodman finds a warm and vital humanism, committed to the pursuit of knowledge and to the cosmopolitan values of generosity, tolerance, and understanding. Drawing on (...) a wide range of writings, from love poetry to pietism, to satire, to history and metaphysics, and on to hunting, music and the dance, clothing, politics, and the marketplace, Goodman discloses the rich texture of classical Islamic civilization-its distinctive problematics and the space it left for the talents and creativity of the individual. His philosophic openness and easy familiarity place Islamic humanism securely in its larger context, revealing clearly what is of universa and abiding vitality and interest. In place of stereotypes, suspicions, and unease, Goodman sets out concrete and detailed expositions and explorations of Islamic thought and experience as seen through the eyes of the participants themselves. His engaged but sympathetic readings penetrate beneath the surface of the ancient texts to the humanistic values embraced by some of the greatest thinkers of Islam. As a result, Islamic Humanism does much more than remind us how much we owe to the intellectual achievements of Islamic civilization. The work is a significant contribution to Western understanding of Islam and to Islamic self-understanding of the profoundly humanistic dimensions of the Islamic tradition. (shrink)

This article examines the contribution of one Islamic scholar, Fetullah Gülen to the debate about the meaning and practice of responsibility. It analyses Gülen’s thinking in terms of three inter-connected modes of responsibility: relational accountability, moral agency and liability. This view of responsibility is contrasted with major western philosophers such as Levinas, Buber and Jonas, Islamic tradition and the major views about corporate responsibility, including stakeholder theory. The role of dialogue in embodying the three modes of responsibility is (...) then analysed. The social responsibility practice of business leaders who are part of Gülen’s Hizmet Movement is briefly surveyed to illustrate the embodiment of responsibility. This focuses on the contribution of business to education and peace building, and includes the example of Zaman Daily. (shrink)

This valuable reference work synthesizes and elucidates traditional themes and issues in Islamic philosophy as well as prominent topics emerging from the last twenty years of scholarship. Written for a wide readership of students and scholars, The Routledge Companion to Islamic Philosophy is unique in including coverage of both perennial philosophical issues in an Islamic context and also distinct concerns that emerge from Islamic religious thought. This work constitutes a substantial affirmation that Islamic (...) philosophy is an integral part of the Western philosophical tradition. Featuring 33 chapters, divided into seven thematic sections, this volume explores the major areas of philosophy: Logic, Metaphysics, Philosophy in the Sciences, Philosophy of Mind/Epistemology, and Ethics/Politics as well as philosophical issues salient in Islamic revelation, theology, prophecy, and mysticism. Other features include: •A focus on both the classical and post-classical periods •A contributing body that includes both widely respected scholars from around the world and a handful of the very best younger scholars •"Reference" and "Further Reading" sections for each chapter and a comprehensive index for the whole volume The result is a work that captures Islamic philosophy as philosophy. In this way it serves students and scholars of philosophy and religious studies and at the same time provides valuable essays relevant to the study of Islamic thought and theology. (shrink)

The philosophy of religion and theology are related to the culture in which they have developed. These disciplines provide a source of values and vision to the cultures of which they are part, while at the same time they are delimited and defined by their cultures. This book compares the ideas of two contemporary philosophers, John Hick and Seyyed Hossein Nasr, on the issues of religion, religions, the concept of the ultimate reality, and the notion of sacred knowledge. On a (...) broader level, it compares two world-views: the one formed by Western Christian culture, which is religious in intention but secular in essence; the other Islamic, formed through the assimilation of traditional wisdom, which is turned against the norms of secular culture and is thus religious both in intention and essence. (shrink)

This brand new and fully updated edition builds upon nearly three decades of research, thought, conversation, and teaching of the most powerful political ideologies of our era. The Fourth Edition expands the treatment with significantly updated treatments of each ideology and new discussions of conservatism, neoconservativism, imperialism, Islamism, modernity, colonialism, and globalization. It contextualizes and explains the ideological foundations of the American war on terrorism and ongoing developments in nation states where pivotal ideological developments are occurring, especially the United (...) States, China, and Iran. The authors also offer fully updated introductory and concluding chapters on the ongoing significance of studying ideologies and their meaning in a new global era. (shrink)

It has been customary to see the Muslim theologian Abu Hamid al-Ghazali as a vehement critic of philosophy, who rejected it in favour of Islamic mysticism, a view which has come under increased scrutiny in recent years. This book argues that al-Ghazali was, instead, one of the greatest popularisers of philosophy in medieval Islam. The author supplies new evidence showing that al-Ghazali was indebted to philosophy in his theory of mystical cognition and his eschatology, and that, moreover, in these (...) two areas he accepted even those philosophical teachings which he ostensibly criticized. Through careful translation into English and detailed discussion of more than 80 key passages, the author shows how al-Ghazali’s understanding of "mystical cognition" is patterned after the philosophyof Avicenna. Arguing that despite overt criticism, al-Ghazali never rejected Avicennian philosophy and that his mysticism itself is grounded in Avicenna’s teachings, the book offers a clear and systematic presentation of al-Ghazali’s "philosophical mysticism." Challenging popular assumptions about one of the greatest Muslim theologians of all time, this is an important reference for scholars and laymen interested in Islamic theology and in the relations between philosophy and mysticism. (shrink)

This contribution is a presentation of the encounter between Greek philosophy and Islam and of the way in which philosophical thought was consequently appropriated by the Muslim world. What made this encounter possible was the existence, within the Muslim world, of a spirit of openness able to overcome the fear of a ‘pagan’ thought: this spirit helped develop the position that Greek philosophy, qua wisdom, could not be ‘foreign’ to the universe of the Koran. The Arabic language, (...) as it became a philosophical language, bears traces of such an appropriation. Today, in Africa, the debate on philosophy could usefully take into account the tradition of Islamic philosophy which is also African to some extent and which would help enlighten, in particular, the question of transforming African tongues into philosophical languages. (shrink)

The study begins with the language employed in and the psychological basis of thought experiments as understood by certain medieval Arabic philosophers. It then provides a taxonomy of different kinds of thoughts experiments used in the medieval Islamic world. These include purely fictional thought experiments, idealizations and finally thought experiments using ingenious machines. The study concludes by suggesting that thought experiments provided a halfway house during this period between a staunch rationalism and an emerging empiricism.

If God commanded you to do something contrary to your moral conscience, how would you respond? Many believers of different faiths face a similar challenge today. While they take scripture to be the word of God, they find scriptural passages that seem incompatible with their modern moral sensibilities. In Morality and Revelation in Islamic Thought and Beyond, philosopher Amir Saemi identifies this as the problem of divinely prescribed evil. -/- Saemi unpacks two approaches to answering this problem. In (...) the first part of the book, Saemi demonstrates how Islamic thinkers of various historical traditions (including the Ash'arites, the Mu'tazilites, and the Greek influenced Philosophers, falasifa) adhered to a scripture-first view. By appealing to hidden moral facts known only to God or the prophet, a scripture-first approach views moral reasoning, at least when it conflicts with Scripture, with skepticism. An ethics-first view, however, places our independent moral judgments before scripture. In the second part of the book, Saemi offers two ethics-first solutions, with some roots in the Islamic tradition, to the problem of divinely prescribed evil. Each solution argues that our own moral reasoning is reliable in the face of skeptical arguments presented by Scripture-first views and shows how a theist can maintain their belief in scripture's divinity while relying on their own moral judgments. By studying the conflict between morality and revelation in Islamic thought, Saemi offers unapologetic solutions not only for progressive Muslims but for all theists who take their moral judgments seriously. (shrink)

This monograph deals with the entry made by Greek philosophy into the Arab Near East, the mixed reception it received, and the way it was incorporated by philosophers of Islam.

The Philosophy and logic in Islamic thought, unlike Christian culture, developed uncensored and as a result of great demand. After the biggest translation movement in history, important components of Ancient Greek, Syriac, Persian, Jewish and Hindu cultures were transferred to Arabic. Kalam, which developed earlier in Islamic culture, has also been effective in understanding and accepting the philosophical content. In the beginning, translations were made in fields such as medicine, chemistry, astronomy and mathematics. Philosophy literature was (...) also translated into Arabic due to its close relationship with other sciences and the need to fill the "gaps" in Islamic culture. The philosophy of logic was also transferred to Arab culture in its Aristotelian form. Especially the great influence of Aristotle helped strengthen the thought of logic among Arab philosophers and some theologians. As with other translation content, the logic has been translated into Arabic without any censorship. Contrary to the thinkers of Christian culture, Islamic philosophers learned all the subtleties of logic in a free intellectual environment, and as a result, this fact created a way for them to make a unique contribution to the discipline of logic. Logic, as it has been transformed into Arabic elements in Islamic culture, has been influential in basic areas such as theology, language, fiqh and kalam. In this process, logic, which was handled intertwined with traditional philosophy, has progressed to become a refined thought, especially with the influence of the first great philosopher Fârâbî. Fârâbî is not only a great philosopher but also a great Islamic scholar, and these qualities enabled him to adapt logic to Arab culture and Islamic sciences from his Aristotelian roots. Fârâbî, just like Aristotle, wanted to use logic as a criterion of truth for philosophical fields. Fârâbî, who designed logic under two main headings such as concepts and judgments, adapted logic to Arab culture for Muslims in the reasoning process. This solid construction of logic not only strengthened philosophical thought, but also contributed to the later establishment of a solid structure in Islamic sciences. In this context, the understanding of Islamic philosophy and its transformation with the effect of logic require a close examination of Fârâbî's thought. In our article, we will briefly discuss the pre-Islamic origins of philosophy and logic, and on this plane, we will examine Fârâbî's contribution to philosophy of some basic issues such as God, the classification of sciences, and the philosophical dimension of logic and try to reveal his effects on Islamic culture from a general point of view. (shrink)

Analyzing the concept of ḥikmah in early Islamic texts, this book brings earliest scholarly materials to the service of modern readers and thus offers a comprehensive contextualization of this subtle and elusive notion in the collective usage of early Muslim authors, especially in the works of lexicographers, exegetes, philosophers, and Sufis.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Classical Islamic Philosophy: A Thematic Introduction by Luis Xavier López-FarjeatThérèse-Anne DruartLuis Xavier López-Farjeat. Classical Islamic Philosophy: A Thematic Introduction. New York: Routledge, 2022. Pp. 368. Paperback, $34.36.Interest in classical Islamic philosophy has grown and recently given rise to several presentations of the field: The Routledge Companion to Islamic Philosophy, edited by Richard C. Taylor and Luis Xavier López-Farjeat (New York: Routledge, 2016); Islamische Philosophie (...) im Mittelalter. Ein Handbuch, edited by Heidrun Eichner, Matthias Perkams, and Christian Schäfer (Darmstadt: WBG, 2017); and The Oxford Handbook of Islamic Philosophy, edited by Khaled El-Rouayheb and Sabine Schmidtke (Oxford: Oxford University Press, 2017). One may, therefore, wonder whether López-Farjeat should have provided another one. My answer is a resounding "yes." The Oxford Handbook presents specific texts, The Routledge [End Page 320] Companion gives brief overviews of specific themes, and Islamische Philosophie provides a sketch of the development of Arabic-Islamic philosophy as well as an introduction to some of the major philosophers' most significant themes or works. By contrast, López-Farjeat offers a detailed picture of lively philosophical debates between philosophers, theologians, and other intellectuals, showing how philosophy pervaded thinking in the Islamic lands and was itself enriched by serious thinking in theology and other fields.After presenting the Islamic context and the translation movement from Greek into Arabic, López-Farjeat focuses on six main themes: (1) Theologians and Philosophers on Islamic Revelation; (2) The Classification of the Sciences, Logic, and Language; (3) Philosophy and the Natural Science; (4) Metaphysics in the Islamic Philosophical Context; (5) Psychology and Theories of Cognition; and (6) Ethics and Political Philosophy. In each case, he focuses on various much-debated philosophical issues, reconstructing their evolution. He begins by highlighting the Greek background, then moves to show chronologically how and why those debates evolved. When needed, he indicates in which other section of the book the context for a particular philosopher's or theologian's specific position on a debated issue can be found. Finally, after each chapter, he gives an excellent list of further readings (mostly in English) for the reader who wishes to delve more deeply into the topic.López-Farjeat's approach highlights the liveliness and the nuances of the debates between intellectuals of various religious persuasions in a way rarely done before. Such a detailed attention to specific contexts also means that his book does not allow for a quick, easy read. It provides all the information that even someone unfamiliar with Islamic studies or ancient philosophy may need to appreciate the richness and depth of Islamic-Arabic thinking, but this amount of information requires close and slow reading. López-Farjeat's frequent references to scholarly disagreement about specific issues could make this book at times challenging for nonspecialists. This means, however, that even seasoned scholars might find something to learn from López-Farjeat's treatments of the aspects of Islamic thought they might be less familiar with. And while beginners will need some time to absorb the vast amount of information López-Farjeat provides, they will be grateful for the clear way he has organized it.Too often and for too long have historians of Islamic philosophy focused on thinkers who saw themselves as mainly Aristotelians and neglected what philosophers learned from other disciplines, in particular from theology, be it Islamic or Christian. This book shows how Christians in the Islamic world had already integrated some Greek philosophy into their thinking from an early time, when they first entered into dialogue with Islamic theologians. In turn, Islamic theologians integrated philosophical elements in their works. López-Farjeat's knowledge of Islamic theology and Eastern Christian theology allows him to show that this process of integration was not a one-way street. The Islamic milieu and its theological developments raised new questions and issues that philosophers under Greek influences had to take into account. One does not philosophize in a vacuum: new questions raised in a different cultural and linguistic environment led to a refinement and enrichment in the understanding of philosophical issues.As an example, let us consider chapter... (shrink)

This research aims to describe and analyze Ibn Taymiyyah’s philosophical-constructive critique of Ibn ‘Arabī’s waḥdat al-wujūd thought. The method used in this research is descriptive-analytical. The primary data used in this research are the works of Ibn Taymiyyah and Ibn ‘Arabī. Meanwhile, secondary data in this research are books, journal articles, and other websites that discuss the thoughts of Ibn Taymiyyah and Ibn ‘Arabī. The research results show that Ibn Taymiyyah rejected thinking of waḥdat al-wujūd, because of his (...) understanding of the doctrine of waḥdat al-wujūd This is different from the understanding of Ibn ‘Arabī and his followers. According to Ibn Taymiyyah, waḥdat al-wujūd is the equating of God with nature. In modern terms synonymous with pantheism. Ibn Taymiyyah said those who adhere to waḥdat al-wujūd say that existence is one, and wajib al-wujūd what God has is the same as possible waḥdat al-wujūd that a creature has. Ibn Taymiyyah’s criticism emerged because he only saw aspects of tashabbuh (equation of God with his creatures) from understanding waḥdat al-wujūd, and did not see aspects of tanzīh (purification of God from the likeness of his creatures) from the same understanding. These two aspects are combined into one in the teachings of Ibn ‘Arabī. Even according to Ibn Taymiyyah, the understanding that considers God’s existence to be united with the existence of His creatures is a form of disbelief for God, a form of disbelief and shirk in Him. (shrink)