Results for 'Muhammad Amin Ibn Sadr Al-Din Al-Sharwani'
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- Le Livre de la Sagesse Orientale Kit'b Hikmat Al-Ishr'q.Yahyá ibn Habash Suhrawardi,Henry Corbin,Muhammad ibn IbrahimSadr al-din Shirazi &Mahmud ibn Mas ud Qutb al-Din al-Shirazi -1986No categoriesExport citation
Bookmark - Das Philosophische System von Schirázi.Muhammad ibn IbrahimSadr al-din Shirazi &M. Horten -1913 - K. J. Trübner.No categoriesExport citation Bookmark
- The Metaphysics of Mulla Sadra Kitab Al-Masha Ir = the Book of Metaphysical Prehensions.Muhammad ibn IbrahimSadr al-din Shirazi,Parviz Morewedge &Henry Corbin -1992Export citation Bookmark
- (1 other version)Le Livre des Pénétrations Métaphysiques. Kit'b Al-Mash''i.Muhammad ibn IbrahimSadr al-din Shirazi &Henry Corbin -1964 - Dépt. D'Iranologie de l'Institut Franco-Iranien.No categoriesExport citation Bookmark
- al-Shawāhid al-rubūbīyah.Muhammad ibn IbrahimSadr al-din Shirazi,Jalal al-din Ashtiyani &Hadi ibn Mahdi Sabzavari -1967 - Mashhad: Chāpkhānah-ʼi Dānishgāh-i Mashhad. Edited by Jalāl al-Dīn Āshtiyānī & Hādī ibn Mahdī Sabzavārī.Export citation Bookmark
- Kitab Al-Masha Ir.Muhammad ibn IbrahimSadr al-din Shirazi,Henry Corbin &FatinMuhammad Khalil Labun -2000 - Mu Assasat Al-Tarikh Al- Arabi.Export citation Bookmark
- Le livre des pénétrations métaphysiques.Muḥammad ibn Ibrāhīm Ṣadr al-Dīn Shīrazī &Henry Corbin -1988 - Editions Verdier.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? MollaSadr 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)No categories
- Risālah-ʼi sih aṣl.Muḥammad ibn Ibrāhīm Ṣadr al-Dīn Shīrāzī &Seyyed Hossein Nasr -1998
- Spiritual psychology: the fourth intellectual journey in transcendent philosophy: volumes VIII and IX of the Asfar.Muḥammad ibn Ibrāhīm Ṣadr al-Dīn Shīrāzī &Latimah-Parvin Peerwani -2008 - London: ICAS. Edited by Latimah-Parvin Peerwani.The central issue in this work is self-knowledge. The human soul is created in the Image of God with a purpose.
- Practical philosophy of the Muhammadan people: exhibited in its professed connexion with the European, so as to render either an introduction to the other: being a translation of the Akhlak-i Jalaly... from the Persian of Fakir JanyMuhammad Asaad.Jalāl al-Dīn Muḥammad ibn Asʻad Dawānī -1839 - Karachi: Karimsons. Edited by W. F. Thompson.Export citation Bookmark
- The Nasirean ethics.Nasir Al-DinMuhammad IbnMuhammad Al-Tusi &G. M. Wickens -1964 - London: Allen & Unwin. Edited by G. M. Wickens.The Nasirean Ethics is the best known ethical digest to be composed in medieval Persia, if not in all mediaeval Islam. It appeared initially in 633/1235 when Tūsī was already a celebrated scholar, scientist, politico-religious propagandist. The work has a special significance as being composed by an outstanding figure at a crucial time in the history he was himself helping to shape: some twenty years later Tūsī was to cross the greatest psychological watershed in Islamic civilization, playing a leading part (...) in the capture of Baghdad and the extinction of the generally acknowledged Caliphate there. In this work the author is primarily concerned with the criteria of human behaviour: first in terms of space and priority allotted, at the individual level, secondly, at the economic level and thirdly at the political level. (shrink)
- The English translation of Akhlak-i-Jalali: a code of morality in Persian.Jalāl al-Dīn Muḥammad ibn Asʻad Dawānī -1939 - Lahore,: Mubarak Ali. Edited by S. H. Deen.Export citation Bookmark
- Imām Rāzī's ʻIlm al-akhlāq.Fakhr al-Dīn Muḥammad ibn ʻUmar Rāzī &M. Ṣaghīr Ḥasan Maʻṣūmī -1969 - Islamabad: Islamic Research Institute. Edited by M. Ṣaghīr Hasan Maʻṣūmī.Export citation Bookmark
- Akhloqi Nosirī.Naṣīr al-Dīn Muḥammad ibn Muḥammad Ṭūsī -2009 - Dushanbe: Shujoiën.
- The elixir of the gnostics =.Ṣadr al-Dīn Shīrāzī &Muḥammad ibn Ibrāhīm -2003 - Provo, Utah: Brigham Young University Press. Edited by William C. Chittick.Sadr al-DinMuhammad 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)
- Awṣāf al-ashrāf: fī siyar al-ʻārifīn wa-sulūkihim.Naṣīr al-Dīn Muḥammad ibn Muḥammad Ṭūsī -2006 - Chicago, IL: The Open School. Edited by Muḥammad Khalīlī & Muḥammad ʻAlī al-Ḥaydarī Ḥasanī.This text is a bilingual Arabic-English translation of one of the most important metaphysical works of the Persian Muslim philosopher known as Mulla Sadra &Sadr al-DinMuhammad al-Shirazi. In this work Mulla Sadra develops an anti-Platonic philosophical position which is non-Aristotelian. He holds that "existents" are ontologically prior to "essence" & that there are two different realms -- the mind dependent domain & entities which exist independent of the mind. Mulla Sadra's views became very popular among Iranian (...) Muslim philosophers & eventually were instrumental in destroying the Aristotelian school of thought in the Islamic world. The translator, Dr. Parviz Morewedge, is the Secretary-Treasurer of the Society for the Study of Islamic Philosophy & Science & has published ten books & numerous articles in Islamic Philosophy & Mysticism. (shrink)
- The Guide Book of Theoretical Tasawwuf: Content and Influences ofSadr al-Din al-Qunawī’s Miftāḥ al-ghayb.Betül Gürer -2017 -Cumhuriyet İlahiyat Dergisi 21 (2):883-912.The history of sufism entered a new process called “period of muhaqqiqs /period of metaphysical sufism/ tasawwuf” with Ibn al-Arabī one of the most important intellectuals of sufi/tasawwuf thought. Ibn al-Arabī is the leading muhaqqiqs formulating the understanding of this period which is peculiar to itself with his books. However, the person who regulated the knowledge inherited from him and produced a new doctrine from it isSadr al-Din al-Qunawī. His book in which he exhibited this contribution is Miftāḥ (...) al-ghayb acceptedas an essential book by muhaqqiqs after Qunawī and assigned to principles and orders of theoretical tasawwuf thought. Because of its complicated and important content, many commentaries were written on Miftāḥ al-ghayb. Thus, theoretical tasawwuf thought by the commentators of Qunawī have taken Akbarian-Qunawian form and gained a place in Turkish-Islamic thought. In this article, characteristics of metaphysical term in history of sufism will be mentioned shortly, the content and influences of Miftāḥ al-ghayb will be stated and the Akbarian-Qunawian movement consisting from commentators of Miftāḥ al-ghayb, which have shaped the theoretical Tasawwuf thought will be introduced in general. (shrink)No categories
- al-Ḥikmah al-mutaʻāliyah wa-al-Mullā Ṣadrā.Muḥammad Khāminahʹī -2014 - Bayrūt: Dār al-Maʻārif al-Ḥikmīyah.Ṣadr al-Dīn Shīrāzī, Muḥammad ibn Ibrāhīm; -1641; Islamic philosophy.
- The Sufi Doctrine of Man: Ṣadr Al-Dīn Al-Qūnawī's Metaphysical Anthropology.Richard Todd -2014 - Brill.In The Sufi Doctrine of Man , Richard Todd examines the life and thought of Ṣadr al-Dīn al-Qūnawī , Ibn 'Arabī's chief disciple and a key figure in the development of Sufi metaphysics.
- Ontology of Ibn Arabi andSadr ad-Din al-Qunawi in the Interpretation of Crimean Thinker Ahmad bin ‘Abdallah al-Qrimi.Mykhaylo Yakubovych -2015 -Sententiae 32 (1):36-46.No categories
- Ravishʹshināsī-i Ṣadr al-Mutaʼallihīn: istinbāṭ-i maʻārif-i ʻaqlī az nuṣūṣ-i dīnī = The inference of rational knowledge from the religious texts.Ghulām Riz̤ā Mīnāgar -2013 - Tihrān:Ṣadr al-Dīn Shīrāzī, Muḥammad ibn Ibrāhīm, d. 1641- Criticism and interpretation ; Ḥikmat-i Mutiʻālīyah ; Islamic philosophy.
- Qūnawī: the disciple son.Patrizia Spallino -2022 -Doctor Virtualis 17:131-144.Abū al-Ma’ālīSadr al-DīnMuhammad b. Ishāq al-Qūnawī nacque probabilmente a Konya nel 605/1209 e morì nel 673/1274. L’influenza che Ibn al-’Arabī esercitò su Qūnawī fu decisiva e lo _shaykh al-akbar_ riservò questa questa particolare formazione esclusivamente a lui, forse proprio perché il compito del suo erede spirituale e interprete era già stato “ previsto”. In questo intervento tracceremo uno dei punti fondamentali del pensiero di Qūnawī, basandoci sulla prima epistola del carteggio che si concentra proprio sulla questione (...) del _rapporto tra conoscenza filosofica e illuminazione divina_, questione che si ritrova nell’opera del nostro sufi e che lo contraddistingue all’interno del pensiero sufi in generale, collocandolo nella scuola ibnarabiana. Abū al-Ma‘ālīSadr al-DīnMuhammad b. Ishāq al-Qūnawī was born probably in Konya in 605/1209 and died in 673/1274. The influence that Ibn al-‘Arabī exerted on Qūnawī was decisive and the _shaykh al-akbar_ reserved this intense education and this particular training exclusively for him, perhaps precisely because the task of his spiritual heir and interpreter had already been “foreseen”. In this intervention we will trace one of the fundamental points of Qūnawī’s thought, relying on the first epistle of the correspondence that focuses precisely on the question of the _relationship between philosophical knowledge and divine illumination_, a question that is found throughout the work of our Sufi and that it distinguishes it within Sufi thought in general, placing it within the Ibnarabian school. (shrink)No categories
- Ārā-yi akhlāqī-i Mullā Ṣadrā =.Raḥīm Ḥusaynī -2018 - [Tihrān]: Sāzmān-i Intishārāt-i Pizhūhishgāh-i Farhang va Andīshah-i Islāmī.Ṣadr al-Dīn Shīrāzī, Muḥammad ibn Ibrāhīm, -1641 -- Views on ethics. ; Islamic ethics. ; Islamic philosophy.
- The Influence of the Avicennan Theory of Science on Philosophical Sufism : The Concept of the Divine Science in Qūnawī and Fanārī.Yusuf Daşdemir -unknownThis article discusses the application of the Avicennan theory of demonstrative science on taṣawwuf, or the Divine Science (al-ʿilm al-ilāhī), by members of the Akbarian tradition, particularly Ibn ʿArabī’s (d. 1240) stepson and most influential disciple, Ṣadr al-Dīn al-Qūnawī (d. 1274), and his commentators, among whom the most prominent was Mullā Muḥammad b. Ḥamza al-Fanārī (d. 1431). It aims to find out what kind of relationship was developed between Avicennan logic and Sufism by the two members of the Akbarian school (...) in the post-classical Islamic thought. It also seeks to show that the convergence between different currents of Islamic thought—Sufism and philosophy in this case—led to some adaptation problems and internal inconsistencies for these currents. (shrink)No categories
- Al-Iklīl (al-juz' al-thāmin)Historia de los amores de Bayāḍ y Riyāḍ. Una chantefable oriental en estilo persa (Vat. Ar. 368)Al-Iklil (al-juz' al-thamin)Historia de los amores de Bayad y Riyad. Una chantefable oriental en estilo persa.G. Levi Della Vida,Al-Ḥasan ibn-Aḥmad al-Hamdānī,NabihAmin Faris,A. R. Nykl &Al-Hasan ibn-Ahmad al-Hamdani -1941 -Journal of the American Oriental Society 61 (4):303.No categories
- Die Risala fi l-hudut (Die Abhandlung über die Entstehung) vonSadr ad-DinMuhammad Ibn Ibrahim as-Sirazi (1572-1640).Sayed M. Bagher Talgharizadeh -2000 - De Gruyter.Die Reihe Islamkundliche Untersuchungen wurde 1969 im Klaus Schwarz Verlag begründet und hat sich zu einem der wichtigsten Publikationsorgane der Islamwissenschaft in Deutschland entwickelt. Die über 330 Bände widmen sich der Geschichte, Kultur und den Gesellschaften Nordafrikas, des Nahen und Mittleren Ostens sowie Zentral-, Süd- und Südost-Asiens.No categories
- Reconstructing the Autograph Corpus of Shams al-Dīn Muḥammad Ibn Ṭūlūn.Kristina Richardson -2021 -Journal of the American Oriental Society 135 (2):319.The autograph corpus of the Damascene scholar Ibn Ṭūlūn is dispersed throughout collections in North America, Europe, and West Asia. As an initial probe into these materials, I will describe, identify, and analyze two compendia in the Princeton University collection: Garrett MSS 196B and 1011H. They contain, among other things, a portion of al-Thaghr al-bassām, an autograph draft of his biographical dictionary of Damascene judges, which is later than the one edited and published in 1959, and a heretofore missing portion (...) of al-Qalāʿid al-jawhari- yya, his topography of al-Ṣāliḥiyya. I will also positively identify an anonymous, untitled manuscript in the Bodleian Library and show its relationship to the al-Thaghr al-bassām autograph. (shrink)No categories
- Risālat ithbāt al-ʻaql al-mujarrad.Aḥad Farāmarz Qarāmalikī,Ṭayyibah ʻĀrifʹniyā &Naṣīr al-Dīn Muḥammad ibn Muḥammad Ṭūsī (eds.) -2014 - Tihrān: Markaz-i Pizhuhishī-i Mīrās̲-i Maktūb.Ṭūsī, Naṣīr al-Dīn Muḥammad ibn Muḥammad, 1201-127 ; Risālah-i is̲bāt al-ʻaql - Criticism and interpretation.
- Ibn Tufayl's Hayy Ibn Yaqzān: A Philosophical Tale.Muhammad Ibn Abd Al-Malik Ibn Tufayl &Lenn Evan Goodman (eds.) -1983The Arabic philosophical fable _Hayy Ibn Yaqzan _is a classic of medieval Islamic philosophy. Ibn Tufayl, the Andalusian philosopher, tells of a child raised by a doe on an equatorial island who grows up to discover the truth about the world and his own place in it, unaided—but also unimpeded—by society, language, or tradition. Hayy’s discoveries about God, nature, and man challenge the values of the culture in which the tale was written as well as those of every contemporary society. (...) Goodman’s commentary places _Hayy Ibn Yaqzan _in its historical and philosophical context. The volume features a new preface and index, and an updated bibliography. “One of the most remarkable books of the Middle Ages.”—_Times Literary Supplement_ “An enchanting and puzzling story.... The book transcends all historical and cultural environments to settle upon the questions of human life that perpetually intrigue men.”—_Middle East__ Journal_ “Goodman has done a service to the modern English reader by providing a readable translation of a philosophically significant allegory.”—_Philosophy East and West_ “Add[s] bright new pieces to an Islamic mosaic whose general shape is already known.”—_American Historical Review_. (shrink)No categories
- Struggling with the philosopher: a refutation of Avicenna's metaphysics.Muhammad Ibn Abd Al-Karim Shahrastani,Toby Mayer &Wilferd Madelung -2001 - New York: I.B. Tauris. Edited by Toby Mayer & Wilferd Madelung.Muhammad al-Shahrastani, the famous Muslim theologian of the 12th century and author of the Book of Religious and Philosophical Sects, was greatly influenced by Ismaili teachings. In this work al-Shahrastani refutes the metaphysics of Ibn Sina (Avicenna) from an Ismaili point of view.Export citation Bookmark
- The Philosophy of Qutb Al-Din Shirazi; a Study in the Integration of Islamic Philosophy.John Tuthill Walbridge -1983 - Dissertation, Harvard UniversityQutb al-Din al-Shirazi's life spanned the last two thirds of the seventh/thirteenth centuries. A student of Nasir al-Din al-Tusi, he was involved in the revival of Peripatetic philosophy and science that occurred at Maraghah under his influence. He was significant as a transitional figure, combining Suhrawardi's Illuminative philosophy with the revived Avicennism of his teacher. His commentary on Suhrawardi's Philosophy of Illumination was the main vehicle through which this work was studied by later Iranian philosophers. He was also associated with (...) Ibn Arabi's most important student,Sadr al-Din al-Qunawi. ;Suhrawardi's Philosophy of Illumination contained a new "Science of Light", expressed largely in symbols, intended to provide a reformed basis for physics and metaphysics. Qutb al-Din frequently translated these views into Peripatetic terminology so as to make the relationships between the two systems clearer. Qutb al-Din's Pearly Crown is a popular account of philosophy, incorporating and elaborating much of Suhrawardi's philosophy but omitting or disguising the most controversial and esoteric aspects--especially those related to the World of Image, the Afterlife, and reincarnation. ;Qutb al-Din developed further the notion of the "World of Image." This "fourth world" served both philosophical and religious purposes. His ideas on reincarnation and the cyclical nature of time were especially distinctive and were developed beyond the views found in The Philosophy of Illumination. ;Also included in this dissertation are an annotated bibliography of Qutb al-Din's works and their known manuscripts and an edition and translation of his "Epistle Ascertaining the Reality of the World of Image" {Risalah fi Tahqiq )Alam al-Mithal}. (shrink)No categoriesExport citation Bookmark
- Two Andalusian philosophers.Muhammad Ibn Abd Al-Malik Ibn Tufayl,Jim Colville & Averroës (eds.) -1999 - New York: Kegan Paul International.First Published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.
- Min al-turāth al-Islāmī: Sharḥ al-Qūshjī ʻalá Tajrīd al-ʻaqāʼid lil-Ṭūsī "mabḥath al-ilāhīyāt".ʻAlī ibn Muḥammad Qūshjī -2002 - al-Iskandarīyah: Dār al-Wafāʼ li-Dunyā al-Ṭibāʻah wa-al-Nashr. Edited by Abā Zayd & Ṣābir ʻAbduh.Ṭūsī, Naṣīr al-Dīn Muḥammad ibn Muḥammad, 1201-1274's Tajrīd al-ʻaqāʼid; selections; philosophy, Islamic; early works to 1800.
- al-ʻIlm wa-mustaqbal al-insān.Jamāl al-Dīn Muḥammad Mūsá -1948 - [s.l.: [S.N.].No categories
- Kitāb al-Wāfi bi-al-WafayātKitab al-Wafi bi-al-Wafayat.Philip K. Hitti,Ṣalah-al-Dīn Khalīl ibn-Aybak al-Ṣafadi,Hellmut Ritter &Salah-al-Din Khalil ibn-Aybak al-Safadi -1934 -Journal of the American Oriental Society 54 (2):214.No categories
- Kniga o religii︠a︡kh i sektakh.Muhammad Ibn Abd Al-Karim Shahrastani &S. M. Prozorov -1984 - Moskva: Izd-vo "Nauka," Glav. red. vostochnoĭ lit-ry. Edited by S. M. Prozorov.Export citation Bookmark
- Baburnama: Chaghatay Turkish Text with Abdul-Rahim Khankhanan's Persian TranslationBābūr-nāma, by Zahīr al-Dīn Muḥammad BābūrBabur-nama, by Zahir al-DinMuhammad Babur.Robert Dankoff,Abdul-Rahim Khankhanan,W. M. Thackston,Eijo Mano,Zahīr al-Dīn Muḥammad Bābūr &Zahir al-DinMuhammad Babur -1997 -Journal of the American Oriental Society 117 (4):744.No categories
- (4 other versions)al-Milal wa-al-niḥal.Muhammad Ibn Abd Al-Karim Shahrastani &Muhammad Riza Jalali Na'ini -1910 - Bayrūt, Lubnān: Dār al-Maʻrifah. Edited by Jalālī Nāʼīnī, Muḥammad Riz̤ā, Turkah Iṣfahānī & Afz̤al al-Dīn Muḥammad Ṣadr.
- A Branched Model For Substantial Motion.Muhammad Legenhausen -2009 -Journal of Shi‘a Islamic Studies 2:53-67.The seventeenth century Muslim philosopherMuhammadSadr al-Din Shirazi, known as Mulla Sadra, introduced the idea of substantial motion in Islamic philosophy. This view is characterized by a continuity criterion for diachronic identity, a four-dimensional view of individual substances, the notion that possibilities change, and the continual creation of all creatures. Modern philosophical logic provides means to model a variety of claims about individuals, substances, modality and time. In this paper, the semantics of formal systems discussed by Carnap, (...) Bressan and Gupta are reviewed with regard to the issue of substance and identity. Next a model introduced by Storrs McCall is described that is able to build upon and yet resolve some of the issues about substance and identity as characterized by Bressan and others. McCall’s model is also shown to be able to provide an illustration of Mulla Sadra’s doctrine of substantial motion. (shrink)
- Inner light =.Shihāb al-Dīn Kumījānī,Hossein Ziai &Muḥammad Karīmī Zanjānīʹaṣl -2012 - Costa Mesa, California: Mazda Publishers. Edited by Hossein Ziai & Muḥammad Karīmī Zanjānīʹaṣl.
- Farghānī sobre a realidade muçulmana.William C. Chittick -2023 -Horizonte 21 (64):216403-216403.Talvez o paralelo mais próximo do Logos joanino no Islã seja encontrado na noção da "Realidade Muhammadana" (al-ḥaqīqat al-muḥammadiyya). O termo foi provavelmente usado pela primeira vez por Ibn ʿArabī (d. 1240), mas a explicação detalhada mais antiga do que ela representa foi fornecida por Saʿīd ibn Aḥmad Farghānī (d. 1300), um excelente aluno do principal propagador de Ibn ʿArabī, Ṣadr al-Dīn Qûnawī. Farghānī escreveu um comentário denso, em dois volumes, sobre a famosa qasida de 760 versos de Ibn al-Fāriḍ, (...) Naẓm al-sulûk. Profundamente enraizado na metafísica islâmica, na teologia e na psicologia espiritual, o comentário explica como o poeta está descrevendo o arquétipo eterno deMuhammad em Deus como o meio pelo qual Deus cria o universo e o lugar de retorno final de todas as coisas. (shrink)
- Religionspartheien und Philosophen-Schulen.Muhammad ibn ʻAbd al-Karīm Shahrastānī -1969 - (Reprograf.: Nachdr. d. Ausg. Halle, Schwetschke, 1850-1861) Hildesheim, G. Olms.
- Kitāb Firaq al-Shī'ahKitab Firaq al-Shi'ah.Philip K. Hitti,Abu-Muḥammad al-Ḥasan ibn-Mūsa al-Nawbakhti,Hellmut Ritter &Abu-Muhammad al-Hasan ibn-Musa al-Nawbakhti -1934 -Journal of the American Oriental Society 54 (2):214.No categories
- Ibn al-ʻArabi and Islamic intellectual culture: from mysticism to philosophy.Caner K. Dagli -2016 - New York:Ibn al-'Arabī (d. 1240) was one of the towering figures of Islamic intellectual history, and among Sufis still bears the title of al-shaykh al-akbar, or "the greatest master." Ibn al-'Arabī and Islamic Intellectual Culturetraces the history of the concept of "oneness of being" (wahdat al-wujūd) in the school of Ibn al- 'Arabī, in order to explore the relationship between mysticism and philosophy in Islamic intellectual life. It examines how the conceptual language used by early mystical writers became increasingly engaged over (...) time with the broader Islamic intellectual culture, eventually becoming integrated with the latter's common philosophical and theological vocabulary. It focuses on four successive generations of thinkers (Sadr al-Dīn al-Qūnawī, Mu'ayyad al-Dīn al-Jandī, 'Abd al-Razzāq al-Kāshānī, and Dāwūd al-Qaysarī), and examines how these "philosopher-mystics" refined and developed the ideas of Ibn al-'Arabī. Through a close analysis of texts, the book clearly traces the crystallization of an influential school of thought in Islamic history and its place in the broader intellectual culture. Offering an exploration of the development of Sufi expression and thought, this book will be a valuable resource for students and scholars of Islamic thought, philosophy, and mysticism. (shrink)No categories
- Muḥammad as the Qur’an in Ibn ‘Arabī’s Metaphysics.Ismail Lala -2024 -Sophia 63 (2):195-213.Muḥyī al-Dīn Ibn ‘Arabī (d. 638/1240) is regarded as one of the foremost mystical thinkers in Islam. This paper explores the ways in which he and his followers distinguish between the reality of Muḥammad (al-ḥaqīqa al-Muḥammadiyya) or the light of Muḥammad (al-nūr al-Muḥammadī), as the metaphysical reality of Muḥammad, and his metahistorical manifestation as Muḥammad Ibn ‘Abd Allāh. In his metaphysical reality, Muḥammad is the manifestation of the qur’ān, which ‘brings together’ the divine and His creation. Muḥammad’s metaphysical reality, as (...) the primary recipient of the divine outpouring, enables further differentiations of the divine to emerge in the form of the universe, and establishes his connection to the divine. Yet the Qur’an is also temporal in terms of being an historical act of revelation. Likewise, Muḥammad Ibn ‘Abd Allāh, in terms of his physical reality, was temporally circumscribed. It is in these ways, argues Ibn ‘Arabī and his acolytes, that Muḥammad, as reality and personality, brings together the divine and the temporal, in the same manner as the qur’ān/Qur’an respectively. (shrink)
- al-Imām Fakhr al-Dīn al-Rāzī wa-falsafatuhu al-khuluqīyah.Rāʼid ʻAbd al-Jalīl ʻAwāwdah -2016 - Irbid: ʻĀlam al-Kutub al-Ḥadīth lil-Nashr wa-al-Tawzīʻ.Rāzī, Fakhr al-Dīn Muḥammad ibn ʻUmar; 1149 or 1150-1210; criticism and interpretation; Islamic ethics; Islamic philosophy.
- Akbarian Scepticism in Islam: Qūnawī's Sceptical Arguments from Relativity and Disagreement.Yusuf Daşdemir -2021 -Theoria 88 (1):202-225.This study deals with the sceptical arguments by one of the most important figures in the philosophical Sufi tradition (the Akbarian school) and the foremost disciple of Ibn ʿArabī, Ṣadr al‐Dīn al‐Qūnawī. Though not a sceptic in the strict sense, Qūnawī employs sceptical arguments from relativity of rational knowledge and disagreement among philosophers to prove inefficacy of reason and rational procedures of knowledge in terms of achieving certain knowledge of metaphysical matters, namely of God and the ultimate principles of things. (...) The paper questions Qūnawī's implicit assumption that, if there is disagreement on a proposition p, then p is relative and thus cannot provide certain knowledge. It aims to philosophically analyse and assess his scepticism as well as to shed light on the largely unknown terrain of scepticism in the mediaeval Islamic world. (shrink)
- Semiotics of Islamic Law, Maṣlaḥa.Sami Al-Daghistani -2016 -International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 29 (2):389-404.The paper explores the role and meaning of maṣlaḥa and its possible appropriation in the field of Islamic legal and economic thought, as laid down by various medieval and contemporary Muslim scholars. Questions that are pertinent to the research are the following: how has maṣlaḥa been incorporated in legal reasoning and what kind of meaning does it convey; what type of economic reading does it presuppose; do ethics, law, and scriptural sources play equally important role as reference in developing the (...) concept in economic terms, are some of the questions that this paper will try to provide answer to. Further, as there is a tendency to believe that Islamic economic thought cannot be equated only with legal and juridical underpinnings, it is pertinent to pose a question if economic ideas have flourished independently from its legal framework. Maṣlaḥa in its capacity has always remained part and parcel of Islamic legal theory, and has been rarely addressed within the frame of economic thought; therefore a new reading is required to deal with the position of economic teachings within Islamic tradition. The paper consists of three sections, whereby the contributions made by Muslim medieval scholars on Islamic economics will be presented. The first chapter provides a historical overview of Islamic law and the concept of maṣlaḥa in relation to the field of Islamic economics, including Abu Hamid al-Ghazali’s monumental Iḥya ‘ulūm al dīn, which presents a milestone in converging Sufi ethical teachings of Islam in accordance with the legal methodology of Islamic law. The second part aims to discern and examine the economic jurisprudence and economic theory in Islam as it is understood by some of the mainstream theoreticians of Islamic studies, advocating the view that Islamic economics is inextricably related to the gist of Islamic legal reasoning. In this section the ideas ofMuhammad Baqr al-Sadr will be presented as he proposes a new reading of Islamic economics as a doctrine and not a science. The third part questions Islamic legal establishment and its normativity, the claim that legal norms have always been part of the Islamic economic reasoning. This claim rests upon the idea that Islamic legal patterns were also socially constructed, including some aspects of Islamic economic reasoning. Concluding remarks will draw upon the idea that despite the fact that Islamic legal and economic literature are based upon the religious scriptures of Islam, the Qur’an and Tradition, it is more appropriate to claim that they rest upon the ethical cosmology that surpasses purely theological concerns. (shrink)
- Shīʿism Reflections in the Poetry of Ibn Hāniʾ al-Andalusī.Harun Özel &Faruk Çi̇ftçi̇ -2020 -Cumhuriyet İlahiyat Dergisi 24 (3):1381-1406.Intense debates about who will lead the Muslims after the death of the Prophet Muḥammad (PBUH) occurred among the Aṣḥāb (companions of the ProphetMuhammad). A group of Aṣḥāb claimed that the caliphate was the right of Ḥaḍrat ʿAlī and his descendants. This movement, which emerged as political advocacy supporting Ḥaḍrat ʿAlī (d. 40/661) and his children, took on a sectarian identity called Shīʿa by time, was divided into groups, and then spread to different places in the Islamic World. (...) One of these groups is the Ismāʿīliyya which took its name from Ismāʿīl b. Ḏj̲aʿfar al-Ṣādiḳ (d. 138/755). Ismāʿīliyya had believed that the Umayyads and the ʿAbbāsids usurped the right of Ḥaḍrat ʿAlī and his descendants; therefore, they struggled against these dynasties secretly under the leadership of ʿUbayd Allāh al-Mahdī (d. 322/934) and by means of callers. After establishing their first state Fāṭimids in the North Africa with the Berbers, the Ismāʿīlīs carried out their activities openly and seized a region from Barqa to the Atlantic Ocean. The Fāṭimid State based on sectarianism aimed to follow the Shīʿa belief rather than controlling an area since its establishment. In this respect, the Fāṭimids, who differed from the ʿAbbāsid and Umayyad states, made great efforts to capture Egypt and Andalus by increasing their propagandas through callers (dāī) from the end of the third century. Because of this effort and successful policy of al-Muʿizz li-Din Allah the third, they conquered Egypt. The callers played a key role in the Egypt. As the Sunni-Maliki sect had taken root in Andalusia, Ismāʿīlīs could not achieve the same success, and a limited number of people embraced their doctrine. However, they managed to direct some famous intellectual and literary men to their side. Undoubtedly, one of the most important achievements was Ibn Hāniʾ al-Andalusi (d. 362/973). Ibn Hāniʾ, who had to leave Andalusia, as he was a Shiite, went to Maghrib and came under the patronage of the governors of Masila, which depended on Fāṭimid. His poems about governors spread his fame and made him known until al-Qayrawan, the capital of Fāṭimid. One of the methods used by many of the caliphs and amīrs (ruler) to consolidate their rule within the borders of the state and to spread their influence abroad since the Jahiliyya (pre-Islamic period) is that they included poets who praised themselves and the state policies, in other words, made their advertisements in the palace. Ibn Hāniʾ was one of the poets Caliph Muʿizz invited to his palace in al-Mansuriyya as soon as he heard of the poet’s fame. Ibn Hāniʾ came to the presence of Caliph in 350/962 and named as al-Mutanabbī of Maghreb as he became famous than poets such as Abu'l-Qasim al-Fazari and ʿAlī b. Muḥammad al-Iyadi. In time, Ibn Hāniʾ who became one of the sincerest friends of Muʿizz, used all his creative potential to defend the Caliph and deliver the views of Ismāʿīliyya in return for the value and generosity he received from the Caliph. Thus, the poet, who became the most powerful defender and propagandist of the Fāṭimids who pursued an expansionist policy in the East and the West, introduced an innovation to his style of praise contrary to his classical style. Accordingly, he gained great reputation thanks to his poems that praised the Fāṭimid Imāms, especially Muʿizz using expressions attributing him superhuman properties. Naturally, the successful politics followed by Muizz and the doctrine and terms of the Shiite-Ismāʿīliyya party, which the poet advocated, had a distinct reflection on his odes. Moreover, the issue of Ahl al-Bayt (the family of the Prophet Muḥammad) and injustices they suffered, affected the poet’s feelings deeply, and he did not hesitated to express these injustices in his poems without worrying about any danger. These odes reported to be the first written documents including information about the Fāṭimid creed and the traits, which Fāṭimid Imāms were supposed to have, are important resources for researchers. Fāṭimids believed that the imām was innocent, knew everything, and he would intercede his friends on Judgment Day. They even saw him as superhuman and attributed holiness and glory to him that would make him the spirit of God. Furthermore, they regarded that the imām was the reason of life. Similar themes were very common in Ibn Hāniʾ’s poetry. His poems went beyond the borders of the states in the North Africa, spread to a large region extending from Andalusia to Baghdad, and provided recognition of the doctrine of Ismāʿīliyya. This study consists of an introduction and two parts. The introduction part includes brief information about the history of the Shīʿa-Ismāʿīliyya and Ibn Hāniʾ’s life and poetry. The other parts discuss reflections of the Shīʿa-Ismāʿīliyya belief in the poet’s odes and analyses of these poems. Finally, poems having historical and political value related to Karbala, which has profound effects on Shiite literature, are analyzed. (shrink)No categories
- The Heart of Islamic Philosophy: The Quest for Self-Knowledge in the Teachings of Afdal al-Din Kashani (review).Kiki Kennedy-Day -2006 -Philosophy East and West 56 (1):180-182.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-DinMuhammad 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)
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David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Area Editors:
David Bourget
Gwen Bradford
Berit Brogaard
Margaret Cameron
David Chalmers
James Chase
Rafael De Clercq
Ezio Di Nucci
Esa Diaz-Leon
Barry Hallen
Hans Halvorson
Jonathan Ichikawa
Monte Johnson
Michelle Kosch
Øystein Linnebo
Paul Livingston
Brandon Look
Manolo Martínez
Matthew McGrath
Michiru Nagatsu
Susana Nuccetelli
Giuseppe Primiero
Jack Alan Reynolds
Darrell P. Rowbottom
Aleksandra Samonek
Constantine Sandis
Howard Sankey
Jonathan Schaffer
Thomas Senor
Daniel Star
Jussi Suikkanen
Aness Kim Webster
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